Imprimatur  
Hic Liber cui Titulus (The Project of Peace, etc.)  
June 12. 1678. Guill. Sill, R. P. D. Henr. Episc. Lond. à Sac. Dom.   

THE Project of Peace, OR, UNITY of FAITH AND GOVERNMENT, The only Expedient to Procure PEACE, BOTH Foreign and Domestic: AND To PRESERVE these NATIONS From the DANGER OF Popery, and Arbitrary Tyranny.  
By the Author of the Countermine.  
Is there no Balm in Gilead? No Physician there?  
Si penés singulos Jus & Arbitrium erit Judicandi, nihil certi constitui poterit: quin potius vacillabit tota Religio. Cal. Inst.  
London: Printed for Jonathan Edwin, at the Sign of the Three Roses in Ludgate-street. 1678.   

TO THE DISSENTERS FROM THE Church of ENGLAND, OF WHAT NAMES or DISTINCTIONS SOEVER.  
AS it is very Possible, that nothing will be less Welcome to you than these Papers, so contrary both to your Inclinations, and what you believe your Interest: So, it may be, nothing is less customary than Dedications of this Nature. But since I neither propose to myself the Hopes of any Patron's Beneficence, nor can submit to such unmanly Compliances, as are usually the Effects of such Hopes and Expectations; I have rather chosen to Address myself to you; where even the Hope of a Charitable Reception is scarcely to be hoped for, as the Reward of my Charity: And where the Flattery of Swelling Hyperboles would prove as false, and unsuccessful to me, as to Millions, who have made large promises to themselves of Recompenses and Gratifications, for that Gentiler way of Begging: And of all the World, it would be most Pernicious to You, who have been too long accustomed to your own, and the dangerous Flatteries of your Party.  
There is nothing that is at all times more Welcome to the World, than Peace. Pacem te poscimus Omnes. But most Men would be Conquerors, and oblige the World by giving it upon their own Terms: And there are but few who will be content to receive it as Christians, upon God's Terms and Conditions. Here I have endeavoured to Manifest the true Foundations of a solid and a lasting Peace: Which are Faith, Unity, Government, and Obedience to the Laws of God and Men. A Peace capable of rendering the Universe Happy; and any particular Society of Men prosperous here, and Glorious hereafter in the Peaceful Regions of Joy and Immortality.  
I am not ignorant of your Plea of Zeal and Sufferings. But must the Church of England be allowed nothing for hers? Has not She, by your means, been forced to drink the very dregs of your Animosity; whilst like the Children of Edom, in the day of her Calamity, You cried, Down with her, 
Psal. 137.8.  Down with her even to the ground? Did you ever suffer such Persecution from Her, as She has suffered from you? Whose Zeal therefore or Afflictions must entitle them to the Character of the truer Church? Would you Establish the Worship of God in Spirit and in Truth? So would She, only with this Difference, that what you would effect by the Rude Method of Force and Violence, the Power of the Sword; She labours to do by the Power of Persuasion, and the Spirit of Meekness; as her Treatment of you now She is in Power, so far from Retaliation, or Revenge, does abundantly testify, to the Shame of your former Cruelty, and present Obstinacy, and endeavours to compass and effect her Ruin. Is She therefore Criminal for endeavouring that Lawfully, which you would, and do, and as you persuade the World, are bound in Conscience to do, Per fas & Nefas, either Lawfully, or Unlawfully, it matters not? is not the same Obligation of Conscience, and far greater and a truer Conscience upon her? And if one must be satisfied, whose rather, Hers which is True and properly Conscience, or yours, which is only your Private, and uncertain Opinion, clothed with that Venerable Name? Your Way of Establishing this Worship has been notoriously guilty of Rebellion, Disorders, Confusion, and many Evil Works. The Civil State of Affairs has been ruined and overturned; Houses have been made Desolate, and left without Inhabitant; Churches have been rob, defaced, abused, demolished; Holy things set apart and dedicated to the Service of God, and so made Holy, have been profaned. The Church of England is innocent of any such Crimes: The infamous Brand of Rebellion, Sedition, Tumults, Sacrilege, or Rapine, were never burnt upon her hand: She endeavours to prevent this for the Present and the Future, by teaching all men their just Duty towards God and towards Man, and obliges them to the Performance of it: You call this Persecution, and Hate her for it. This may be Zeal in you, but it is not according to the knowledge of God.  
She imposes some Methods and certain Directions, in their own Nature confessedly indifferent, only in order, and with no other Design than for Decency, avoiding Confusion, and to bring all Christians to maintain the Unity of the Spirit in the Bond of Peace. You refuse these Means, and therefore the Great End of Christian Religion, and Religion itself. You prefer your own Way and Means before Hers; and by Obstructing Peace, pretend that her Impositions are inconducive to those Excellent Ends; when as in Truth, it is not their want of Efficacious aptness, but your want of Will, and your traversing them, by an obstinate Disobedience, that frustrates their desired Effects.  
You quarrel her Commands, and call them Traditions of Men, and Will-Worship; when in reality yours is so: And it is perfectly, because you are not permitted to have your own Wills in the Worship of God, that makes you Accuse Her of what you are most horribly guilty of yourselves. She appoints nothing but what is agreeable to the Will and Word of God, and the Primitive Usage of the Church: You term those Determinations, Antichristian, Popish, Superstitious; As if God Almighty, whose Word and Rules She follows, where he does not please your Humour, or suit your Interest, or Designs, were Popishly inclined; As if the Scriptures in declaring for Episcopacy, were Antichristian; As if the best and purest Ages of the Church, and the whole Succession of Saints and Martyrs were Superstitious; Because many of them Bishops, and all of them Worshipping God, at least as to the Main, according to Her Way and Method. Whereas, it is you that are Popish, while you endeavour to Obtrude upon us your own Infallibility; It is you who are Antichristian, who ruin the Foundation of all Christianity, Faith, Government, a Catholic Church, Obedience, Charity, and Unity; It is you who are Superstitious, (if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a needless Fear of any thing in Religion, be Superstition,) whilst you start at an Innocent Rite, as if it were a Goblin; And for fear of a Ceremony, run from the Church, as if it were haunted with Evil Spirits: And though you strain as if you were afraid of being Choked at these Gnats, yet you can swallow the Camel of plain and barefaced Disobedience; That goes smoothly over your Palate, being gilded over with the Title of Religion. You call Rebellion, Reformation; Schism, and Separation, Godliness; Division from the Church, Communion, and Union with God. You put Darkness for Light, and Worship the blackest Crimes, and Vices, in the habit of Virtue, Piety, and true Religion.  
Thus, whilst you spy the Moat in your Mother's Eyes, and would pull that and them too out, to make her see clearly, you never consider the Beam that is in your own: And whilst you Vehemently accuse others of Worshipping God in vain, according to the Traditions of Men, you never regard how you make the Commandments of God of no Effect by your Traditions. 
Matt. 15.6.  God says, Honour the King, and thou shalt not speak Evil of the Ruler of thy People; Obey Magistrates, etc. Your Traditions say, Dishonour him by Disobedience; Insinuate Jealousies and evil Surmising concerning him and his Government. Your Actions are a thousand Tongues, and every Tongue a Trumpet to Proclaim your thoughts. And however with your Lips you may pretend to honour the King, and with your Mouths to draw near to God, your Heart is, in reality, far from both: Your Will is your God, the Idol of your Heart, which you set up and Worship.  
For what, I pray, is your way of Worship, but Tradition from the Heads of your Party? Is there ever a Word in Scripture for your long Extempore Prayers, full, not of Tolerabiles ineptiae, with which Calvin charges our Liturgy, but of Intolerable Tautologies, vain Repetitions, rash Expressions, and indigested Matter? Christ is Positive against them; Use them not, says he, as the Heathens, who think to be heard for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their much speaking. The Wise King, who had Surveyed all the Vanities of the World, makes this not only a Vanity, 
Eccl. 5.1, 2.  but a dangerous Rashness, and a Sacrifice of Fools. And yet you use it, commend and applaud it, as the only way pleasing and acceptable to God.  
Is the Scripture clear, that there ought to be no Bishops in the Church? Or that Lay-Elders, who understand neither Sense, nor it may be English, and in some places, who cannot write their Name, should yet be impowered to Define and Determine in Matters of Faith? Are you any where forbidden to wear a Surplice; or to use the Sign of the Cross; or to bury Christians in hope of Charity, and Resurrection to Eternal Life? Or to pray in set and appointed Words, which is true praying by the Spirit, when we pray with understanding also, knowing what will be said? If these be not Gods Commands or Prohibitions, they are Yours; and if they are not in Scripture, as I am sure they are not, they are not only the Commandments and Traditions of Men; but of Men, who have no Power to Command, or Impose the most indifferent thing. And yet you persuade all Men, every where, that they own Obedience to these; forgetting that God is to be Obeyed rather than Men; and that he commands you to Obey those that have the Rule over you.  
If you will be Followers of God as Dear Children, you must, if it be possible, and as much as in you lies, be Followers of Peace with all Men; much more with your Superiors, both in Church and State: But this is very possible for you to do. And that it is not only Possible, but Honest, and Necessary, and your Duty, the Ensuing Papers will plainly inform you: To them therefore I refer you; they were designed for you; And if you will Esteem me your Enemy, because I tell you the Truth without Flattery, Interest, or Partiality, yet I had rather be so Esteemed, than be so in Reality; by Skinning over your Festered Gangreen with words smooth as Oil; Whereas in Truth it ought to be laid open, to prevent the further Eating of the Canker. And this is the only way that I know, to approve myself to be,  
Your most Affectionate And real Friend.   

The Contents.  

CHAP. I. The INTRODUCTION.  
CHAP. II. OF the Obstacles of Truth and Peace; The necessity of removing them, before we can obtain the other. The great value all men have for Truth, and for Imposture under its Name. The first Obstacle, Self Interest; of its prevalency upon Jews, Pagans, Mahumetans, the Romish Church, and all Dissenters. p. 10  
CHAP. III. Of the second Obstacle to Peace, Truth, and Unity, Prejudice and Prepossession of Mind. The Nature and Effects of Prejudice. Of Ceremonies. The reason why hated. Of the meaning of the word Ceremony. Some Ceremonies absolutely necessary in all Religious Worship. All not Popery which Papists do. Of Education and Custom, how they are the Foundation of Prejudices. p. 25  
CHAP. iv Of Pride and Ambition: most dangerous Obstacles of Truth and Peace, because Vices of Temper and Inclination. The Difficulty of subduing these sins of Complexion. Religion made their usual disguise. The danger of them manifested in a short Character of Oliver Cromwell. Of the danger of these in Churchmen. The Methods of such Persons as are infected with them, to advance themselves to dignity. A way to discover such fiery spirits from the Peaceable spirit of Christianity. p. 40  
CHAP. V Of the necessity of Union; That the only way to Establish Happiness in any Nation. The Intent of Religion the Happiness of Mankind here in this Life as well as in a future state. That the truest Religion which advances this great Intention for which God gave it. Of the true Church. Of degrees of Purity in Churches. Of the Seven Churches of Asia. Distinction and Coordination of National Churches proved. Faith the Common Bond of Union in the Catholic Church. Of the Independency of National Churches one from another in point of Limits and Jurisdiction. How the Peace of the Church Universal is thereby preserved. p. 64.  
CHAP. VI Objections against the Independency or Co-ordination of National Churches. Why it cannot be admitted in several Churches in the same Nation? It takes away the Power and Sovereignty of the Prince. It is the Ruin of the Society. Of the Foreign Protestant Churches. The reason of their Disunion from Rome, matter of Faith, not of Ceremony only, or of Government. p. 78.  
CHAP. VII. Of Unity in Government: that it is the bond of a National Church, as Unity in Faith is of the Catholic. The Practice of the Primitive Church. Of the Difference about Easter. The Opinion of Irenaeus Bishop of Lions about it. A National Church an entire Polity of Christian Men. The Laws of the Church and State, mutual and recipocral, design the same End, viz. the Happiness of the Society. Disobedience to either is so to both. All Society as well as Happiness destroyed by Disunion. The necessity of Unity in Government upon a Religious account. No Charity without it, and without Charity no Religion. p. 96.  
CHAP. VIII. Of the Power of the Keys, by Excommunication and Absolution. How rendered impracticable by Tollerating many Churches in the same Nation. Of the Decay of Christian Piety. That, and the Growth of Errors must lie at the door of Separatists and Schismatics, who by frustrating this Power, render it contemptible; and set open the door to all Impiety and Atheism. p. 122.  
CHAP. IX. Of the Necessity of Unity in point of Government, as well as Faith in a National Church, upon the account of Civil Policy. Such Unity the Design of all Religion in Reference to Humane Society. No Happiness without it. Government appointed by God with an Intention to promote this Design, and therefore Disobedience a damnable sin. p. 149  
CHAP. X. A further discovery of the Impolitickness of Disunion in point of Church Government. No Domestic Peace to be hoped for without it, but perpetual Quarrels under pretence of Religion and Conscience. The Rise and Spring of Fears and Jealousies from the several Interests of Dissenters. p. 165  
CHAP. XI. The mischief of Disunion in respect of Foreign Affairs. It Weakens any Nation, and Exposes them to the Arms of their Enemies. Robs them of their Alliances and Confederations. Interest and Mutual Support, the Foundation of all Leagues. Different Churches in the same Nation incline People to Democracy. p. 190  
CHAP. XII. Of Toleration. Some Animadversions upon a Book entitled, The Advocate of Conscience, Liberty, in reference to all Dissenters. p. 203  
CHAP. XIII. A further Examination of the same Author in his particular Plea for the Papists. A short View of and Answer to their Boasting to be our Apostles. Of their Antiquity, Succession, Visions, Miracles, etc. Of the Oath of Supremacy. Of the Powder Treason or Fifth of November. p. 229  
CHAP. XIV. Of the Difficulty of Understanding the Modes of things sensible, much more those of the Intellectual World. The unreasonableness of Obtruding things not certain, as De Fide. Of Faith. It must be such a Condition of Salvation as All may perform, because All have a Title to the Common Salvation. The Scriptures the only Rule of this Faith, which is the necessary Condition of being saved. Of the difference between a Rule and a Guide. p. 248  
CHAP. XV. Of Episcopacy. Proved to be of Divine Institution; and the Government appointed over the Church by the Holy Ghost. The Testimony of Scripture. Of Ignatius the Disciple of the beloved Apostle St. John. From the constant Use and Consent of the Church in all Ages. Of Aerius; the Reason of his Heresy. All Heretics against Government. The Doctrine of Calvin, of the necessity of some to determine Differences. p. 276  
CHAP. XVI. Of the Judge of Controversies. No Humane Authority the Judge of Faith. God only Infallible. That part of the Catholic Church which is Militant may Err. The difference between not Erring, and the Impossibility of Erring. The Rulers of the Church the Interpreters of Scripture. In all things not absolutely of the Essence of Faith, which nothing can be that is not Evident in Scripture, either in plain Words or necessary Consequence. All private men Excluded from Interpretation of Scripture. p. 302  
CHAP. XVII. The CONCLUSION. p. 317    

The Project of PEACE.  

CHAP. I. The INTRODUCTION.  
THEY must certainly have little good Nature, and far less Christian Charity, who are not most sensibly afflicted for the miserable Distractions, the deplorable Differences, and unnatural Divisions which are among those who profess the glorious Religion of Christ Jesus: That Heart must be more flinty than a Stoicks, which does not bleed itself, and supply the Eyes with Tears, whilst Christians (who by the Command of their Great but Meek and Tender Lord, aught to be harmless as Doves, and innocent as Lambs) are transformed by preposterous Zeal, and pious Pretences, into Wolves and Tigers; and with a fierce and savage fury, mutually Worry and Devour one another: nay, even exceed the madness of those Brutes, and divest themselves of all Humanity, to put on this new Nature (as they term it) of Religion. For, Saevis inter se convenit Vrsis. The Greenland Bears are kind one to another. But to the shame of those who call themselves Christians, (but are of the Synagogue of Satan that Aboriginal Murderer) men are not so modest as to be confined within the limits of making true the Horrid Adage, Homo homini Lupus, that one man is a Wolf to devour another, but they proceed to the utmost extremity of Malice and Madness, and become Homo homini Daemon, Devils to damn one another, not Anthropophagis, or Cannibals, but Psychophagi, feeding upon humane souls: turning that innocent Wisdom of the Serpent, which our Lord commands to preserve ourselves, into the restless Malice of the Old Serpent, to destroy others, Souls, Bodies, and Estates; and to infuse the Mortal Poison of Adders, which is under their Lips, into the Souls of Credulous Men, through their Ears and Eyes, with the pretext of Piety and true Religion. The Glorious Company of Saints and Martyrs now triumphant in Heaven, went thither through a Red Sea of Blood, but it was their own which was shed by the cruel hands of Heathenish Persecutors, who did it ignorantly in Unbelief; and with joy it was, that they set their seal to the Testimony of Jesus and his Truth in their dearest blood, Emptying their Veins, that their Souls might be filled with a glorious Immortality. But now Christians who all profess one Common Name and Faith, think they do not set to their seal to that Truth, unless they shed the blood of one another: and that most commonly for differences in Opinion, for Words, Names, Fancies, and Conjectures, at least if we may believe there is no more in the bottom, which they conceal, than there is in what they pretend openly for the ground of the Quarrel. Oh Barbarous Christianity! Oh Heathenish Impiety! In the importunate Crowd of such mournful thoughts and considerations, of former Experience of our late Shipwreck, and fear of future Events, which the Noisy Tempest that seemed to threaten our Crazy and bruised Vessel, suggested to my mind; my Soul was overwhelmed with Grief and fear, and ready to sink into Dispair, both at the remembrance of the past, and the terrible Consequences of that Inevitable Ruin, which Truth itself has pronounced against a house and a Kingdom divided within, and therefore against themselves; and distracted by Intestine Discords.  
THE prophetic Caution of the Apostle came presently into my mind: 
Gal. 5.15  But if ye by't and devour one another, take heed that ye be not consumed one of another. I saw, me thought, with Horror, the too plain truth of it in those once Golden Candlesticks, 
Vid. Mr. Smith's Travels to the Seven Churches of Asia.  the Seven Churches of Asia; who by their Discords were laid in ashes; and are the habitations of Owls and Dragons, or far worse Inhabitants, the sordid Worshippers of that Great Imposter Mahomet. I could not stand upon the Brink of such an amasing Precipice without extreme Horror, nor see the Cause so Evident, without a dreadful apprehension of the Tragical Issue. Which made me break out into the Passionate Wish of the afflicted Jeremy: Oh that my Head were Waters, 
Jer. 9.1, 2.  and mine Eyes a fountain of Tears, that I might weep day and night for the daughter of my People! Oh that I had in the Wilderness a lodging Place of a way-faring man, that I might leave my People, and go from them, for they are an Assembly of treacherous Men. For I found myself like the Royal Prophet; 
Psal. 55.4, 5, 6, 7, 8.  My heart was sore pained within me, fear and trembling came upon me; then said I, Oh that I had wings like a Dove, for than would I flee away and be at rest; I would wander far off, and remain in the Wilderness; I would make haste to escape from the windy storm and tempest. But what, said I, will Tears avail; though I could raise them to a Deluge? can they atone the Sins, or drown the Miseries of a Nation? Oh blessed Jesus! thou great and compassionate Shepherd, look down from thy glorious Habitation upon this miserable Flock, which with thy precious blood thou hast redeemed: pour out thine Indignation upon the Heathen, who either have not known thy Name, or Hate it. When shall that happy Unity and perfect Charity bless thy Church, in being one Flock under thee, that great and only Shepherd? when shall the breaches of Zion be made up? when shall Jerusalem, by being at Unity in itself, become the Glory of the whole Earth, the City of the great King? I begun then to meditate upon the Goodness of that wise Physician who giveth Medicine to heal their Sickness, and maketh men to be of one mind in a House: But alas! when I came to put our Sins (and especially our Ingratitudes for Mercies that were Miracles) into the Balance against God's Mercy, I found but too true what the same afflicted Prophet says of himself, in a Case not much different from ours; 
Jer. 8.18.  When I would comfort myself against sorrow, my heart was faint within me; we looked for Peace but no good came; for a time of Health, but behold trouble. Long have we hoped to see good Days, and expected better Times; but the harvest is past, the Summer is ended, and we are not delivered. Nay rather, our Symptoms appear more dangerous, and our wound almost incurable. With which consideration, I burst out into the sensible Expression of the holy disconsolate, in the following Verse: For the hurt of the Daughter of my People am I hurt; I am black; astonishment hath taken hold on me! I had no sooner uttered those Words, but my Eye was Encountered with the succeeding Expression; Is there no Balm in Gilead? Is there no Physician there? why then is not the health of the daughter of my People recovered? Yes certainly (said I) there is Balm in Gilead, but where is the Physician that shall apply it? The wound is deep, and Festered; and will not endure the least, the gentlest hand to touch it. They who are sick even to the Extremest Agonies and Convulsions, believe themselves in the most perfect state of Health; they reject, contemn, and despise the Physician, and his applications; and though they are in the most dangerous Delirium, they are so strongly possessed of this belief, that they think the Physician mad and brainsick; and are so far from receiving his advice and skill, that they cry out, He wants it himself, and they pretend to give it.  
I knew that many there were who had attempted the charitable design in vain; I knew their Talents far exceed my Mite; I can give but all, they can give no more, and that I will give. I know my Lord will expect an account, a strict one from me; 
Matt. 25.27.  and to receive his own with Usury; why should I then hid my Lord's money in the Earth? There may be as much Charity in a Mite as in a Million; all will help the treasury towards the rebuilding of the Temple: and God who knows all things, knows, I think it too small to boast of, or to give to be seen of men. They who have received more, may be more Liberal; and I hope they will. Thus did I struggle with my troubled thoughts; but at the last I considered that of the Incomparably wisest of Men: 
Eccl. 9.11.  I returned (says he) and saw under the Sun, that the Race is not to the swift, nor the Battle to the strong; and my hopes received a strange assistance, and my Courage a reinforcement by the Parable of the poor Man, 
Vers. 14.15.  who delivered the City from the imminent danger with which it was surrounded; Nor did the reflection of so great a Judge, upon the poor Man's going unrewarded for his service, discourage me. For since I dare neither pretend to his Character, nor success; I am secured against the discontents and danger of Oblivion. The Glory of good actions, if they succeed, is Reward enough for innocent Minds; and if they fail, the satisfaction of having attempted them, is beyond all other Recompenses; and I may truly say, my greatest fear is, lest I should not be able to accomplish the Good Design, which I do so passionately desire to do: My Intention is my Satisfaction, and if it will procure my Pardon from some, it is beyond my Expectation: and however, I am assured, that whatsoever reception or Effect my Intentions may find amongst Men, yet that even this inconsiderable Cup of cold Water, 
Matt. 10. ult.  shall not fail of a proportionate reward, from him who recompenses sincere Intentions and poor Endeavours (for all our best Actions are no better) done in Faith and Charity, with transcendent degrees of real Glory.  
IN the Name therefore of God Omnipotent, I will Enter upon this Rugged way, which is therefore Uneven, because few there are that tread it: and in my Travels through these Regions of good and bad Report, I will endeavour to Fellow the bright Star of Truth; and to avoid the dangerous Rocks of Partiality and Passion: I will not Court the Kindness even of that Party which I own, by unmanly, and much less Unchristian Flattery, nor treat those who are Enemies to themselves and truth, with heat and Animosity, as if they were my own. And if at any time I may appear transported, too sharp or Rugged, I desire it may be remembered, that the Samaritan was no less Compassionate or Charitable, for the sharpness of his Wine, than for the smoothness of his Oil; the one was as necessary to cleanse the Wounds, as the other to heal them; and both previous to his binding them up. All the Request I have to those who at present differ from me in Opinion is, That if I speak truth, I may be Credited, and they persuaded to Embrace the same Design which all good Christians are bound to promote as well as I, if they expect Salvation; viz. Peace on Earth, and good will towards Men, as well as Glory to God on high. And if I be mistaken, since I do not Err of Malicious Wickedness, that they will pity me, and inform me better. No person shall more greedily Embrace a clearer beam of Divine Truth, that darling of my Soul; nay, I will further engage, that though it comes disguised and wrapped up in Calumnies and reproaches (the most disadvantageous dress to apparel Persuasion in) yet will I not refuse to Embrace her. Nor because it comes from my Enemies, and with all the Circumstances which may make it appear so, will I therefore become theirs, and my own, by being an Enemy to Truth. The sword which was designed to kill, may sometimes by a happy accident Cure, by cutting the Imposthume; and though the Lancet be sharp, yet if it Cures my Favour, by discharging the Malignant humour of my blood, I shall not refuse the assistance I may receive from such a profitable Wound; and would be glad to escape a Shipwreck, even by the Rock upon which I am split.   

CHAP. II.  
HE that will Build secure, must first clear the Foundation; and if he finds either Sand or Rubbish, he must remove them; and not think his time or labour lost, which is spent in sinking deep to find a firm and solid Bottom, where he intends to set a weighty Pile, and raise a lasting Fabric. For otherwise he can expect no better success, than the foolish builder in the Parable, 
Matt. 7.26.  who built upon the Sand, which was not able to endure the violent shock of the noisy Tempest; but when the Wind and the Rain made their attaque upon it, it presently Fell, and great was his Folly that built it, as well as the fall of it.  
WHOSOEVER they be that will Embrace Truth, and put on Charity, the Bond of Christian Perfection, and the fulfilling the Royal Law of Liberty, must seriously Resolve to divest themselves of what is contrary to it; The great inquiry of the World is that of Pilate to our Blessed Lord, 
Joh. 18.38.  What is truth? but with him, they scarcely put the hasty Interrogatory, before they go out, not finding Patience enough to stay for an answer; and therefore they take up that which first offers itself to them under that Sacred Name, which all Impostors challenge, but none possess. And having once received the Counterfeit Metal with that Character and Superscription, so great is the Authority even of the Name of Truth, that it goes for Currant Coin with the Credulous; who are either Unable, or Unwilling to bring it to the Touchstone themselves; or to suffer others, who can, to Give it the Test: Nay, so strong and forcible are the Impressions which this Counterfeit Treasure makes in the Minds of Men; that it is a matter of the greatest difficulty to persuade them to relinquish it, or to change their flawy Bristol, or their fiery Flint, for a Real Diamond, the inestimable Pearl of Price: so that you cannot go about to undeceive and disabuse them, but they take you for a Cheat; and suspect you guilty of a Design to Rob them of that Treasure which they value as their Life, and it may be above it; and though you be able to prove and demonstrate that it is only the shining and Chemical Glass of overheated Zeal, yet will they jealously suppose all you say is only to deceive them; and that you disparage theirs, to give a lustre to your own, which they believe you would put off to them for your own advantage.  
WE must therefore endeavour to show what are the Enemies of Truth, and by consequence, of Unity, and Charity, before we can come to discover her from the Crowd of pretenders; for it has always been the successful industry of him who is the Enemy of all Truth, to ruin Unity and Charity, by setting up Counterfeits, and apparelling them like this Glorious Queen; thereby to rob her of her Lawful Empire over the Minds of Men, and make them pay Homage to Error and Falsehood under her Usurped Name.  
THE first Enemy of Truth is self Interest. There is in all Mankind a Natural Love to themselves, and a kindness to the present concerns of Life; and therefore, nothing is more Common, than to make an Estimate of truth in proportion to the advantages they possess by her; and though men talk much of Naked Truth, yet they Generally leave the Courtship of her to Fools or Philosophers; and Esteem that worth marrying which hath the fairest Ornaments, and the best Portion; and whoever does molest and disturb, or in their opinion go about to divorce them from such an advantageous Alliance, shall difficultly persuade them that he is their Friend. Men usually are as jealous of a rich and profitable Error, which they have Espoused, as they can be of the greatest Treasure they possess. And whosoever shall go about to persuade them out of this, must be looked upon as an Enemy to their real happiness, of which he would rob them under the pretence of being theirs, and the Friend of Truth: Nay, though you be able to give them the clearest Demonstration that they shall advantage themselves, even in these beloved Circumstances of Interest, Riches, Honour, and Reputation; yet shall you gain little Credit by your pains, and rarely persuade them to make an Experiment, in regard, that they look upon their present Condition, as a most sensible certainty, but upon what you propose, as a hazardous Contingency; and are unwilling to exchange one Bird in the hand for two in the Bush.  
DAILY Experience convinces of this; for though it is evident both to Sense and Reason, that Temperance, Sobriety, Justice, Chastity, Fidelity, and Honesty, are the most certain Methods whereby men may obtain Health, Reputation, Honour, and Riches, and even long Life, to Enjoy all the Happiness of this World, yet few there are that will venture upon the Practice of these Excellent Virtues: the Interest of present pleasure prevails more with the Lascivious and Intemperate; the Interest of certain, though unlawful Gain, which they do possess, is more valuable to the Unjust, the Dishonest, Fraudulent, and Covetous, than all the promises in Reversion, and future Expectancies that you can make them; and they are so Enamoured of these profitable Falsehoods, that they will neither believe you, nor Truth itself: Nay, so powerful is this Interest, that it will manage men even against the Dictates of Nature and Common Reason; against the Infalliable Testimony of Experience; for, who is he that does not love and value his Life above all things? and yet every month produces many sad Examples of Men and Women, who have not been deterred from pursuing what they thought their Interest, by Thefts, Robberies, and Murders; though they did in every such Undertaking, run, not only a private hazard of their Lives, from the just revenge of persons so injured by them; but the more certain Arms of Public Justice, which in a thousand Instances, before their Eyes, they know to have so long a reach, and so sure a stroke; and the Old saying, Non nosti longas Regibus esse Manus? has not been able to restrain Ambitious Minds from profitable Treason, and the Great Interest (as they have falsely thought) of Rebellion against their Sovereign.  
It was with this Engine that the mistaken Jews gave the first shock to Christian Religion, in the Person of our Saviour; and though they in reality confirmed it, by fulfilling the Prophecies concerning him, in his Arraignment, Trial, Sufferings, and Death; yet was that an Effect of the Wise and overruling Providence; and no part of their Intention; their Design was their own Interest, the preservation of their Power, and the Safety of their State and Nation: for, when he had done as great a Miracle as it was possible, 
Joh. 1.8.47.  in raising Lazarus after he had been dead four days, and that Martha told him, Lord by this time he stinketh; Nay, after they themselves did acknowledge not only this, but many Miracles to have been done by him; yet Powerful Interest, not only closed their Eyes against the bright beams of Divinity, which broke forth through the Clouds of his Flesh, and contemptible Condition; against those Gracious Words which proceeded out of that mouth, which spoke as never man spoke; but hurried them on obstinately, blindly, and in all appearance maliciously to contrive, compass, and procure his ignominious Death: for, then gathered the Chief Priests, and the Pharisees a Council, and said; What do we? for this Man doth many Miracles; if we let him thus alone, all Men will believe on him, and the Romans shall come and take away both our Place and Nation. Upon which followed the Politic (and beyond his sense, Prophetic) Determination of Caiaphas; To know nothing at all, nor consider that it is Expedient for us (it is our great Interest) that one man should die, and that the whole Nation perish not; and from that Day forth, they took Counsel together to put him to death. And this Resolution grounded upon Interest, they pursued with that Animosity and Violence, that neither the Innocence, nor Miracles of his Life, the Justification of Pilate, who openly pronounced him innocent, and that he found in him no fault at all; could prevail for his Release, but that rather a Tumult was made, and they cried out, Away with him, Away with him; Crucify him, Crucify him; preferring a Thief and a Murderer to the Privilege of their Custom of having one released at the Feast: Nay, even Pilate himself, perhaps terrified with the dream of his Wife, to have nothing to do with that Just man, yet contrary to his avowed Judgement, as appears in that 'tis said, he sought to release him, yet was hurried down the swift torrent of Tumult and Interest, to condemn the Innocent; for no sooner had the Jews cried out, If thou let this man go, thou art no Friend to Caesar, for whoso maketh himself a King, speaketh against Caesar; though he knew the Kingdom of Christ was not of this World, and therefore stood not in Competition with Caesar for the Empire; Yet when Pilate heard that saying, he brought Jesus forth, and sat down in the Judgement seat; and though not without a scossing Reluctancy, (What, shall I Crucify your King?) he gave Sentence upon the Innocent, and delivered him unto them to be Crucified: in that Action showing, how much he was, not a Friend to Caesar's Power, but, a slave to his own Interest in the Esteem of Caesar, by whose favour he possessed the Government of Jary, and and that he could rather violate the Laws of Equity and Justice, disoblige his dearest Relations, and slight the Importunities of his own Conscience, than not worship this Idol of his own Interest.  
A most notable Instance of the Power of Interest we have in that giddy Commotion which happened at Ephesus, upon the account of the Gospel; where though the crafty Silversmith made the people believe that all was Gold that glisterens; and cunningly insinuated, that he was the great Patron of their Ancient Religion, which was in Danger to be lost; and therefore laid that powerful Motive uppermost upon his Tongue; yet Interest was at the bottom, both of his Heart and Design. For a certain man named Demetrius, a Silversmith, 
Acts. 19.24.  which made silver shrines (Medals bearing the stamp of Diana's Temple) for Diana; brought no small gain unto the Craftsmen; whom he called together, with the workmen of like Occupation; and said unto them, Ye know that by this Craft we have our Wealth; This was the main Ground of the Quarrel, that of Religion comes in only to give the better Colour to the Mutiny with, a collateral Moreover: Moreover, you see, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much People, saying, that they be no Gods which are made with hands; so that not only this our Craft is in danger to be set at nought, (there it was the shoe pinched, this was the principal Motive of his Discontent, and his main argument against Christianity) but also, that the Temple of the great Goddess Diana should be despised, and her Magnificence should be destroyed, whom Asia and all the World worshippeth. And of the same stamp where those of whom St. Paul speaks, 
1 Tim. 6.5.  who supposed Gain was Godliness, Interest, true Religion, from whom he commands therefore to withdraw.  
'Tis this Interest which seems to be the great obstacle to the Conversion of the Mahometans and Pagans to the Faith of Christ, and the Truth of the Gospel. For though the Vulgar amongst them, are, by reason of their stupid Ignorance and Custom, wrapped up in clouds of darkness, and have not a Capacity of Understanding, much elevated above that of Brutes; yet doubtless those of better Condition, even by their conversations with the Christians, cannot but have better conceptions of things; and however they may varnish over this Obstinacy to their ridiculous Faith and sordid Principles, with the pretence of Zeal for the Law of their Great Prophet; yet doubtless finding the security of their Absolute and Arbitrary Dominion, and Tyranny over their Subjects, receives an Establishment from this blind Obedience and powerful Ignorance; that Consideration sways them against all the Reason and Arguments in the World.  
NOR will the Reman Religion Escape the danger of this overpoise of Interest. 'Tis this which has hitherto been the Obstacle to all the Endeavours which have been used, or proposed, to reform both those grosser Errors which they have introduced into Faith and good Manners; and those lesser profitable Follies, which have crept into their Church, by the back-stairs of Advantage, Riches, and Esteem. For by laying it down as a certain Foundation of Faith and Divine Verity, that the Pope is Supreme Head of the Church; above the Scriptures, above Counsels, the Infallible Rule and sole Judge of all Controversies; they necessarily Captivate all the Laity, with the chains of blind Obedience and implicit Faith: and that necessary and even Meritorious Ignorance, especially of the Scriptures, which they commend and encourage; together with the easy Exercise of Religion, which is made Satisfactory, Meritorious, and Supererrogating without the Intention, or even Understanding of the Mind; the Mercenary way of Expiating Gild, and Purchasing Heaven, after all the Enjoyments of a sensual, lascivious, and debauched Life, by Confession here, and Masses bought to be said hereafter; and at the worst the pains of Purgatory; all which Doctrines bring in Treasure and Authority to the Priests and Church, which generally shares with them in the purchase, and permits them not to have lawful Heirs, that so she may be their Executrix; these and a multitude of the same Nature, which are made matters of Faith, and Sacraments in their Church, essential to Salvation; Fasten on the Manacles, and make their Proselytes voluntarily entertain a slavery, so agreeable to their Wishes and Desires. For who would not like a Religion which permits him to Enjoy all the Liberties of the World and the Flesh (though renounced by his Baptismal Vow) and yet puts him out of the danger of Hell and Damnation; that allows him to serve his Mammon of Unrighteousness, and yet expect a Reward from God, whom he may at the same time serve (though Christ says Nay to it) and please with a few random Prayers, repeated only with the labour of the Lips; which at one Heaven according to their Quantity, and are Efficacious by their Multiplicity; who would not be a Papist, who can believe, that though he live all the Year like a Heathen in Sensuality and open Impiety; yet if at Easter he make Confession to a Priest, he shall thereby clear the score betwixt God and his Soul, and be a good Catholic; though he is no sooner parted from his Ghostly Father, but he repeats the same Crimes, or it may be worse, and returns to the former Vomit and wallowing in the Mire, perfectly upon the encouragement of the same Remedy? who would not be such a Catholic? when a few knocks upon his Breast shall be Contrition, and some austerities and hardships practised upon the Body, shall satisfy for the sin of his Soul; and the most flagitious Offenders may hope for, and be certain of Reconciliation to God, and yet never be sensible of the severe Agonies of Spirit, and the insupportable Wounds of Conscience, the dreadful Horrors of a guilty Mind? Is not this a soft and easy way to Heaven, which makes the Way so broad, and the Gate so wide, which is set open by St. Peter's Keys, that it is impossible any man should either Miss the one, or not Enter the other, who is not either so miserably Poor, or so wretchedly Covetous, or so great an Unthrift, or so destitute of Charitable Friends, as not to be able to leave a small sum of Money for Masses and Dirges to rescue him from the Pains of Purgatory. O dangerous Simony, which sells Heaven, and the Holy Ghost (without which the other cannot be had) for Money! And if the Pope has such a Power to relieve the Quick and the Dead, he is the most Uncharitable person (to say no worse) in the World, who when for a word of his Mouth he can Save so many Souls from the Horrid Pains of Purgatory, will not do it unless he be hired to it; the Good Shepherd lays down his Life for the Flock; but the Hireling will not spare his Breath to Cool the Flaming Tongues of those who suffer such Intolerable Pains, unless he be paid for his.  
AND if at any time the more Learned or Intelligent, come to discover the pious Frauds, the Great Severities which are made use of against them, if they do but mutter against the Church, the Fear of losing their Lives or Estates, and wearing the Infamous Brand of Heretics, is the Interest which seals their Lips in silence.  
AND for the Clergy, the High Honours to which they may arrive, and the dazzling Lustre of the Triple Diadem shines so full upon their Eyes, that it takes away their sight; and the innumerable ways of obtaining Dignities, Riches, Esteem, and Veneration with the Laity, generally prove too strong Charms to be resisted by feeble Nature. For who would turn a poor Protestant Priest, when thereby he shall be so great a loser? when thereby he shall part with all the fair Revenue of Masses for the Dead, Money for Pardons, Indulgences, Licences, Dispensations, and the more than Almighty Privilege, and Miracle of making his Creator, and transubstantiating a poor piece of Bread into the real body of the Son of God? when he must renounce all hopes and pretensions to the Red Cap; the Title of Eminency, and the Princely state of S. E. R. Cardinal; the next step to Vice Deus, and the Supreme Honour of the Triple Mitre? and when in Exchange he must confine his Ambition to (it may be) a small Benefice, and a great Charge, in his vigilant Cure of Souls; a heavy Burden, and it may be a light Gain; and which if he does endeavour faithfully to discharge, shall procure him in the room of Love, Honour, and Esteem, Hatred, Scorn, Contempt, and Reproaches. And when the highest that can be hoped, is but a Pastoral Staff, and humble Mitre, the Load and Envy of Government, the Constant Care of the Churches, and a certain Revenue of Malice, for the little Temporal Honour, and Estate which it may be is but just sufficient to maintain Charity, and Hospitality, those Honourable Characters as well as Expensive Duties of a Primitive Bishop.  
I could hearty wish, that even this Interest, and the Revenue of the Church, could not be objected against any Dissenters, as a former Motive that induced them to Ruin her, that so they might Rob her; and that the same Spur did not still continue their Career, in the same Design; I know they will disown it; and I wish we could believe them and our senses at the same time. I wish the advantages they make of Tones, Phrases, long Prayers, sanctified Looks, and Religious Disobedience, with which they please the Factious, shelter the Seditious, and agrandize themselves both in Riches and Reputation; might not be objected against Dissenters, as a greater Reason for their Nonconformity, than any real Power of Conscience. And they give a just occasion to suspect that they have not a Conscience void of offence towards God and Man, who dare daily break the Laws of the one and the other; and make no scruple to wound the Consciences of others both weak and strong, under pretence of keeping their own from being wounded; which is just so charitable, as for me to wound another man, and say it was in my own defence, and lest he should have injured me.  
So that it appears how great an influence Interest has upon the minds of Men, to obstruct the Entertainment of Truth, and that therefore in Order to obtain Peace and Unity, there is an absolute necessity that Men should lay aside the Clog of self Interest.   

CHAP. III.  
IT is not Interest alone that obstructs the happy Union that ought to be amongst Christians; and occasions those Divisions amongst them; but there is also a necessity, that Men should divest themselves of their prejudices, and prepossessions of mind: for these do always keep those Differences alive; and are the constant food and nourishment which does not only support, but increase and augment them; till they grow at last beyond all hopes and possibility of Composure. Would all persons endeavour hearty to take the Beam out of their own Eyes, they would see clearly to remove the Moats out of their Brothers; and would hereby advance a large step towards Reconciliation, by coming to a good Understanding, and a clear discovery of what it is they differ about: Controversies being many times in mere Words rather than in Substance, and are rather the Effects of prejudice and misunderstanding one another's meaning than in the things themselves about which we seem to disagree: for Prejudice is an ill Opinion of Persons or Things, arising from a false judgement which we entertain concerning them; which makes them appear to us of monstrous and deformed Shapes and Colours; it is a certain Jaundice of the Mind, which stains every thing with the disagreeable appearances with which, not the things themselves, but the Conceptions we have of them are vitiated; and our Judgement by that misinformation deceived and abused: for when the Mind comes to be infected with prejudice, it renders those things ill and unlawful, which to a mind cleared from those obstructions and gross humours of the Understanding, appear as in reality they are in themselves, Innocent, Good, Lawful; and many times expedient and necessary; or however at the worst, in their own Natures simply indifferent.  
THIS is the Common Lot of all those things in Divine Worship, which are not of the Essence, but Circumstantials of Religion; which are the things that raise the greatest Dissensions and Differences amongst Christians. It is at once the occasion of Wonder and of Pity, to see Christians who all agree in the Main, 
Eph. 4.5.  That there is one Lord, one Faith, one Baptism, one God the Father, of whom are all things, 
1 Cor. 8.6.  and we in him: and one Lord Jesus Christ, by whom are all things, and we by him; who all consent in one common End, and Design, which is Eternal Happiness in Heaven; and one hope of this Common Salvation; that yet they should disagree, and fall out by (and about) the Way that leads to those Blessed Regions of Light and Immortality. When Joseph (the Type of our blessed Jesus) had given his Brethren changes of Raiment, and Provision for their Journey, in order to bring them out of the Land of Famine, to the Country of Goshen, it was not an unnecessary Command which he laid upon them, 
Gen. 45.24.  See that ye fall not out by the Way. Should they now have fallen out into Disputes and Differences about their Apparel, because it was not all of a Size, Colour, or Fashion; or whether they should travel the same way back again, and not seek another? would not the one have been as ridiculous a dispute, as the other dangerous? and yet this very Folly there are too many Guilty of; who leaving the old Road of Charity, because their Brethren will not comply with them in their Novel Dresses of Religion, seek out a new Road to Heaven, which the foot of Saint or Martyr never trod before. Thus shall you see some People start at the very word Ceremony, as if it would convey the Plague into their Ears, and Damnation into their Souls; and yet they themselves can perform no Religious Office of bodily Worship without it; and if St. Paul be to be credited, God expects we should offer our bodies a living Sacrifice, 
Rom. 12.3.  holy, and acceptable unto God, which is our reasonable service.  
A Ceremony is nothing more than a Solemn way or manner of performing Religious Duties, which word some derive â Carendo, quia Religio non potest Exerceri Caeremonijs carens, because no Religion can be performed without some Ceremonies; though others it may be more aptly â Charitate, from that Charity which the agreement of People in one way and manner of Worship, does naturally produce among them: or it may be from the old Latin word Caerus, which is the same with Sanctus, holy, for which reason the Latins call their holidays, Caeremoniosi Dies, and it is no more but a Rite or Custom appropriated to holy Uses. Some there are, who to render it Odious, derive it from the Heathen Goddess, Ceres; how like Scholars, or rather Schoolboys, let the Learned Judge. But supposing it were true, is it a good Argument, the Heathens had Ceremonies, therefore the Christians must have none? By the same reason, the Heathens Worshipped false Gods, therefore Christians must not Worship the True, for all Worship is Ceremony.  
BUT when once this prejudice is fixed to the Word, it is no more but fixing the Word to what People dislike, and it presently looks black and ugly; and becomes a Mormo, a Bugbear to their thoughts; and like Children, they start and Cry out at the shadow which they make themselves: but if they can add the word Popish, that it is a Popish Ceremony, than it is Impious, Unlawful, Superstitious, and Damnable, and all that can be said to render it Execrable, and Abominable: when as in truth all that Papists do, is not Popery, nor Abominable, and Unlawful; but however, by the strength of this prejudice, those things which are truly Primitive, are made Popish; kneeling at the receiving the holy Eucharist, bowing at the Name of Jesus, and the whole Book of the Liturgy, though for the generality express words of Scripture, are made Ceremonies, and Popish; and then, how innocent soever, if a Tumult can but be made, Away with them, Crucify them: whereas sober people ought to Consider that there is a Necessity of some Solemn Ways, Rites, Modes, and Methods of Expressing our Devotion, and Worship; and since these Modes, or Ways, are Ceremonies, and some Ceremonies are not only Lawful but Necessary, why not these? which have been approved in all Ages of the Church, ever since the times of Apostolical Purity, rather than any new ones of Private Invention, in opposition to Public Authority, which thinks fit to Continue, Establish, and Command these to be Used in the Church?  
I am not ignorant that here is a strong suspicion of Malice, as well as Mistake; and it is much to be doubted, that there is a Combination of Interest, as well as Prejudice, in some of the Principal Fomenters of Division; who appear so transported against all Ceremonies; and that though they know better things, yet they mightily endeavour to maintain these Prejudices in the Minds of the Easy Multitude; who hang their Faith upon the Oracles of their Lips; and in this are absolute Papists, believing with an implicit Faith the Infallible Decrees of the Heads of their Church: for upon this Depend the Benevolences which their Followers do so freely bestow upon them for this Industrious Flattery, that these Prejudices are Marks and Signs of their Christian Liberty, and being Escaped from the Yoke of Antichristian Tyranny, and Egyptian Darkness, into the glorious light of Gospel Truth; as they are pleased to call even these Prejudices and Mistakes; though to the certain loss of Christian Charity, and Unity; the great hazard of Temporal Peace, and the ruin of Religion itself, as I shall hereafter more fully make appear.  
THIS dangerous Prejudice, which does infect the minds of Men, as it has its foundation in misunderstanding of things; so it receives strength from two things which are almost as difficult to change and alter, as the Course of Nature: and they are, Education and Custom. Of the last the Holy Ghost speaks most plainly by the Prophet Jeremy. 
Jer. 13.23.  Can the Ethiopian change his skin, or the Leopard his spots? then may ye do good, who are accustomed, (or as the Hebrew word signifies, taught) to do evil, learn to do well. Of the other, that of the Heathen Poet may pass for good Divinity, having been confirmed to be truth, by the Universal Testimony of all Ages: 
Quô semèl est imbuta recens, servabit Odorem  
Testa diu.—   
the first seasoning Principles and Prejudices which we receive in our Youth, stick closely to us for a long time after. The wise Philosopher tells us, the Soul of Man is Rasa Tabula, like a white sheet of Paper, out of which therefore it must be more than Common Art, that can so clear take out the first writing, as to super-induce a new Copy fair and legible.  
THIS is the true Reason why any person finds it so difficult to quit those Notions of Religion, which have been Established in his Mind from his Early Infancy: there is a Marvellous Agreement, and Natural Kindness to those Opinions which we suck in with our Milk; they are like Foster Brothers, to whom it has been observed, there is as strong an inclination as to the Natural; we play and converse with them from our Cradles, and as soon as we can go alone, we take them by the hand; we sleep with them in our bosoms, and contract an insensible Friendship with them, a pleasing Familiarity, which takes off all deformities; we love them, and we like them, and their very blackness is a Beauty, as it is with the African Nations, to whom even that which we judge deformity, appears more lovely than the most delicate European Beauty. What can be more impertinent and ridiculous than the Koran of that great Impostor, Mahumed? and yet a natural Turk, born to those prejudices of Education, and Custom, believes him the greatest of the Prophets; and the only friend of God: And though he have a great veneration for Christ, yet would he spit in your face, and call you Hog, (the most disgraceful term they think they can affront a Christian with) if you should contradict him, or go about to convince him of his Errors, by showing the absurdities and impossibilities of what he calls his Religion.  
WHAT can be more Barbarous and Savage, than the Rites of the Pagan Idolaters? and yet, you may almost as soon remove a Mountain, as one of them, from what has been the Religion of his Ancestors; and his, ever since he knew any. What can be more unreasonable, than some of the Tenets of the Romish Church? more ridiculous and antic than some parts of their greatest Solemnities; more fabulously extravagant than some of their Legends, and most of their Miracles? and yet we see, how tenacious not only most of the vulgar, but even of the learned amongst them are; that they will not retrench even the fopperies of their Faith, as they call it, to advance one step towards an Union with the whole Catholic Church, of the past, and present Ages; but on the contrary, by the anathemas of the Convention of Trent, have cut off all hope and possibility of such an accord; by establishing the very Minutiae & Quisquiliae, the punctilios and parings of their Religion, as things necessary to be believed in order to salvation.  
WHAT can be more hard and cruel, than for those who profess to be of the Reformed Religion, to run to the very extremities of ruining themselves, by mutual Divisions? and so far to weaken themselves and disparage their Religion by intestine Quarrels, to open an easy way for Conquest to the Enemies both of our Religion and Country; for some differences in Circumstances of Divine Worship? And yet we see, such is the strength of some mens prejudices, and the education of others, in the late unhappy times of our Misery and Distraction, (from which we were rescued by so many Miracles) that they will rather venture upon the same tempestuous Sea again, from whence we have so lately escaped shipwreck; nay use all Arts and Arguments to push men headlong from the Shoar, into the foaming Main again, which they have but just recovered, still wet and shivering, rather than by a compliance with the modest commands of the wise Pilots, their lawful Superiors, even in the most indifferent things, endeavour to repair the leaky vessel of the Church and State; by advancing their peace and happiness by a blessed Union. The glory of God, and the salvation of men's souls, which certainly are never to be promoted by variance, hatred, emulations, seditions, swell, and tumults, are of no force or power, in comparison of their Prejudices; but they will in obedience to the tyranny of their education and custom, persist in these practices, fearing neither the Laws of God or men; the transgression of which they call Zeal, and their disobedience Religion; but by their example teach others to do the same, and confirm them in it.  
NOR is Custom a less Tyrant over men's minds, to the introducing of prejudice, than Education: For hereby men acquire habits, which are a kind of second Nature: And by long continuance are so riveted into our good esteem, that they are not to be put off without great difficulty, how inconsiderable soever they are; this is not more visible in any thing, than the use and opinion which several Nations have of their several habits of Apparel; for to a mind unprepossed with custom, all habits which are decent, convenient and useful, appear equal and indifferent; yet does a Spaniard abhor the fashion of the French, nor does the other use to be behind hand in his requital of the same nature: A Turk believes a Turban and a long vest the most ornamental dress in the World, and wishes it as a great curse to his enemy to have the plague of a Christians hat: And so it is with other Nations; The Indian prefers his adressful nakedness before the cumbersome vestments of the Europaeans, the stones in his Lips, Nose, and Ears, he esteems better set, than all the Artists in the World can do in Gold. All these are purely the effects of a prejudiced Custom, which makes People gaze even to rudeness and incivility upon Foreigners when they appear amongst us; and with a ridiculous curiosity, spy imaginary defects and deformities in the unaccustomed dresses of other Countries: Nay, even the antiquated fashions of our own, though once the high and only becoming modes in their time; yet by Custom become so uncouth, as to help us to proverbs of derision, by way of comparison.  
I choose to instance the rather in this strength of prejudice acquired by Custom, because it bears an Analogy to the prejudices which possess people's minds about the Habits and outward dresses of Religion. Thus he who has not been used to see a Churchman in his Canonical habit, looks upon him as a strange undressed Monster; he who has not been acquainted with the Surplice, and other decent Vestments of the Church, used in the Celebration of Divine Service, especially if he has by his Education been principled with a dislike and detestation of them, looks upon them as antic and useless Formalities: He who has been accustomed to sit at the Lord's Table, and to hand the Bread and Wine to his next neighbour, thinks kneeling an unnecessary part of his Devotion; and if he has been taught so, Superstition and Idolatry; and to receive it from the hand of the Minister, with the usual Benediction, a tedious and troublesome Custom: He who has been long used to sudden and Extempore Prayers, and believes them a fruit of the Spirit, and having it may be acquired a Talon that way, and pleases himself and others with it; looks upon being tied up to the words of the Liturgy as a hard confinement, and the imprisonment of the Spirit, because it ties up his tongue and his parts from their accustomed Liberty of saying any thing to God Almighty, and offering to him the Sacrifice of Fools: Which makes him abhor the Sacrifice of Praise and thanksgiving when tied by the Authority of the Church, and the Cords of Royal Commands, 
Psal. 18.27.  to the horns of the Altar. He who has been accustomed to certain studied, passionate, and languishing Tones, his Ears are grated with the Music of the Church; though anciently used in the Jewish Church in the Worship of God; the Employment of Angels, and commended to us by the holy Ghost, by the mouth of the Psalmist, upon so many Instruments: concluding the Psalm which will reach them both as to the Matter, Manner, 
Psalm 150.6.  and Time, Let every thing that hath breath praise the Lord, praise ye the Lord.  
AND for this reason it is, that the Politic Heads of Division and Separation, both Papists and other Dissenters, do industriously Prohibit or Estrange their People, from joining with us in our Worship; well knowing, that the prejudice of Custom will in a little time do more to persuade weak Minds to a dislike, than all the Reason in the World can to approve; and when once People have gone so far in Custom, to forsake the Congregation and Public Service and Worship of God, for their own or the private fancies of their Teachers, then do they labour all they can to justify their Separation against those who either oppose them, or endeavour to reclaim them; if they meet with weak Opponents, they do not only fortify themselves in their prejudice, but stagger the others with their own weak defence; and so talk themselves into a Custom of Disobedience: if they meet with such as are too hard for them at dint of Argument, that is Carnal Reasoning, and Worldly Wisdom; and the defect of Reason to make good their pretences, they either supply with wand'ring and shifting Wranglings, or however with the strength of Obstinacy: as I have heard one, who being too close hunted from his Shifts and Evasions, plainly said, It was a folly to talk to him of Reason, for he would hear no Reason, for he was sure he was in the Right: which though some may look upon as a Subject fit for laughter, for my own part, I look upon them as the greatest Objects of Compashon; their Condition being certainly most deplorable, who are past the Use of their Reason; and one may have but too just grounds to apprehend, that more of the Separation are in the same Condition of Obstinacy contracted by long Custom and Education. And we have a great deal of Reason both to Pray for them, and with the Apostle, To be delivered from Unreasonable Men.  
So that the great influence of Prejudice, whether by long Custom, or Education, is most apparent; and till such time as men can be persuaded to abandon these Fortifications and Barricado's of their Souls, they will remain impregnable against all the Attempts of Truth and Reason, which may be made Use of, to endeavour to bring them to a Christian Compliance, into Reconciliation, Peace, and Unity.   

CHAP. IU.  
WHERE Interest combined with Prejudice have taken deep Root, they are very hard to be overcome, or extirpated from the Minds of Men; but there are two things yet behind, which are more stubborn, because more natural to us; as being usually interwoven with the very Tempers of our Nature, the Vices of our Complexions, as well as contracted with time. For no Man is born with any Designs in his head, nor are Prejudices and Customs, éx traduce, derived from our Parents: but Pride and Ambition are Vices to which the very Constitutions of some men's bodies do more powerfully incline them; some Natures are infected with hot and tumultuary Spirits, a restless and a boiling Blood, impatient of the Rein of Government, as the Poet long ago observed in his Character of Youth, Caereus invitium flecti, Monitoribus asper: and it is descernable many times in the Earliest Sallies of Life, and so soon as Reason gins to show itself, Pride and Ambition begin to appear and discover themselves; thus you shall see some Nature's Meek and Malleable, soft and tender; others, as if with Romulus they had sucked the Wolf, will like him, play the King amongst their Companions; and at that Age, are so ambitious of the little Honours, and Superiorities above their Equals in Age, and sometimes their Superiors in Quality, that they will venture the severities of the Ferula, and their Blood too, in the Quarrel, to be Caesar aut nullus: and there is scarcely a Public School, where one may not be furnished with a Specimen of this Nature. Now to subdue these congenial Inclinations, does doubtless require not only the greatest force of Virtue, but the greatest stock of Grace: and many times without the last, all the power of the first proves too weak a Dam to stop these impetuous Torrents of Natural Ambition, and Pride, when swelled with the Tides of inviting and feazible Temptations; and violently raised above their Shores, with the turbulent Air of Popular breath; the most dangerous Tempest that can blow upon these swelling and foaming Waves.  
I join these two together, because they are seldom found asunder; and it is not common to find a proud man that is not Ambitious, or an Ambitious person that is not proud; and one can rarely be tempted by one, without the assistance of the other, and if they be not Twins, I cannot decide their Pretensions which should be the Elder Brother; but which soever is the first born of Folly, Pride usually sets Ambition upon Action: and what the one Projects the other Executes. For that any person should despise the Precepts of Virtue and Religion, the Principles of Loyalty and Obedience; per fas & nefas, (the Common Ladder of Ambition) aspire at high things, great places of Trust, Honour, Dignity, or Command in the World; must certainly be the Effect of Pride: for such Tempers are always Opiniatres of their own Merits; Haughty Minds think and believe therefore, that they deserve whatsoever they can Desire, and more than they have; and the higher they rise, still the more Proud and Ambitious they grow; looking upon their past Acquisitions, as the just reward of their Wisdom and Conduct; which still swells them with bigger Desires, and larger Thoughts; so that in reality Ambition knows no Hercules Pillars, because Pride cannot write a Nè plùs ultrà upon their Merits: for this is the Dropsy of the Mind, and the more Men drink, the the more they thirst: 
— Totum licet hauserit Hermum,  
Ardebit majore siti.—   
thus the young Macedonian swelled with his Victories over the Unfortunate Persian and his Allies, and being told of more Worlds, Aestuat infelix angusto limit Mundi.  
his Ambition boiled over at his Eyes, that he was confined to one: nay, so strangely was he transported with this unruly Tumour, that nothing would satisfy him but to be a God, as if he had intentions to depose his adopted Father, and conquer Heaven too, when he came there.  
Now it is the Constant Temper of these hot Complexions, to make every thing stoop to their Designs, because they think every thing ought to bow to their Merits; nor will they spare even Religion itself, to which they will yet seemingly bend, only to bend it to their Interest; and they do most frequently abuse that Sacred Name, because by that Method they are enabled more easily to abuse others with their well acted Hypocrisy, and double-gilt Dissimulation: and it being the sole Prerogative of Heaven to know men's hearts, their Great Masterpiece is to cover their Ambition with the soft Mantle of Religion, and to act that part of their Lives so to the Life, as rather to outdo the most sincere and innocent, as to what is visible, than by any remissness in their outward appearance, to hazard a discovery of what lodges within: Nor indeed is it possible to distinguish such golden Sinners from the most splendid Saints, without a narrow consideration whither their Designs must lead them, and in what they will End; and this is the true Reason why the innocent and well-meaning among the ordinary rank of People are so often imposed upon, surprised with, and carried on in a good opinion of their proud and Ambitious Leaders, who cover those horrid Vices, with the Glorious Names of Zeal for the Lord of Hosts, Fervency of Spirit, and Active Piety for the Cause of God: for if they would consider, whither of necessity these Principles of Disobedience, which they infuse into them, both against their King and their Church, would at the last lead them; and of what nature the Practices are, which are deduced from them; it were impossible that People should be seduced by such Troops to adore and almost Deify those persons, whose main Design is only to serve their own present Interest, and the future Aims of their Ambitious Pride.  
BUT lest any Person should think the Expression of Deifying too harsh, I can bring Evidence from those who heard it from the persons mouth that spoke it, who affirmed, That be did believe, that if our Saviour were upon Earth, he could not speak more Heavenly than such a One (naming the Person) who was then the admired Orator of the Place; but lest he should be Exalted above measure for his Golden and Divine Talents, (and to show you how Fickle and Unconstant these Hosannas are) it was not long after, that the very same Person who had so Exalted him to Heaven, did as much debase him; and being an illiterate Fellow who could neither Write nor Read, yet he had it seems made so good use of the others Gifts and Talents in Preaching and Extempore Prayer, that he offered to wager 20 l. that he would quote Scripture with his Master from Genesis to Revelations; and you may be assured then, that he would Preach and Pray with him for 40 l. having so much more confidence of Himself and his own Abilities, as he wanted Learning to know Himself and his own Deficiencies.  
THE Nature of Pride and Ambition is always to Establish its own Greatness upon the Ruin of whatsoever does oppose them; and by all ways and means to lessen others, in order to greaten themselves; that so by trampling upon the necks of their Enemies, they may Exalt their own Power and Esteem: and because there is nothing that does Elevate men to that degree of Excellency in the Minds of the Multitude, like an Opinion of their Sanctity and Devotion; therefore it is, that this is the beloved Engine which Ambitious Minds make use of, to carry on, cover, and effect their own Designs of Greatness, by the assistance of Popular Tumults; which they usually enrage like Elephants, by showing them the Scarlet Robes both of the Prince and Priest, as objects of hatred; to animate and inflame them against those Sacred Persons by whom they are worn.  
I might confirm this by many Foreign Instances, but I rather choose one at home; both because it nearly concerns us, and aught to make the greater Impression upon us: The late Usurper Cromwell, was in this Art so perfect and accomplished, as not to deserve to be undervalved as a Copy, but Esteemed an Original of Pride, Hypocrisy, and Ambition. One would admire that People, who many of them knew the Man and his Conversation; who saw the Curious Disguise of his Dissimulation and Flattery thrown off by his own hands; who are sensible how by this only Artisice of pretending Religion (though by the assistance of their Blood and Money) he threw down the peaceable Government both of Church and State; how by a bloody Civil War, and the Murder of his Royal Master, he himself aspired to the Throne; and how he Established an Arbitrary Tyranny, against which he pretended, and made the People believe he fought; and how to the great affliction of all Parties, especially the Presbyterians, he took away one Religion, but set up none; nor indeed had any, because he was of all, as they were most serviceable to his present Interest and Affairs: One would (I say) admire that those, who though they saw not these gloomy Days, yet have sufficiently heard of the Horror and Confusion of those times, and cannot but believe the truth of the Relations, should yet swallow down the hook which is baited with Liberty and Sanctity.  
But because it may not be unuseful in this present Age (so fond of outward shows) I will give a short Character of his Ambition, and those Arts by which Heaven for our Sins permitted him (who might well style himself with Tamerlan, Flagellum Dei, the Scourge and Wrath of God) to accomplish his wicked Designs. Which may be a  to the Unwary, to take Care of the Rock; and not to Credit the charming Voice of the Siren hereafter, who therefore shows her beautiful Face, and sings her bewitching Airs, that she may more easily Effect the desired Shipwreck.  
HE was a Person who in the first sallies of his Youth, was Debauched even to the Terror of all the Villages of the Neighbourhood; who were used to give the Alarm when they saw him at a distance, with Look to yourselves, here comes Mad Cromwell; his great Frolique was the Destruction of Glass Windows, which he persisted in to his last, beginning with those of Cottages, and not sparing at last those of Churches; when his Debauchery only changed the Name but not the Nature, and one was the Effect of Wine, the other of his Drunken Zeal. Having run the small Bark of his Fortune aground by his profusion, he begun to think how to get her off again; and finding that impossible, he embarked himself into the Acquaintance and Friendship of one Tims of Cambridge, an Eminently disaffected person to the King and Government; and being naturally of a quick and sagacious Spirit, he easily found the soft place in the head of Tims, who was the head of the Faction thereabouts; and believing, that if he could but act, a Convert to the Life, he might thereby get a Livelihood, and by swimming down their stream, buoy up his sinking Fortune, by fishing in the Waters which they troubled; he therefore joined himself to their Congregation: and because his Reformation was Miraculous, he did not doubt, but, for the Credit he did their powerful Göspel, they would pay him for a Miracle of so great use and advantage for their intended Reformation, which being then a brewing, he might be looked upon as a necessary Instrument strument and skilful in the Trade of boiling up Jealousies and Fears to the highest strength of Intexication: however, he could not doubt, but by his Credit amongst them, and the Credit of the Party, he might retrieve his past Losses, and prop up his desperate Fortune by more desperate Principles and Practices. Upon these considerations he forsook his wild and lose Companions, and with an Ego non sum Ego, reproves them wherever he met them; he composes his Habit, his Looks, and Words to the Tune of the greatest Sobriety, Repentance, and Sanctity; he frequents the Meetings, and Exercises of the Godly, and there by the strength of his Natural parts, and that Learning which the University had unluckily bestowed upon such a Crocodile, he like an apt Scholar quickly learned from the then Nonconformists, not only the Talents of making Public and Private Harangues against the Bishops, and particularly against Dr. Wren then Bishop of Ely, against the Abuses of the Government, the Designs of the great Ministers of State, and the Prelates, to introduce Arbitrary Government, and swallow up Privilege and Liberty by Prerogative, to whisper the great Jealousies and Fears of the Danger of Popery; but he became miraculous in the Gift of Extempore Prayer, in which, by the volubility of his Tongue, and his great Industry and Constant Practice, he arrived to that perfection as to outdo his Masters: and so diligent was he in obtaining and exercising this necessary Qualifiation to recommend him to the disaffected Vulgar, that being then a Farmer at Ely, he was used to send for his Ploughmen out of the Field, to go to Duty with them; and to keep them sometimes so long at it, till other people (having done their Morning's work) were ready to come out of the Fields; by which good Husbandry whatever returns he had of his Prayers, he had a very slender return of his Seed, which he sowed in Tears, but could not reap with Joy; or say it came a hundred fold into his Bosom, or his Barns: so that in a short time he threw the Plough in the hedge, (as the Husbandmen say) and by the unfortunate breaking out of those Misunderstandings between the King and his Parliament (he being by Tims' Party got into the House of Commons as Burgess for Cambridge) and a great Promoter of those Rebellious Hostilities, he betook himself to reap with his Sword in the Field of Disloyalty, that Harvest of Treason, which he and his Confederates of the Association had been so long sowing in the minds of a Discontented Populace. He became presently one of the Heads of that Combination; and by his own Gifts, and those of Ireton, and Peter's (formerly expelled from the University for a Rakehell, but now converted by his voyage to New-England, and returning to ruin the Old, and by destroying the Hierarchy of the Church, to make himself Oliver's Muphti so soon as he should come to be England's Grand Signior) by these assistances, and the Art of Wheedling with fair words and long Prayers, all Parties, (how different so ever in Persuasion) he advanced himself into their Esteem, and by that, into the Affections and Command of the Rebel Army: Whereby a Series of strange successes he appeared the Favourite of Heaven, and the Darling both of Fortune and his Party; and having ruined the King and Loyal Party, outwitted the Presbyterians and their great Patrons, Essex and Fairfax, men of better hands than Heads gently laid them aside as Eclipfing his Glory and Designs; he than had the Game wholly in his own hand, and arrived at length, by the strength of Dissimulation, Protestations, Prayers, and Arms, to the highest degree of Supreme, Arbitrary, and absolute tyranny; and wanted but little of profaning the Imperial Diadem with his Traitorous Temples.  
BUT what is observable of him, after he had prayed the King's Crown off his head, and his head from his Body, and the power and Revenues of the Crown into his own hands; then the Spirit began to fail him, and he left that necessary Gift which was beneath him (who was now got above all ordinances, even of the House of Commons) to the management of Peter's, Sterry, and other his Domestic Chaplains: By which it appears, that he made use of extempore only pro tempore, as a Strastagem to serve his own Designs; and the Sword of the Spirit was with him always taught the good breeding, to give the Wall to the spirit of the Sword; Nor was he wont to go to prayer with his Legions, so as to obstruct the Duty of the Day; or to miss the favourable opportunity of an advantageous engagement; in the observation of which he was a Great Master, and owed most of his Successes rather to his cunning than his valour; and therefore, he never went to wrestle with God for victory, when a fair occasion offered to wrestle with the arm of flesh.  
IN short, he made the same use of this curious Network of his pregnant Invention, which'tis said a certain Cardinal did of that Net which he always used to spread upon his Table; alleging for his humour, that it put him in mind of his Apostplical Function, which was to be a Fisher of Men, but coming to be possessed of the Triple Crown, the Net was no longer seen; and being by an intimate Consident demanded what was the Reason, that since he wore the Annulum Piscatoris, the Papal Signet of St. Peter the Fisherman, he had now left off his Net? He pleasantly replied, That now he had got what he had so long been fishing for.  
Thus did our English Massaniello, by the pretence of Sanctity and Nonconformity, by the help of long Prayers and a longer Sword; by the promises of Liberty of Conscience, Liberty of the Subject, propagation of Truth, and giving the Gospel a free course that it might run and be Glorified; by the help of new Gospel Lights and Revelations which shone in his Army; by these Arts did he advance himself to the most unlimited Power over Laws, Liberty, Life, Estate and Religion, to that degree, that a look from him, like Pliny's Basilisk, was death even to his fellow Snakes, and as if with Mithridates he had lived upon Poison, his very breath was Mortal, not only to the Royal Party, but to those who had sometime been of his own; and even to bodies Politic, the Conventions which he called Parliaments, one of which Assemblies, I remember, exceeding the Limits he had set them (a free debate being then no Privilege of Parliament) he swore by the Living God (a venial sin in so great a Saint) he would dissolve them, and immediately sent Colonel Pride, the constant Friend of his Ambition, with the Janissaries of his household, to put the bowstring of his Authority about the neck of the House; which, with the resignation of a Turkish Bashaw, with, Suchis the will of my Lord, bowed the head to the execution, and departed that Life without a Murmur against his Highness, 
Artic. 3. of the Instrument, that he should not dissolve a Parliament till it had sat 5 Months, this begun Sept. 3. and was dissolved Jan. 10th. 1654.  or the lest complaint of breach of Privilege, or his Oath to the Instrument of Government, that he should not dissolve them in five Months; or his entrenching upon the Liberties of a Freeborn People.  Tantum potuit Religio Suadere Malorum. 
THIS is a sufficient Caution to all People not to trust their Lives, Liberties, Privileges, or Religion, to the Protection of such Prayers, and Pretenders to Piety, Zeal, Reformation and Sanctity.  
I know such instances are rare, and Ambition does not usually prove so fortunate; but this it never fails of, to make the Lives of those with whom it dwells, uneasy to themselves and others, and if it happens among men of the Church, it certainly occasions great Commotions, the breach of Peace, and loss of Unity: And if we search the Records of Church- history, we shall find that most of the Schisms and Heresies which have occasioned those Great Disorders, drew their Original from the Pride and Ambition of the discontented Clergy: for nothing is more natural than for such Persons, where want of Temper renders them most unfit for Government in the Church, to be most desirous of it, and to believe they best deserve it; if they fail in their Expectations, which it is more than probable they will, being measured by the Standard of the Sober and Judicious, and not by their own flattery of themselves, presently they fall into discontent, and endeavour to obtain that Esteem and Authority by unlawful Methods, which they could not arrive at in the regular, modest, and peaceable ways of Order and obedience. This discontent bushes them violently forward, to be revenged of those who, by not advancing them, they think depress them, or by advancing others, they believe despise and disparage them; and at the same time they endeavour to satisfy their Ambition and Revenge by Exalting themselves.  
Now there are no Arts which they can more successfully use to accomplish their design, than these which follow.  
FIRST, to appear more strict, holy, devout, and righteous, than those whom they call their Enemies, who shall therefore be thought ill themselves, for not advancing those who appear so good: And by this means they shall certainly be so esteemed by such who look no further, and indeed cannot discover the Depth of their hearts, or the secret malice that lodges so closely there. This presently creates them a Name, and wins them a Party, who celebrate their Fame, sing Hosannas in their Praise, Espouse them, their Interest, and their Quarrel.  
SECONDLY, That they may appear more than common, and difference their Party from the rest, thereby to keep them to themselves, they must broach some new Doctrine, or revive some old one; there must be an Altar erected, and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet will there never want some, who will ignorantly Worship the stranger God, and entertain the Travelling Deity; then must the old Rites and manner of Worship be exploded, to make room for the New; and though a man may truly say of them, as our Saviour of the Wine, the old is better than the new, so unsettled, unfermented, and full of mutinous Spirits, that it flies, and froths, and and foams, breaks the old Bottles into which it is put; yet will even this Wine upon the fret, please some Capricious Palates better than the Old.  
THIRDLY, Then all those who oppose them must be exclaimed against, and cried down; Especially their lawful Superiors and Governors, as formal out-of-fashion-Christians; all endeavours must be used to rendered them contemptible and Odious: And all this must be done out of pure Zeal to Truth; when in reality, it is out of pure Revenge, and for no other Design, than that these Ambitious Spirits may satisfy their Pride, by obtaining that Pre-eminence by fraud and force, which they can never hope for by any other ways.  
THIS is the true procedure of Pride and Ambition, and which leads directly into the Red Sea of Blood. I wish most hearty that all sober and considerative Persons, who descent from the Church of England, and even those who are principally guilty of our Divisions, would enter into a serious Examination, whether there be not some of the furious Spirit which our Saviour Rebukes in his Disciples James and John, 
Luke 9.54, 55.  which puts them upon Desiring fire from Heaven upon such as will not receive them, and since they cannot obtain that, makes them throw about their own wildfire, to set the Church and Commonwealth into a Blaze: And to help the Discovery, I will give them some Indications of such a Spirit, though lurking never so cunningly under the Cloak of Zeal and Piety.  
AND first therefore, Disobedience to Lawful Authority, and all the ways which manifest that Disobedience, whether Words or Actions, are certain Symptoms of the Pride of men's Hearts, and the secret Ambition of their Minds; for whosoever disobeys his Superior, does at the same time despise him, and whosoever despises any person in Authority, does it because he is confident he knows more and better what he ought to do, than he who has Power to Command him: This is the knowledge which St. Paul says puffeth up, but Charity edifieth: 
1 Cor. 8.1, 2.  And therefore he subjoins, If any man think he knoweth any thing, he knoweth nothing yet as he ought to know; that is, if his knowledge occasions a breach of Charity, he does not yet know himself, or his Duty to God and Man. This is so clear a Case with those of the Separation, who break both Charity and Unity, by their Disobedience, that they must shut the clearest beams of Truth out of their Souls, if they do not discover it.  
SECONDLY, An obstinate adherence to any private Opinion, whereby the Peace of the Church is destroyed, especially in things no ways in themselves Essentially necessary to Salvation, must of necessity proceed from Pride; for why should any person prefer his private Judgement before the Determination of his Superiors, before that of the Catholic Church in all Ages? but because he thinks himself wiser and more able to discern what is for the Public Good than all that were before him, or that are above him: though hereby Solomon will tell him from the Spirit of God, that he only purchases the Character of a Fool; 
Prov. 12.15.  The way of a Fool is right in his own eyes, but he that hearkeneth unto Counsel is wise. And therefore the Prophet pronounceth a Woe against such, Woe unto those that are wise in their own eyes, and prudent in their own sight. 
Esa. 5.21.  Which must be meant of private persons, for the Wisdom of Superiors is not so much their own, as the Wisdom of all former Ages? and for this Reason St. Paul commands, 
Rom. 12.16.  Be of the same mind, mind not high things (prompted by Pride or Ambition) but condescend to men of low Estate; (much more to those of high) be not wise in your own conceit. And for Encouragement to this kind of Private Wisdom, once more hear Wisdom itself speak by the wise man. Seest thou a man wise in his own conceit, 
Prov. 26.12.  there is more hope of a Fool than of him. And it is impossible to give any other Reason, why men should not submit to Truth and their Superiors, when they may be sensible to a demonstration from Reason, Scripture, and Experience, that their private Opinions are unlawful, because dangerous, contrary to Charity, and God's Command: but because they think such a Submission a Retractation, or Compliance with Authority would be a lessening of them, as to that Opinion for Wisdom and Sanctity, which others attribute to them; and that dangerous Flatterer Pride, persuades them they are Masters of.  
THIRDLY, To endeavour to strengthen themselves by making a Party, to secure them in their Disobedience and Obstinacy, is the certain and unseparable Symptom of Ambition, as well as Pride: for if I dislike any thing, I may do so to myself, but to persuade others to it, must have respect to a further Design, and declares that I intent not only to own my Disobedience, but to justify and maintain it by Power. The best Men in the World may Err privately, but it is to be suspected they are the worst, who make their Errors Public, to draw Disciples after them; by Disobedience a man Equals himself to his Superiors, for it is a plain denying their Authority over him; by Obstinacy he shows his intention to stand his Ground, and make good his Encroachment upon their Power; and by his making of a Party he does as it were make secret Levies, and inrols a Militia to defend himself from the Power of his Superiors, and looks as if he meant to struggle with them not only for Precedence but Dominion.  
I wish these were only Suppositions, and that we could not from woeful Experience say they are but too true: but it was this very way that lately laid the Crown as well as the Mitre in the Dust, too lately to give us the least reason to doubt, that the same Methods may do it again, if not in time prevented, either by the vigilance of Authority, or by reducing the disorderly and disobedient to the Wisdom of the Just; and by informing their Understandings, to oblige them voluntarily to abandon those Men and Principles, whose Practices will infallibly lead them to these Conclusions; or oblige Authority by the utmost Severities of Laws, to prevent the Danger and Ruin of the whole Frame of Government both in Church and State.  
AND as Pride and Ambition are but too visible amongst the Principles of Dissension amongst us, and the principal Obstacles of our Peace and Unity, so are they no less Obstructions to a Reconciliation with the Roman Church; for it is the Ambition of Supremacy over all other Churches, and over all Temporal Powers, and even over our Faith itself, the incommunicable Prerogative of our blessed Jesus, 
Heb. 12.2.  the Author and Finisher of our Faith, which has rendered all Reunion with them not only dangerous, but impossible, unless we will resolve, by believing as that Church believes, to disbelieve not only our Sense and Reason, but Scripture and all Antiquity; and not only those, but God himself, who has given us them to assist us in our Faith.  
IT is the Ambition of the Clergy which obliges them to keep the Laity in Ignorance, so blind, that they are not permitted to inquire, or doubt. And for the Clergy, as before was observed in the point of Interest, they are constantly fed with the nourishment of Ambitious Thoughts, hopes of Dignities and Promotions: The meanest Priest or Recluse may come to be head of his House, Superior, and after General of his Order; a Prior or Abbot; and it may be a Bishop: the Bishop may advance the Mitre to the Honour of a Cardinal's Hat, and the Red Hat may turn to the Triple Mitre; and all this by being a Zealous Maintainer of the Usurped Power of that Church, justifying her Encroachments upon the Crowns of Princes, and the Mitres of all other Bishops, Primates, Metropolitans, and Patriarches, owning her Monopoly of the Word Catholic, avowing her Canonical and Decreed Errors for Rules of Faith and Manners, and divulging her fictitious Collusions for real Miracles, though to the hazard of rendering the true ones of Christ and his Apostles suspected, upon which the sole confirmation of our Religion depends. These are the Stairs by which men ascend to the Papal Dignity, which now outflies the Imperial Eagle as well as the smaller Royal Birds of Majesty: Et Caput inter Nubila conduit.  
for to oppose any of these, is a certain way to be preferred to the Torments of the Inquisition, to be branded with Heresy and Apostasy, and to Expire in Flames and Torments.  
So that I hope by this time, it is evident how pernjoyously powerful the Principles of Interest and Prejudice, Custom and Education, Pride and Ambition are in the Minds of Men, to hinder them from Embracing Truth, and her Beautiful Children Peace and Unity.  
To these I might add Envy, the Canker of the Mind; the daughter of Discontent, and constant Enemy of Peace, Covetousness the Root of all Evil. Envy being the shadow of Honour and real Worth; and Sacrilegious Covetousness, the Ravenous Harpy, that preys upon the small Patrimony of the Church; which usually is the great persuasive to profane and Rapacious Natures to treat her, as the Atheistical Dionysius did his Apollo, who robbed him of his golden Robe, alleging it was too cold for his Godship in Winter, and too heavy in Summer; but because these Fall in with Interest and Ambition, I will not under different Names repeat the same things over again, to nauseat the Judicious, and tyre the indifferent Reader with reiterated Tautologies.   

CHAP. V.  
HAVING thus shown what it is that impedes our Happiness, and which therefore must of necessity be removed from the Minds of Men, before there can be any Possibility of their Embracing Truth, Unity, and Charity; in the next place we come to manifest the necessity of Union, the only Expedient which can procure the Common Happiness of Mankind.  
Now to make this appear, we must look into the Main End and Design of all Religion here in this Mortal State of Life, in order to that future Condition of a Glorious Immortality: and that we may the better apprehend what that is, we must consider the Commands and Precepts of Religion, and at what they aim. And because all the Rules of our Holy Profession direct us to it, we must believe that God Almighty gave us those Precepts, Rules, and Directions, to promote our own and the Common Happiness of all Mankind, even here in this present State of Life; to render our short Journey through the troublesome Stage of Time, more pleasant and easy, till we arrive at the unchangeable Happiness of Eternity. This Easiness of Mind, this real Happiness of Life is only to be obtained by following the precepts of Justice, Temperance, Sobriety, Prudence, and the other Noble and Godlike Virtues which Religion teaches; for the substance of Happiness does not consist in any thing without us (though there are good Circumstances) but in the Innocency of Mind, and purity of Life; Nil Conscire sibi, nullà pallefcere culpâ.  
in our being good, and doing good; which is the great Employment for which we came into the World. So that there is a necessity of Religion in the World in order to the happy posture of humane affairs, which all Mankind desire for themselves, with unlimited wishes; but are too narrow in their endeavours to promote it in Common unto others. That this was the Wise and good Design of the great Creator, is most apparent, in that, even in those obscure Ages of Barbarism and Ignorance, 
Act. 14.16, 17.  at which the Apostles says God was pleased to wink, yet he left not himself without a Witness: When in times past he suffered all men to walk in their own ways, they were not without some Religion, which taught them their Duty in some Measure (though imperfect) both to the Gods (for they supposed many) and also to Men.  
THAT must of Necessity therefore be the truest Religion, and most agreeable to the Will of God, which approaches nearest to this Great Design; and would certainly accomplish the End for which all Religion was intended: And therefore the truth of any Religion must be measured according to the Proportion which it holds to promoting Peace, Unity, and Charity, the only ways to obtain happiness in this World, as well as Faith whereby we hope to obtain the happiness of a future state: And what Religion soever separates these Good Works from Faith, is so far vain, and destroys that Faith it seems to profess; for Faith without Works is dead. If therefore any Religion ruins Peace, Unity, and Charity, we must judge it so far false and erroneous, let it make never so many Boasts of holding the true Faith of Christ. Of all the Religions which ever were in the World, the Christian Doctrine may justly challenge the Pre-eminence, as conducting men, if they would be managed by it, the nearest way to Happiness both Temporal and Eternal; and among all the variety of Opinions in the Christian Religion, that must therefore of necessity be the best and truest, which does most powerfully promote innocency of Life, purity of Mind, Unity, and universal Peace; not by external force and violence, but by the same Methods which God Almighty made use of to plant and propagate it in the World; which was not by Tumults, Seditions, or Disobedience to the Civil Magistrate, but by meekness, humility, Charity, and a Conversation unblameable: Which were the Weapons by which the Primitive Christians were taught to put to silence the ignorance of foolish Men: The Church indeed had a power, but it was purely Spiritual, and those spiritual Arms were the most powerful to the pulling down and dismantling the strong holds of Sin; and therefore even while the Temporal Powers of the Earth did all they could to suppress them, yet mightily did the Word of God grow and increase, not by opposing, Rebelling, or imposing Laws upon their Sovereigns, but by submitting and suffering, demonstrating upon all occasions their Innocence, and that they were free from any ill designs upon the Civil Government of the World, or the Temporal concerns of Mankind.  
BUT because all and every Profession of Christian Religion, every Church would have us believe this of them; and that therefore, every one Challenges the name of the true Church of Christ, here lies the Difficulty and the niceness of the Point; Which is the best and truest? And because all desire the Glorious Title, therefore they quarrel about it, who it is that is the Spouse of Christ? Whereas one would Modestly believe, that to be without Spot and Wrinkle, is not to be appropriated to any particular Church, in which there must be Tares and Chaff, as well as Wheat, but to the Holy Catholic Church (I do not mean of Rome; for She is but one Member) that glorious Company of true Believers, the General Assembly of the Church, which have been, and shall be in all Ages of the World, and out of all Nations, united unto Christ their Head.  
A Church may be a true and a visible Church of Christ, and yet have many Errors; and so long as they keep the foundation of Faith, though they may build Hay and Stubble upon that Foundation, yet I do not see how they can be denied that Name. Thus we see St. Paul writes to the Church of God, which is at Corinth, 
1 Cor. 1.2.  to them that are Sanctified in Christ Jesus, called to be Saints: And yet in that very Epistle he Complains of great Errors and Disorders among them, 
Cap. 11.  and an Abuse of the very Sacrament of the Lords Supper: and so to the Church of the Galatians, and yet he tartly calls them foolish Galatians, and tells them they were bewitched into this Disobedience against the Truth, and that he was afraid he had bestowed upon them Labour in Vain; for that they were relapsing to Jadaism, and to the observing of Days and Years according to the Mosaic Law.  
THIS has been a Constant Quarrel amongst Christians, this bred those Mortal Divisions betwixt the Eastern and the Western Churches, which has almost entirely ruined one of them, and not advantaged the other as to Truth; for whilst both pretended to be the only true Church of Christ, by that exclusive Arrogance, they were both so far False; and this Unlawful claim was the Mother of the Doctrine of Infallibility in the Catholic Church, which if it be understood of any particular company of Men, and not of the whole Body of the Faithful, which are in all Churches, have been, or shall be guided by the Spirit of God into all truth, must be False; for whoever is infallible, must be without Sin, which none can be in this imperfect State. For if we say we have no Sin, we deceive ourselves, and the Truth is not in us; and the Maxim is undoubtedly true, Quod predicatur de singulis universalium, predicatur etiam de universalibus singularium; If all men are Sinners, they are fallible, & if every man is a Sinner, then are all men, here in this Mortal State. So that if men would with Justice and Modesty allow degrees of Truth, and that every Church possessed some, so long as they retain the foundation of one only true God and Jesus Christ, whom he has sent, whom to know is Life eternal; if they would strive more for Peace and Purity than for this Supremacy, and impossibility of being the only true Church, they would certainly have more Truth, because more Charity, Peace & Unity.  
THERE were Seven Churches in Asia, (though now nothing but the Names, and those scarce Legible in their Ruins) to which our blessed Lord commands St. John to write. 
Rev. 1, 2, 3 Chapters.  What thou seest write, in a Book, and send it to the seven Churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Every Church was a Golden Candlestick, and every one had a Star, which was the Angel Guardian, or Governor of the Church, and which Christ held in his right hand. These Candlesticks were all of Gold, but some more refined and purer Metal than others; the Stars were all bright and shining, but some more dim and obscure than others: for one star exceeded another star in glory, 
1 Cor. 15.41, 42.  even in the Firmament of the Church, as well as in Heaven. And doubtless if that place be true, shall hereafter, for so is the Resurrection of the Dead. From this Instance of the Seven Churches, these Deductions seem evidently to follow.  
FIRST, That several Nations are several Distinct, Coordinate (not subordinate) Churches: for so the Son of God calls these Seven, which yet were comprised in the lesser Asia, and People of one Language, though of distinct and separate Polities, which seems to be that which differences Nations, and not Languages.  
SECONDLY, That distinct, and several Coordinate Churches, may all be true Churches, and United in the Common Bond of the same Faith, and Charity, who yet may not be of equal Purity: two only are here commended for their Purity, viz. Smyrna, and Philadelphia; the other are condemned; Ephesus, for having forsaken her first Love, her Zeal and Devotion: Pergamos, for the Doctrine of Balaam, and for suffering the odious Sect of the Nicolaitans: Thyatira, for suffering Jezebel, a woman to teach, contrary to the Express Command of God, and therefore to seduce the People, by eating things offered to Idols: Sardis, for having a name to live, but being dead: Loadicea, for being lukewarm neither hot nor cold, a Church of Latitudinarians: all these are threatened and reproved, but not rejected from the name and being of Churches.  
THIRDLY, That the holy Catholic Church is composed of several distinct National Churches; for we must not think the Son of God could be guilty of an impropriety of Speech; he distinguishes them by the places where they were planted, and by their degrees of Purity, as so many several Churches, without giving them any precedency on pre-eminence one over another: he does not direct the Angels of the several Churches, to Rome, or Alexandria, or Jerusalem, or Antioch (though all then famous Churches) for redress of their Errors; he does not send them to St. Peter, or his Successors, the Catholic, Apostolic, Roman Church, as the Pillar and Ground of Truth; not a word of the Sancta sedes Apostolica, Petri Cathedra, Ecclesia Principalis, nothing of the Romanorum Fides, ad quos perfidia habere non potest accessum, which place of St. Cyprian the Romanists boast so much of, whilst they endeavour to appropriate the word Catholic only to their Church; which is as good sense as that any one man is humane Nature. But for the redress of their Errors, amendment of their Lives, and reformation of their false Doctrines, he gives them all this short Direction; He that hath an Ear, let him hear what the Spirit saith unto the Churches; and that to every one of them distinctly; so that what the Spirit of God speaks to the Churches, was to be the Rule of Faith, Life, and Doctrine: and what was it which the Spirit spoke unto the Churches? was ever any Tradition said to be spoken by the Holy Spirit? No certainly, nothing was ever spoken by the Spirit to the Churches, but the Books of the Holy Canon, which all Ages have consented to, without the least Addition or Diminution (as the late Bishop of Durham, Dr. Cousins, has made appear more distinctly) till such time as the Absolutissima Syndus Tridentina, as they call the Trent Session, for some passages which seem favourable to Purgatory, and Prayers for the Dead, was pleased to adopt these into the Holy Canon; though nothing is more evident than that till than they were Esteemed only Humane Writings, and Apocryphal: however hereby they have given a Specimen of the Power they pretend over our Faith; for by the same Authority they may impose Aesop's Fables, and the Koran, as matters of Faith. Neither did the ancient Churches, when Heresies sprung up, resort to Rome for infallible Determinations, but to Ecumenical and General Counsels, not Esteeming their Determinations valid neither, unless agreeable to the Holy Scripture, which was always accounted the Norma, or Rule by which they were to be guided: and at which Counsels the Pope did assist, not as the Head, but as a Principal Member; and the respect he had given him was as Patriarch of the Imperial City, and the Western Churches, and not as Monarch of the whole Catholic Church; and even some later Counsels, as that of Basil, have undertaken to reform Errors and Abuses, and to depose the Pope, being found guilty of them.  
LASTLY, It may from hence be concluded, That Christ himself is the only head of the Catholic Church, which is composed of several distinct Churches, who are all Members of that Mystical Body: he walks among the Candlesticks, he holds the Stars in his right hand; The Angel of every distinct National Church is to be the mover of the Orb, to guide it by the Light of Divine Truth spoken by the Spirit of the Churches; the Temporal Power may be Supreme Head of the Church, as they are a Society of Christian Men; but neither the one nor the other, can justly pretend a Power over the Angel of another Church, or the Dominions of another Prince; for that is the Prerogative of the Son of God, who Unites them in his Right hand, and who alone can challenge the Title of that Name of King of Kings, and Lord of Lords.  
NOR will this Independency of Churches one upon another, which is only in point of Jurisdiction and Limits, which was anciently practised and commanded by the Decrees of Counsels, give the least disturbance to their Charity and Union; so long as they maintain the same Universal Doctrine of Faith as to the substance, and all acknowledge one Catholic Church, and themselves Members of it. Nay, it is observable that this encroachment of the greater Churches upon the less, and endeavouring to aggrandise themselves, by imposing upon all other Churches a Sovereignty and Dominion never intended for Christian Religion, and striving by force to oblige them to use their Rites and Ceremonies in indifferent Circumstantials; and not only so, but to receive all their Opinions as matters of Faith, were the first occasion of the most remarkable Schisms and Divisions, and the loss of Peace and Unity; and still continue so to this very day. Whereas, did they all resolve to content themselves with their own Precincts, and not endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and act out of their own Provinces, but would permit others to make use of such indifferent Rites as the Governors of the several Churches judge necessary and expedient in their respective Charges; and if any Controversies should arise in Point of Doctrine, resolve amicably to compose them, by hearing what the Spirit saith to the Churches, and how the Universal Church has already determined in the same or like Affairs, according to the Rule of Scripture; would they study more to propagate Peace and Unity, than Dominion and Sovereignty, to increase Piety and Purity of Life, more than outward agreement of Rites and Ceremonies, the ancient Happiness of the Church in her first and Unambitious Age, (when the Office of Government was the surest way to Martyrdom) would in a great measure be restored to the Members of the Catholic Church; and there would be that Unity which is by God Commanded, and by all good Christians not only to be desired, but promoted to the uttermost of their Power.  
Were it possible that this true and ancient Temper, Modesty and Moderation of Primitive Christianity, might obtain in the World, the Names of distinction, with the occasions of them would be taken away; one would not be of Paul, another of Apollo's, another of Cephas, one a Romanist, another a Calvinist, Lutheran, Huguenot, or a Zuinglian, but all would be of Christ; but alas! what hope? so long as the Church of Rome will be Universal, and will exclude all those who Refuse the tyranique Yoke of both her Declared, and Implicit Faith; and to be subject to her absolute Dominion; not only from the Name of Churches, and being Parts of the Church Universal, but from the Communion of Saints, from all hopes of the Resurrection of the just, nay, even from her Purgatory too, (which is very severe, if there be such a place as admits of Hope for Sinners after Death) and in a word, from all possibility of the Life everlasting.  
How disterent is this from the ancient Charity and Doctrine of St. Peter and St. Paul, whom they believe the Founders of their Church, for they encourage us to hope we may receive the Benefit of the Common Salvation; 
Act. 10.35.  for God is no respecter of Persons, but in every Nation he that feareth him and worketh Righteousness, is accepted of him: for with him there are no Distinctions, neither Greek, nor Jew, 
Col. 3.11. to v. 16.  Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free, but all are Christ's, who have put on as the Elect of God, holy, and beloved, bowels of Mercy, kindness, humbleness of Mind, meekness, long-suffering, forbearance one of another, and forgiveness one towards another, if there be differences, as Christ also forgave us, and above all things they who have put on Charity, which is the bond of Perfection, and whose Hearts are ruled by the Peace of God.  
But in regard that this is to be despaired of, and may well seem foreign to the Design of these Papers, let us come to consider what Influence this aught to have upon us as to Unity amongst ourselves, which (without Excluding our Neighbours from our Charity, though they do us from theirs, and Heaven) is the principal Intention of this Discourse.   

CHAP. VI  
HAVING shown that the Peace and Unity of the Catholic Church Militant upon Earth depends in a great Measure upon this Justice, in preserving the Common Faith of Christ as the bond of Union, not only among ourselves, but with that part of the Church which is now Triumphant in Heaven, and in order thereunto, in allowing every distinct and National Church their particular Bounds and Jurisdiction free from Encroachments and Invasion, permitting them a freedom of Using such Rites and Customs in the Celebration of Divine Worship, as the Governors of each respective Church shall judge to be nearest the Rule of Scripture, the Constant Usage and Determination of the Catholic Church in the best Ages, and of the best Men in all; most conducive to the Great End of all Religion, by promoting the Happiness of Mankind both here and hereafter: before we proceed any further, it will be requisite to answer what may and will be certainly objected by all Dissenters.  
FOR, if an Independency of Churches of Distinct Nations and Polities, so long as they agree in matters of Faith, may be permitted a distinct Jurisdiction, different Rites and manner of Worship, to the increase of Charity, Peace, and Unity, why may not the same be likewise practised by several Churches in the same Nation?  
To which I answer, That as Unity in point of Faith is the Bond of Union in the Universal Church, so Obedience to the Supreme Government of any Nation, is that which Unites them into one Polity, and distinguishes them from all other People who do not own that Subjection and Obedience: And this Union of Obedience is also that which preserves and maintains them, as well as Constitutes them a distinct Political Body from all other Nations. Herein lies their Strength, herein their Security, their Safety and Happiness. For as I may be Lawfully permitted to disobey the King of Spain, or France; nay, and aught to do it in many Cases for the Interest of my Nation, but cannot disobey my Natural Prince, but to the prejudice of my Country and my own, because I own them no Obedience in point of Jurisdiction, as I do my own King. So I may for the same Reason refuse the Jurisdiction of a Foreign Church, but cannot of my own, which has a lawful Power over me, and to which I own Obedience, because I am a Member of her Polity. For every person, and all Persons who live in the World, must own a Subjection to the Government where they live, and because that affords them Protection, therefore they are to pay their Obedience, both as a Duty of Gratitude, the Foundation of Society, and the Interest they have to maintain that Government and Power which does protect; secure, and defend their Lives, Liberties, and Estates; and in effect, all the Happiness of Humane Life.  
Now since the Light of Nature, Reason, and Interest does oblige all men to own this as a necessary Truth, and those who have opposed it, have ever been esteemed the common Enemies of all Mankind, Traitors not only to the Government they have opposed, but to the Foundation and Principles of all Society, and to the happiness of Mankind in general: Therefore it is absolutely necessary in any distinct Society of Men, that the Circumstances of Religion (for the Substance of Faith is not in the power of any Mortal man to Alter or Establish) should be adapted to the attainment of this Common Design of all Government both Civil and Religious, the Happiness of the Society. But this is impossible to be effected where there are many distinct Churches in the same Society? For either the Supreme Authority has Power over them all, or over none at all; if none at all, the Society is ruined, and he is no longer King, nor they own themselves his Subjects, who deny his Authority; and that they own him obedience if he has Power over them, it must be in Circumstantials of Government, Order, and the manner of Divine Worship. Now either he can command them to perform these all one way, and then they are no longer distinct Churches, but the same; or he cannot lawfully command them, nor are they bound to Obey; and so he is no longer their King, nor they his Subjects, than he obliges them by parting with his Sovereignty, and they please (upon that Condition that he permits them to do what they please) to afford him their Subjection. So that in effect, distinct Churches, and Independent upon the Sovereign in the same Nation, which is one entire Body Politic, are so many Spiritual Electors of Germany, who own an Emperor in Name, but are absolute in Reality, and Sovereigns within their own Territories and Dominions.  
BESIDES, there is so near a Connection between all Temporal and Religious Laws, the Laws of Men having their Foundation and Stability from the Original Laws of God; and being only Lawful so far as they are agreeable to them, that it is impossible for the most Nice Curiosity to distinguish the Limits of these two Powers, the Temporal and the Spiritual. Now if we suppose several distinct Independent Churches in one Nation, we must suppose them to have distinct Forms of Government, and it will be impossible for the Prince to make any Temporal Law, which some of them may not pretend is against their Jurisdiction; Let it be to raise Men or Money for the common Defence of all by War, it may be an easy Scruple whether the War be Lawful? whether that be his Intention? whether it be for the Common Benefit; and according as these distinct Churches judge it Lawful or Religious, Safe or Dangerous, so shall he receive their assistance; So far and no farther goes their Obedience; A too visible Effect, of which, it is to be seared we have at present, when these Churches and their Jurisdiction is not by Law permitted; and what might we expect, if this Power which they challenge were either Tolerated, or by Law Established? So that if Obedience be a necessary Duty, both Civil and Religious, in order to the Happiness of any Society or Nation, one Church owning that Subjection and Obedience in point of Government (not of Faith) is necessarily to be Established in that Society and Nation. But I shall discourse more fully upon this Particular hereafter, and therefore refer the Reader thither; only I desire it may be taken notice of, that the Design and Quarrel of all Dissenting Parties, however they may pretend only purely Spirituals, Conscience, and Religion, yet ends in the pretence to Sovereignty and Dominion; and though it talks only of the Altar, yet is levelled at the Throne; and that therefore the Church of England, which makes not the least pretensions to the prejudice of the Princes Right, but by her Doctrine and her Practices teaches Humility, Obedience, and Submission to the Prince, renders her true Sons the best of Subjects, as well as the best of Christians; and that nothing but Unity in Government can teach men rightly to Honour the King, as Unity in Faith teaches them truly to fear God, and be true Members of the Holy Catholic Church.  
BUT secondly, It will be Objected, That by this Position of the Necessity of Unity in Government, and Uniformity of Worship, in Rites and Ceremonies, in a National Church, Men will be obliged to submit to those things which are against their Consciences.  
FOR answer to this at large, I refer them to a small Treatise Entitled The true Liberty and Dominion of Conscience, where they may see how they impose upon themselves and others, by obtruding upon them Private Opinion or persuasion for Conscience; for unless they be certain by Divine Revelation of clear Scripture, or consequence of Scripture which will not admit of a Doubt, that the things imposed are Unlawful; Conscience is not concerned in them, and it is only their Opinion, which ought to submit to Public Peace, and Government, which are clear and evident Commands of God. If the things commanded are Unlawful, show us the Prohibition: If they be not Unlawful, they may be imposed; for any man may by Authority be lawfully commanded to do what is Lawful, for the obtaining Peace and Happiness to himself and all others of the same Society; Nay he is bound in Conscience to do it.  
BUT for a further satisfaction, and a short Answer, I desire it may be considered, that every submission to the Judgement and practice of another who is of a different Opinion, is not an Error, if the thing be indifferent about which we disagree; and that I may without offending my Conscience, do what I am commanded, though in my private Judgement I do not approve of it, if by doing of it I promote Peace, and show my Obedience: For where the Question is, whether by not doing this, I shall obey my own Judgement, which doubts whether I may do it Lawfully; or disobey that Power which commands me to do it, which I cannot deny but has a Lawful power to command me? The Resolution is easy; for I am not by my obedience to a private doubt, to break a known Command of God, who commands Obedience to my Superiors in all things which are not contrary to his commands; and whether we should obey God or Man, ourselves or the Magistrates and Rulers of of the Church, is no such hard Question as some people have made it.  
BESIDES, Though wilful Errors in Faith are Damnable, yet Errors in Circumstances neither are nor can be so, unless we make them so ourselves by Disobedience to God, in refusing for Peace and Unity to submit to our Superiors, which is Damnable. Nor indeed can any of the several Rites and Ceremonies of Religion be properly called Errors, though they be different, nay contrary one to another: For where there is no positive Command of God to Determine us, either part is lawful or unlawful, only according as it is commanded or forbidden by those who are in Authority; and if it be not determined by them, then as we in our own Judgement shall be persuaded, that is conducive to God's Glory and the Happiness of Mankind. For whether I should pray in a Surplice, or in a Cloak, is not a point of Salvation; for I may do it with either, or neither, and yet go to Heaven; but Disobedience to my Lawful Superiors, should they command me to pray to God in Public, in either of them, is an Error in Faith; for who ever is guilty of that Disobedience, must either believe that God is not the Author of that Command, or that it is not true, which is Infidelity and Error. Now let any person of Sobriety Judge whether such a Conscience is a good Conscience, and void of offence to God and Men, which will strain at the Gnat of an indifferent Ceremony, and swallow the Camel of Disobedience? And whether all good Christians ought not to join with the National Church in such Ceremonies and manners of Worship, as admitting them to be as bad as any Ceremonies can be, which are not Damnable, rather than by endeavouring to avoid them, and refusing to use them, to run the certain Hazzard of ruining the Peace of the Church and Nation, and certain Damnation, by their Disobedience to the Command of God?  
I desire to make this as clear as I can; and therefore we will Instance in the sign of the Cross after Baptism; This Ceremony is by many so much abhorred, that they will rather not have their Children received into the Covenant of Grace by Baptism, or (which is the same thing) have the Sacrament from those who, having no lawful Ordination, have therefore no Commission to go and Baptise all Nations: Now, supposing the sign of the Cross after Baptism a superfluous or superstitious Ceremony (which yet will never be proved as by the Church explained in the Office of Baptism, and the 30 Canon) yet still the Use of it could not be injurious to Salvation, or Damnable, because it is no where in Scripture forbidden; nor ever asserted to be Essential to the Sacrament; Nor condemned by either Counsels, or the Practice of the Church in any Age, but frequently used by the Primitive Christians, both upon that and many other Occasions: what a man may do without fear of Damnation, he may do safely; nor is he to be judge of the Expedience or edifyingness of the Ceremony; for who made any private man a Judge over others? that very capacity Excludes him from that Power. But for any person to refuse to have his Child Baptised, because of this Ceremony, or to refuse to obey his Superiors, is to make himself a Judge over them, and a damnable Sin: Washing with Water in the Name of the Father, the Son, and the holy Ghost, is the Essence of the Sacrament, but there are some Prayers to be made; 
1 Tim. 〈◊〉  For every Creature of God is sanctified by the Word of God and Prayer, some Gestures, some Postures to be used in such a weighty Solemnity, some Praises due for so great a Benefit: and these being no where directed what they shall be, are left to the Care and Wisdom of the Governors of the Church, who to avoid Confusion, and to Establish Unity by Uniformity, to preserve the Decency of so Sacred a Duty, prescribe this Form of words, these Gestures and Rites, and this sign as of great signification, that as St. Paul says, We should Glory in the Cross of Christ, and receive that as a Badge or Cognizance of our Christian Profession.  
THE same Answer will serve for all the Ceremonies which are made use of, or commanded by the Church of England. Nor shall we need to fear lest by this Power of the Church, the Ceremonies should swell to such a bulk as to be burdensome by being too numerous; since the Governors themselves are not without a Rule in this particular, which is the Determination of the first General Council at Jerusalem: 
Acts 15.28.  For it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things: one of those necessary things was before indifferent, viz. to abstain from things strangled; and St. Paul seems to make even the other, about the things offered to Idols, the same; which now were made by the Council necessary.  
BUT supposing that there were a real Clog of Ceremonies (which none can justly complain of amongst us) yet would any man lose the substance for fear of the shadow, refuse to Eat good and wholesome Diet, because the Dish was Silver, and too much Garnished; and by Schism and Disobedience run the hazard of his own Soul, and all those seduced by him, merely to avoid the doing of those things, which if he does them cannot in the least prejudice his Salvation? for these are only the Conditions of our maintaining Peace, Unity, and Charity, but not the Conditions upon which our Salvation depends; because God has no where said, he that does these things shall be damned, and he that abstains from them shall be saved; but he has said, we must hear the Church, and if she Commands this, for Peace sake, we must Obey, lest we be justly esteemed as Publicans and Heathens.  
BESIDES, they who Command must answer to God for themselves, and they who are to Obey shall not answer for the Errors of their Superiors; but no man can answer to God for his disobedience against them in these Commands, not only because they are not Judges whether they ought to do or not to do what they are Commanded, but because there can then be no such thing as Obedience, if every man may be his own Judge; for what one man may do out of pure doubt or scruple of Mind, thousands will pretend to do; and it being impossible to discover the Tender Conscience from the Obstinate and Designing, all Duty to our Superiors in the Church will be Evaded with pretence of Doubting; or else consist in obeying only so far as we like the Commands; which is for fear of Popery to make every Man his own Pope, to dispense with the Laws of God and Man, just as they suit his Interest and his Inclination: to make the Scriptures a Nose of Wax, and the King and Church mere Heads of Wood; and since the reason of Obedience is, because we think it truth which is Commanded, and that they who Command are better able to Judge for us than we ourselves, as being by God appointed over us for that Design, should they be mistaken in what they Command, yet the Judge of all the Earth, who cannot do wrong, would be so far from punishing, that he would reward such Obedience, because done according to his Command. Nor shall the other for Commanding, because they did it with a good Design, provided when it does appear to them to be of ill consequence, they cease to impose it any longer; which is the true reason why many things in the service of God have been altered and abolished upon several Occasions.  
THIRDLY, It will be objected, That by this Rule, all the Gallicane, German, and other Protestant Churches, who live under a Government which owns and Commands the Romish Discipline and Church, will hereby be made Schismatics to those several National Churches, of which they are Members; and that hereby a necessity is laid upon us to return to the Obedience of the Church of Rome; for if those Churches may descent from their National Churches, and yet hold the true Faith, why may not we; why should their Disobedience be Lawful, and ours Damnable?  
To this I answer First, That the Difference between those Churches, and the National Church in which they are, does not consist in Matters of Circumstance or Ceremony but in Matters of Faith; and though I will neither undertake the Defence of those Churches either in Doctrine or Discipline; yet, I suppose, they separate from the Roman Communion upon the account of the Impositions of that Church in Points of Faith, such as are the Pope's Supremacy (never owned in France even by the Catholics) the Doctrines of Infallibility, the real Presence by Transubstantiation, Merit of Works, and Supererogation, Invocation of Saints, Purgatory, Adoration of Images, etc. and the Roman Church who imposes these as Articles of Faith, is herself Schismatical (if not Heretical) from the Catholic Apolique Church of all Ages; and therefore to departed from her where she departs from Truth, is no more Heresy or Schism, than it would be to departed from the Law of Moses, or the Jewish Communion in Circumcision, etc. or of Mahomet, if those were imposed as Matters of Faith by that or any other Church: for the Apostles Rule holds good to the End of the World for all Christians in Matters of Faith and Manners, Be ye followers of me as I am of Christ. 
1 Cor. 11.1.  And would the Romish Church Impose no more upon Christians as necessary to Salvation, than is contained in those three famous Creeds of the Apostles, Nice, and St. Athanasius, and what is clearly contained in Scripture, which have ever been the Standards of the Catholic Faith, I think every good Christian, over whom they may challenge a Lawful Jurisdiction, aught to join with them in Communion of Government; and even those over whom they can rightly challenge none, ought yet to agree with them in the Communion of Faith; Nay, should they command many Ceremonies in the Service of God, more than they do, yet those who live in the Jurisdiction of that Church, aught to submit to them for the maintaining of Unity, Peace, and Charity: and I doubt not but the Foreign Protestants (at least in Charity I hope so) if there were no other matters of Difference between them, would easily be persuaded to submit to all the Points of Government, Ceremony, and much more. I remember what a Famous French Minister said to this Purpose, when he was told that some of the English Nonconformists refused Communion with the Church of England, because they were Enjoined to wear the Surplice, and other Vestments; I wish, says he, that the King of France would command me to perform my Function in a Fool's Coat: so little did he think the outside and dress of Religion to be of the Essence of it, and so necessary did he judge Obedience, as well as true Faith, to the Peace, Unity and Happiness of the Church.  
BUT Secondly, Many of those Protestants have Licence and Toleration given them, to Celebrate the Worship and Service of God according to their own Way, and by that Dispensation, they are free from the guilt of Disobedience to the Civil Magistrate; and for the Obedience they own to the Church of Rome, I presume they are willing to give it with all their hearts, if Rome Exacted no more in matters of Faith than God Almighty requires as necessary to Salvation.  
BUT the Case is clearly different betwixt our Dissenters, and the Foreign Protestants; for our Differences are, or at least are pretended to be, about matters of Polity, and the Manner of performance of the Offices of Religion: and let the Nonconformists prove us but Guilty of destroying one Article of Faith, or imposing any thing to be believed or done contrary to the Scriptures, and let them descent from us in God's Name; and till they can do that, their Separation will be a horrid Schism, and their Nonconformity a manifest Disobedience to the Laws of God and Men. And should the Foreign Churches refuse the Communion of the Church of Rome, and disobey the Princes whose Subjects they are, commanding them, if there were no greater Differences than Matters of Ceremony and Circumstance, I doubt not but their Separation and Disobedience would deserve the same Character.  
BUT supposing the Supreme Power of those Countries should absolutely prohibit the Protestants the exercise of their Religion, I think they ought to obey, and fall to the Old Arms of the Primitive Christians, Prayers and Tears, and not to the new Methods, of menaces, making Parties, and endeavouring by force of Arms to obtain that from Authority by Violence and Compulsion, which they cannot by Persuasion: A Practice shameful to the Protestant Cause, and for any thing I can see, if they Judge of all by the Example of our Dissenters, more likely to persuade all Princes to Extirpate them out of their Dominions for Seditious Schismatics, and Dangerous Rebels, than to Tolerate them as Innocent and Religious Christians.  
THIS was the Custom of the Ancient Christians, who Conquered more by the Cross, than the Persecutors by all their Cruelty; who overcame by Suffering, and not by Rebelling. A remarkable Instance of which. we have in the Army of Julian the Apostate, who were obedient to him as their Temporal Sovereign so long as he lived; but after he had jested out his impious Soul with a Vicistî Galilaee, and that Jovinianus was chosen Emperor, which he refused as being a Christian, and thinking the whole Army Pagans, they all cried out, Et nos sumus Christiani, We are all of us also Christians. Here were men in Arms, a Powerful Number of Veterane and Victorious Legions; and yet had they not so much as a Rebellious thought of Establishing Religion by force or violence.   

CHAP. VII.  
BY what has been said, it appears that the Foundation of all Charity among Christians, is built upon Unity in Faith, which is the necessary bond of the Catholic Church, which is the Company of all faithful People which are, have been, or shall be in all Ages and Places of the World; and that Unity in Government as well as Faith, is the Bond of Peace; and Obedience a Duty therefore which all men own to their Lawful Superiors, as the Necessary Ligature of a National Church; which being a Political Society of Religious Men, does therefore require a Political Government in Religious as well as Civil affairs.  
THE not well considering of this Difference between a National and the Catholic Church, seems to be the chief Ground of the Quarrels among Christians: for the Catholic Church being the Spiritual Body of Christ, is United in itself and to him by the Spiritual Bond of the Catholic Faith; which Faith may be kept Whole and Undefiled, though there be great Differences in External Rites and Ceremonies. For all Ceremonies are not fit for all Places; as for Example, Submerging of the person Baptised may do very well in the warm Climates, but would be very hazardous in the more Northern Regions of Muscovy, Rushia, etc. Thus we see it was adjudged in that Great Controversy about the Celebration of Easter, between the Eastern and the Western Churches: For when Anicetus Bishop of Rome, and Polycarp Bishop of Smyrna, differed in their Opinion about it, they came to this amicable Determination, that each Church should celebrate it according to their own Custom, for which they gave this Reason, Quia non oportet propter Caeremoniarum dissonantiam, rumpere Fidei Consonantiam, & Ecclesiae Concordiam: The Peace and Concord of the Church in the Harmony of Faith, ought not to be broken for a disagreement in matters of Ceremony; And because this Difference made a great Noise in the Church for many years, ●●d in regard it Confirms my Position of Unity of Faith, being the Bond of the Catholic Church, and Unity of Government as well as Faith, that of a National Church, I will relate the History of it in short as it is Recorded by Eusebius in his Ecclesiastical History. 
Euseb. lib. 5. c. 24, 25, 26.   
Polycrates Bishop of Ephesus, and a great many of the Asian Bishops, alleging the Practice and ancient Custom of St. John, the beloved Disciple of our Lord, who was himself Bishop of Ephesus, Polycarp, and several others observed Easter upon any day of the Week according to the Custom of the Jews. The Christians of the Western Church observed it, as we do, upon the Sunday, being the day of his Resurrection. Upon this, Victor Bishop of Rome, pronounces them Excommunicate and separates from their Communion; Irenoeus Bishop in Lions, shows Victor his Error, and that for Ceremonies and Circumstances the Unity of the Church ought not to be broken; which he manifests by the Diversity of several Churches, in observing the time of Fasting before Easter, some only one day, some two, some more, to forty, and yet for all this, says that Excellent Father, they were at Unity one with another, and as yet retain it; for this Variety of Fasting commendeth the Unity of Faith; and thereupon writing to Victor, he acquaints him, that Anicetus, Pius, Hyginus, Telesephorus, and Xystus his Predecessors, though not observing the same Custom with the Bishops of Asia, yet nevertheless were at Unity with them, and sent the Eucharist unto the Brethren of other Churches, that observed a Contrary Custom; showing him also how Polycarpus did not endeavour to alter the Judgement of Anicetus, but told him that he ought to observe the ancient Custom of his Predecessors: Upon which, for the reason , they friendly received the Holy Eucharist together, the Symbol of their Unity in Faith, and parted from each other in Peace; and all such, adds he, as held contrary Customs and Observations throughout the Universal Church, held fast the Bond of Love and Unity; no Church endeavouring to impose upon the Liberty of others in point of Circumstances, so long as they all held the Catholic Faith as the only necessary bond of Union in the Catholic Church, and Unity of Government as the Bond of Union in the several Distinct and National Churches, whereof the Universal is composed, and which therefore it appears, had Originally a Jurisdiction among themselves, over which neither Rome nor any other had a Power.  
So that is clear, that several National Churches may lawfully differ in External Rites of Government from the Catholic, without the danger of Schism; But now in a National Church there is a necessity of Unity and Obedience to the Determinations of those who are the Lawful Governors of it; and all Disobedience there is a Schism, in regard the Peace of that Church, the Order, and Charity of it, without this must be destroyed; and therefore there is a Necessity of this Unity in point of Government in any National Church.  
Now every Distinct Nation, as before was said, being a separate Society of men Distinguished from the rest of the World, by a different Government, and their Obedience to it, as well as by their Place of Habitation; there is a Necessity that Religion should conduce all it can to the preservation of that Political Frame, upon which the Wellbeing and Happiness of the Society depends; For the Civil and Religious concerns are so mutually interwoven, that no man can be a Good Citizen who is an ill Christian, or an ill Christian who is Bonus Civis, a good Publiquewealths-man; and these do mutually support one another; true Religion Improving this Interest of all Men, by making the Civil part of the Polity, a Duty of Religion among Christians, whereas among Heathen, it was only a duty of Interest and Policy: For even in this sense we may truly say as our Saviour of himself, 
Matt. 5.17.  that Christian Religion came not to destroy the Law, but to fulfil it; to conform Humane Laws to the Rule of Divine Equity, Truth, and Justice; and for this reason our Lord himself gave that Universal Precept to Render to Caesar his Due; which also he confirmed by his Practice, paying him Tribute even with a Miracle.  
NOR do we ever find the Primitive Spirit of Christianity opposing any humane Laws or Power, unless they were such as directly struck at the Root of Faith and a holy Life; such as were the severe Edicts of the Persecuting Emperors, to compel them to renounce and Blaspheme Christ; to adore the Pagan Gods; or to offer Incense to the Statues of the Emperors. Nay, when they were treated with more than inhumanity, they never had recourse to Violence, or attempted to justle the Temporal Power out of the Throne, or force it to a compliance with their Wills, but suffered patiently, even when (as Tertullian Apologises for them) they were grown so numerous, that if they should by a Common consent have deserted the Empire, they would have left Desolation behind them.  
THIS being therefore granted, That our Obedience to the Laws of the Polity or Nation wherein we live, (so long as they command nothing contrary to the Divine Law) is a part of our Christian Religion, (as may be easily made appear from Reason, Scripture, and the Practice of the best and purest Ages of Primitive Christianity) even in such Constitutions as concern the Government of the Church, as well as the Temporal Affairs of State, which was done with great happiness to both, in the Reigns of Constantine the Great, and many other Christian Emperors; I will therefore proceed upon this Position, to show that, in Order to the happy Condition both of Civil and Religious Affairs, there is an absolute Necessity of Unity and Uniformity of Government Ecclesiastical in a National Church.  
THIS Necessity is grounded both in the Prudence of the Lawful Policy, and Religious Wisdom. I will begin with the Religious Necessity.  
WE must therefore consider the Essence, the Nature, the Design, and the Intention of the Gospel, in that part of it which differences it from all other Religions, both Pagan, Jewish, and Mahometan, for the Intention of that must be our Great Design, if we will be true Followers of Christ, and not in Words profess we own him, but in Actions deny him, and his Royal Priesthood over us.  
NOW the very Essence of Christian Religion consists in Love, or Charity; this is the New Commandment, and the fulfilling of the Old: and herein it is that Christianity differs from and Excels all other Religions. The Heathens knew no more of this than their Interest obliged them to; and therefore all those of Different Nations, Manners, or Religions, were esteemed Barbarians and Enemies; and accordingly treated: and had not God Almighty permitted the Regiment of the World to be Absolute and Tyrannical, this want of Charity one to another, would certainly have thrown them into perpetual Civil Wars and Confusion amongst themselves, there being then no Rein upon Ambitious Spirits, but Fear of the Arbitrary Power, and Will of their Princes, which was the Supreme Law by which they Ruled their Subjects. And even the Law of Moses (according to the corrupt gloss of the Scribes and Pharisees) said, Thou shalt love thy Neighbour and hate thine Enemy; 
Matt. 5.43.  and according to the letter of it, Exacted Life for Life, Eye for Eye, Tooth for Tooth. But when the Eternal Son of the Blessed came into the World, both to Redeem it and Renew it; to Exalt men who were sunk into a Degeneracy below the Beasts that Perish; and to make them partakers of the Divine Nature, he teaches another Doctrine very harsh to Flesh and Blood, but such as would in reality make them resemble God their Heavenly Father. He teaches them to Love their Enemies, to Bless them that Curse us, to do good to them that hate us, to Pray for them that despitefully Use us, and Persecute us; by which Methods we shall come to be the true Children of the true God, whose Glorious Sun riseth upon the Evil and the Good, 
Matt. 5.44, 45.  and whose fruitful Showers fall upon the Just and the . This Love he makes the Foundation of Religion which he was to introduce into the World, proceeding from the infinite Love of God to Mankind, & from the God of Love; and therefore he tells us that the whole Law is comprised in these two Commandments, 
Matt. 22.37, 38, 39, 40.  to Love God and our Neighbour. And therefore he does so often repeat that which he calls the New Commandment; 
Joh. 13.34, 35.  A new Commandment I give unto you, That ye Love one another, as I have Loved you; that ye also Love one another; by this shall all men know that you are my Disciples, if ye have Love one for another. And what he taught he also confirmed by his Example, In that he died for us when we were Enemies.  
NOW the Command being Universal, to all those who are the Disciples of Christ; they who hate another, because they differ or descent from them in some things, which Christ having left indifferent, has therefore left to the Wisdom of those with whom he entrusted the Government of the Church, to determine as they shall Judge most conducive to this great Design of Charity, cannot be the true Disciples of Christ; 
1 Joh. 4.40.  for, If any man say, I love God, and hate his Brother, he is a Lyar. And therefore the holy Apostles, and particularly the beloved Disciple St. John, lays such weight upon this Duty, and so frequently commands it, that his three Epistles are scarce any thing else but a repetition of that Command, and the reasons for it: which brings into mind what I have somewhere read of that Apostle, that in his extreme old age residing at Ephesus, and governing the Churches of the lesser Asia; when he was not able to perform the Offices of the Church, yet he would be carried in his chair to the Assembly of Christians, where he would several times repeat this Sentence; My little Children love one another: and being demanded the reason of this short, but Excellent Sermon, he made answer to this Effect, because, It did comprise the sum of all Religion, and that Charity would cover a multitude of other faults. And therefore St. Paul doubts not to give it the pre-eminence above the two other principal Graces. 
1 Cor. 13.13.  Now (says he) abideth Faith, Hope, and Charity, but the greatest of these is Charity. For when Hope shall be completed by possession, and Faith changed into Fruition, then shall Charity be most triumphant, as being the Life of Heaven, and the pleasing employment of a glorious Eternity. And certainly it is this love unseigned both towards God and towards our Brethren, that is so of the Essence of Religion, that without both these, it is but a mere Impostor: for no person can truly fear God, who does not smcerely love him; and no man loves God sincerely, who does not love his Brother also: 
1 Tim. 5.1.  For the End of the Commandment is Charity, out of a pure heart, and of a good Conscience, and Faith Unfeigned.  
NOW taking this for a Foundation, which no good Christian can deny, I proceed to show that it is absolutely impossible to maintain this Charity without Unity both of Faith and Government in a National Church; and to make it evident, I should need no stronger Argument than what the holy Apostle St. Paul subjoins in the words following those of his last repeated: From which (says he) some having swerved, have turned aside to vain Jangling. Here is the source of all the Church's Miseries; this vain jangling has ever been the occasion of all those Dissensions and Divisions, those mischievous Quarrels which have not confined themselves to Words, but have proceeded to the Outrages of Blows and Blood; it is want of Charity, and that pure heart and good Conscience which commands Peace, and forbids all Disorder and Disobedience, which are destructive of it in the Church of God.  
BUT to make this apparent, so as that no Evasion may be found, let us consider that Unity of Faith is not sufficient to maintain Charity in a National Church, unless there be also Unity in point of Government; for where men Live together embodied in one political Society, and are therefore daily conversant together, it is impossible but they will discourse about the Modes as well as the Essence of Religion: and supposing that all People had free Liberty to choose after what manner they would serve and Worship God; no doubt is to be made, but every man would prefer his own choice both of Opinion and Practice, before that of others; and Esteem it most agreeable to the Will of God, and most conducive to the great Design of all Religion, the Eternal Salvation of men's Souls: This undue preference of their own Way, as it would naturally incline them to make as many Proselytes as possibly they could, (a Duty they would judge themselves necessarily and indispensably obliged to perform) so would it necessarily put them not only upon defending and maintaining their own Way, but of lessening, and it may be debasing and vilifying all others in comparison of it. Nor would others be less eager in searching out and Exposing their Errors and Defects, thereby to Establish themselves, and their Way of Worship, in the good Opinion of their Followers, to which Revenge (for affront and indignity offered to what they Esteem most Sacred) would contribute not a little: so that all Religion would come to consist in frivolous and endless Disputes and Differences, what kind of Breath, what Tones, Words, Habits, Gestures, or Postures God Almighty is best pleased with; and instead of that Charity which covers a multitude of Faults, that would be the best, which had the least, and was best able to discover the Infirmities of all others; and would seem to consist not so much in its own Excellencies or Perfections, as by discovering the defects of those who did oppose it. Nor would these foolish differences terminate in mere Words and Wrangles, but proceed by degrees to the highest Animosities and Extremities of Hatred, and such a hatred as inspires Men with the devilish Principles of endeavouring to Extirpate Root and Branch with Fire and Sword, all those who differ from them it may be but in the Punctillo's of outward Ceremonies: and they who shall appear most Zealous in Executing this blind and furious Rage, shall be accounted most godly and Religious Murder shall be called Justice; Wrong, Violence, and Oppression, Punishments justly inflicted upon the Wicked; Sacrilege shall pass for Piety, and the most horrid and slagitious Enormities, shall be dedicated to the Glory of God; and be reputed acceptable service to him, being done, or however pretended, with the design of propagating the Gospel, rooting out Superstition, False Doctrine and Heresy.  
O meek and blessed Jesus! thou innocent Lamb of God who takest away the Sins of the World, is this the Religion which with thy precious blood was planted in the World, and watered with the blood of so many of thy holy Saints and Martyrs? Assuredly God is not in such terrible Hurricanes, Whirlwinds, and Earthquakes, Tempests or Fires, as rend the Mountains, 
1 Kings 19.11, 12.  and break the Rocks in pieces; as shake and put all the Foundations of the World out of Course, and consume all before them: No, no; it is in the small still voice, the calm, and soft voice of Peace and Meekness that God and true Religion are to be found. Alas! it is not in this man's pompous breath, nor that man's Eloquent Harangue that God is delighted; it is not the rude and undecent Religion of him who despises all Ceremonies in the Worship of God, who will not bend his knee or uncover his head for fear of he knows not what Idolatry; Nor is it the over superstitious and courtly service of him who makes all his Religion groan under the Load of splendid Ceremonies, that God is pleased with: he has no more satisfaction in these Exterior demeanours, than, as the Psalmist says, 
Psal. 147.10, 11.  in the strength of an horse, or in the legs of a man; but the Lord taketh pleasure in them that fear him, in those that hope in his Mercy. And all these outward Demonstrations of our Worship, are only valuable according to their inward intention of promoting the main Design for which he intended them, which is Peace, Unity, and Concord among the Sons of Men.  
NOW this blessed Peace, this happy Unity, and this Christian Concord, are not to be hoped for in any National Church, but by submitting to such common Expedients in the Celebration of the Public Worship of Almighty God, as by putting an End to these Differences, may lay asleep all these occasions of Divisions, Disputes, and vain janglings; and may therefore cut off the root and occasion of Quarrels about the How God shall be served. And this Power must either be granted to be in the Governors of the Church and Nation, or otherways all falls to Confusion: For if it be not in the Church, then have not any Dissenters that Power over their Churches; and therefore they go about an unlawful Action, and are bold Usurpers over the Christian Liberty of their Brethren, whilst they go about to Establish any Government in their Congregations; if it be in the Church, then either that Authority is in the Church of England, or She is not a true Church. Let them prove that, and we will fairly and quietly yield them the Cause; But if the Church of England be a true Church, and a true Church have such a Power, then ought all who are in that Community and Nation, to be obedient to her Determinations; because they are within the Verge of her Jurisdiction; and they who are disobedient, are guilty of the breach of Unity and Charity, and Enemies to Peace; and if the Author of the Epistle to the Hebrews be of any Credit, they who do not follow Peace with all Men, as well as Holiness, (and much more than with that Church which brought them forth, and has nursed them in her tender Arms) shall never see God. And into what a desperate condition then have they reduced themselves, who for want of this Charity, Peace, and Unity, run themselves and their Disciples into the danger of being Excluded, (notwithstanding all their Holiness) from the Glorious presence of God, which in plain English is Eternal Damnation.  
AH poor Church of England! how justly mayest thou take up the Mournful complaint of God Almighty by his Prophet Isaiah; Hear o Heavens! 
Esay 1.2.  and give ear o Earth! I have nourished and brought up Children, and they have rebelled against me! O miserable and deceived People! How vainly do you Establish your hopes of Eternal Happiness upon principles of Dissension? Who are made believe no way so secure to attain Salvation, as Disobedience to the Government of the Church your Mother? Who lose all Charity, the substance of Religion, for the Watery shadow that appears in the smooth but treacherous face of the specious words of Reformation, and greater degrees of Purity; not considering in the mean time, that these are all (the best of them) but outward Forms of Godliness, common to the Good and Bad; but that Charity and Obedience in order to Brotherly Unity, are the Power and the Life, the Soul, and very Essence of all true Religion: With these, Religion may be false, but without the other, it can never be true. 
Esay 5.21.  woe unto them (says the Prophet) that are wise in their own eyes, and prudent in their own sight. And what can be more Evident than that these People must be so to the highest degrees of Folly and Frenzy, who expose the Peace and  of the Church, to ruin and Destruction, in complaisance to their private ill-grounded Opinions in mere matters of Indifferency; who neglect a certain Duty, for a Doubtful Supposition; and have less Esteem for Charity than a Scruple or a Fancy; who by their obstinate Practice so contrary to all Antiquity, and so wholly new, and therefore Uncertain, set themselves in the Throne of Wisdom and Prudence, much above all the Learned, Pious, and glorious Governors of the Church, Saints, and Martyrs, which have been in all Ages since the Son of God laid the Foundation of it with his precious Blood: Nay, even above the Son of God himself, who not only left that Government in his Church, (as shall be shown hereafter) but by the Miraculous continuance and preservation of that Government, has manifested that he does approve it, and that he has upheld it by his mighty Power and Wisdom.  
LET Dissenters therefore show us perspicuously when there was any other Government in the Church than that of Bishops? Let them show us when ever the Church was without a Public Liturgy, since that composed by St. James? When ever Christians were without Priests to attend the Altar, 
Heb. 13.10.  of which they who serve the Jewish Tabernacle have no right to Eat, or that these were of the People's choosing, and not Ordained by Bishops to their Sacred Function? Let them show us where ever any person was permitted to Entertain the People with a long Extempore Prayer, more to the displaying his own Abilities than to edify them; more to disparage others who cannot, who dare not if they can, be so bold with the Dreadful Majesty of Heaven, than to bring them into Charity with such Persons, whose considerative Modesty stands amazed at the thoughts of the Divine Omnipotence, as having been taught by the Holy Spirit, 
Eccles. 5.1, 2.  That God is in Heaven and we on Earth, and therefore our words ought to be few; and that it is a foolish Presumption to think we can please him by breaking his commands, by being rash with our Mouths, and hasty with our hearts to utter any thing before God, for they who do so consider not that they give the sacrifice of Fools, 
Rom. 3.8.  and do Evil; which an Apostle tells us we must not at any Rate be guilty of, not though we may reasonably hope for a good Effect from evil Actions, whose Damnation he there says is just.  
LET them show us these things either positively commanded of God, or prohibited, Universally practised by the Church, or condemned; or otherways let them confess that they are wiser than the Generations of their Forefathers in Christ; wiser than the Apostles and all the holy Martyrs, who with their Blood Sealed and Delivered the Truth of these things down to us. And if they will call these Practices Antichristian, Superstitious, and Unlawful, if they will tear off the Ornaments of their Mother, nay and Murder her too, because she will not consent to betray herself and her trust to their Novel Wisdom, if they will more barbaroufly than the Roman Soldiers rend the seamless Coat of Christ, to patch up another of their own Inventions; we must pity them and pray for them in the Language of our blessed Jesus, Father forgive them for they know not what they do: 
Luk. 23.34.  and yet even that Charity does not deprive us of using all Lawful ways and means to defend ourselves from their injurious encroachments; nor is it meant that our Charity ought to be so defenceless, as voluntarily to Expose us to their Injustice and Cruelty: And that glorious Law which commands us to love and pray for our Enemies, does not oblige us to offer our throats a Sacrifice to their Swords, nor are we bound to be so kind to them, as to be Cruel to ourselves.  
I could hearty wish the sad Effects of the Decay of Christian Charity among us were only the Cloudy apparitions of my own fears and imaginations; Airy Combats and Meteors of the Mind: But alas! we may but too sorrowfully invert the saying of the Royal Prophet; 
Psal. 44.7  We have heard with our Ears, and our Fathers have told us; nay, miserable people that we are, we have seen with our Eyes these afflicting Truths: For no sooner was the Church of England, stepped out of the Errors and Darkness of Rome; but the Devil, the great Incendiary of the World, envious of our Happiness, begun to sow the Tares of Dissension among us. I will not repeat the Names of those Authors of our Misery, but I desire all Dissenters of what Names soever, to consider what have been the Effects of these Differences which for this 80 years they have with such Hereditary Violence and Animosity maintained against the Church of England? What is it that has banished all Charity from the Minds and Lives of Men? What is it that has made all those Heats, Strifes, and Divisions, those bitter Rail, that Hatred, Emulation, and at last Separation from the Communion of Saints (which is one Article of our Faith) between people of different Opinions? What is it therefore that has sacrificed Faith to Opinion? From what Fountain flowed all those fearful streams of blood, which so lately stained our yet blushing Fields, Scaffolds, nay our very Temples and Altars? From what Coast blew those Whirlwinds of Rebellion and Sedition, not privy but public Conspiracy, which threw down all, Crowns and Mitres, Churches and Palaces, every thing Sacred and Civil; which occasioned the ruin of so many Millions of Souls, Bodies, and Estates? This Cloud which was at first no bigger than a Man's hand, which afterwards covered the face of the Heavens with Storms and Tempests, Thunder and Lightning, like the dismal Plague of Egypt, Fire mingled with Hail, was nothing but the dislike which some persons had that their sense was not made the standard of Religion; and because, contrary to their good liking, some Ceremonies were thought fit to be retained in the Church, as being of great Antiquity, of Excellent Use and necessity, which they would have had totally abolished.  
THESE men, whose Tempers were warmer than their Charity, and whose Zeal was much too heavy for their Judgement; either not considering, or not caring what must be the necessary consequences of these sparks of Dissension; set their Lungs to work as well as their Wits, to blow them up into a Flame; pretending to the Unwary, that that Fire which was indeed of their own kindling, was the only Gospel Light; and that which by its future Effects has proved itself a Portentous Comet, was the Day star from on high which was sent to visit them, to lead them to Eternal Light, under the Glorious Sun of Righteousness. Had it burnt like the kind and wondrous lambent flame in Moses his bush, without consuming it, we might have been induced to believe that God was in the Fire. But alas! it was too ravenous to permit us to continue in that belief; and the World has found by dear Experience, that it was of the Extraction of that Fire St. James describes unto us, 
Jam. 3.6.8.  Behold (says he) how great a matter a little Fire kindleth; and the Tongue is a Fire, a World of Iniquity, it sets on fire the whole Course of Nature, and it is set on fire of Hell; being an untamable little Animal, an unruly Evil, full of deadly Poison, Especially when therewith we bless God even the Father, and curse Men who are made after the similitude of God.  
HOWEVER, to justify their Division and Dislike, they did endeavour with might and main, to pull down Babylon, as they called not only Rome but the Reformation, (that being the odious name of whatever displeases them) because it was not modelled according to that Platform which they therefore fancied, because it was of their own devising: Discourses full of Gall and Wormwood, instead of Meekness and Humility, flew like lightning from their Pens, as well as Invectives, and bitter Reproaches from their Mouths. And to make some show that they were not without Reason, a new Frame of Church Government, wholly unpresidented, and never before practised, was minted at Geneva: This glistering Medal (as the coursest Medals will do when they come first off the Mint) shone with such a dazzling lustre in the Eyes of those who Coïned it, as the silver shrines of Diana did in the Opinion of Demetrius: and presently (I will not say positively for the same Reasons) it gained as many, and as tumultuous Worshippers, who like the wild Ephesians cried up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Thunderbolt newly dropped from the Clouds, with as much Ernestness and as little Reason, Where some crïed one thing, 
Acts 19.32.  and some another, for the Assembly was confused, (as it always happens where any thing is managed by Tumult and Passion) and the greater part knew not wherefore they were come together: but some there were who did; and they who did not, yet were made believe they were as good as the best. Yet was not even this Glorious and thorough Reformation, though new run and cast, so pure and perfect from all the dross of Superstition and Corruption, but that some of quicker sight and sounder Judgement among themselves, espied some Babylonish rust upon it; and strait they began, after the Example of Presbytery, to make use of their Christian Liberty, and to separate likewise the Pure from the Vile.  
THUS was the Unfortunate Ichabod of Presbytery born amongst us, with the Death of his Mother, and the Dismal overthrow of the Holy Church: 
1 Sam. 4.  The Glory departed from our Israel, the Ark was lost, and there was a great slaughter among the People. Then arose whole swarms of Sects, or rather Infects in Religion, with guilded Wings, but Scorpions Tails, painted Bodies, but still poisonous Stings; and as if Beelzebub the God of Flies, and Ekron, had been let lose among us, nothing was heard but the confused buzzing of these differing Opinions, who all pretended to gather Honey for the Hive, but were in truth Sacrilegious Robbers; agreeing in nothing but their mutual hatred, and common design against the Church of England, whose utter Extirpation was the mark of their United Conspiracy; in order afterwards every one to Establish themselves, not only upon hers, but the Ruin of their differing Confederates.  
THESE have been, and I wish I could say they were not at present the sad, natural, and necessary Effects of breaking the Unity of Government in the outward Administration of the Service of God; which crumbles a glorious Church into the Epicurean Atoms of Faction and Confusion, till at last there remains little of it, besides the Name: and most certainly they who have once shaken hands with this Unity, must of necessity in a short time take their leave of Charity; for these are the Twins of true Religion, which live and die together, and when these are gone, the tongues of Men and Angels, the Faith of Miracles, and the flaming Zeal of Martyrs, are but sounding Brass and tinkling Cymbals, they may make a little jingling noise of Religion, but it is to be feared, the louder they are, the more Empty of the soul and substance of true Piety, and Christianity.  
So that those who do believe that Charity is so of the Essence of Religion, as good Works are of Faith, without which the one is as dead and vain as the other; will easily be convinced, both by Reason and Experience, of the absolute Necessity that there is of Unity in Point of Government to preserve that Charity alive: since without this Unity of Government to determine and give a Period to the Differences of several Opinions, which shall be obtruded as Matters of Faith, all Religion presently degenerates into vain and endless Disputes; these produce Divisions, Factions, and Parties; those run immediately into separation of Communion; that leads men headlong to Animosities and Hatred, and Hatred always ends in Confusion and every evil Work, as St. James has well informed us. 
Jam. 3.17.  For (says he) the Wisdom which is from above is peaceable as well as pure, full of Mercy and good Fruits, and the fruit of Righteousness is sown in Peace of them that make Peace, and all other Wisdom which banishes Charity with a pretence of Establishing Piety, is Sensual, Carnal, Devilish; Excellent recommendations of Reformation carried on without Nay against this Charity and Unity in the Government of a National Church!   

CHAP. VIII.  
THUS we see that Unity in Point of Government, as well as Faith, is absolutely necessary in a National Church to preserve it in Peace and Charity, and that is in plain Terms to render it truly Christian, and a part of the Catholic Church, which we all profess to believe as an Article of our Faith. We shall see in the next place how necessary this Unity in point of Government, is to maintain Christian Discipline in the World; and how without it, that great Power of the Keys which Christ gave to his Apostles and their Successors, for the Government of his Church, becomes impracticable, and of no Use or Authority for suppressing Vice, or Encouraging true Piety and Religion.  
LOUD and clamorous are the Complaints and Declamations against the viciousness and Debauchery of the present Age; and not without too evident Truth and Reason: Impiety which was formerly used to wait for the twilight, dare now walk bare faced, and stare upon the Sun: St. Paul says of the modest Debauchees of his Age, They that are drunken are drunken in the Night; but now licentious men are become so impudent as to scorn to throw the Mantle of Darkness over their vicious Intemperance, that they take a Pleasure and a Pride to Riot in the day time, and to affront God and Men, and even humane Nature itself, by their prodigious and Public Sins and Follies. They who did ill formerly, hated the light, but now Men study to affront it, and oblige that pure and innocent Blessing, to become not only a Witness but an Assistant to their Brutish, and shameless Disorders: and would lose their greatest pleasure, should they not expose themselves and their deeds of Darkness to the discovery of the Day.  
ALL this is laid upon the Government of the Church, which though it be as innocent as the light by which they are boldly acted; yet must they conspire in the guilt of these horrid Crimes, if we will believe Dissenters; who blush not to lay this false Accusation to the Charge of the Government, that thereby they may render it Criminal and Odious, and themselves and Party Clear and Innocent; when as in truth and reality, the Gild of these miscarriages will be found to lie at their own Doors; and let them wipe their mouths never so demurely, and say they have done no Evil, 
Prov. 30.20.  with Solomon's Common Woman; let them wash their hands with Pilate, and say they are guiltless; I doubt not to make it appear to the contrary. It is a bold Charge, and I know they will start at it as much as the Disciples did, when our Saviour told them, That one of them should betray him; and be as forward as they to Cry out, Is it I? Who we? but what if it prove true; and be made good against them? I will endeavour it; and yet with all the Christian Compassion that I am capable of; for I have no design to Expose their Persons to hatred, but to bring them to true Repentance, by showing them the Danger of those Ways, which with the specious show of Righteousness and Holiness, deceive them into a Contempt of the terrible Authority of the Church, and others, by their Example, into all Sensuality, and Impiety.  
THAT Christ left to the Governors of his Church the Power of the Keys, is most Evident from his own plain and clear Words. For when he was to leave this World, he called his Apostles to him, and Then said Jesus unto them again, 
Joh. 20.23.  Peace be unto you: as my Father hath sent me, even so send I you; there is their Mission and Commission for their Function and Government; and when he had said this, 
Matth. 18.18.  he breathed on them, and saith unto them, Receive ye the holy Ghost: there is their Unction and Ordination, their ability to perform the Duty, and discharge the trust reposed in them; Whose soever Sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained: There is the Office and the Power which was put into their hands; the Expedient by which they were to govern and Rule the Church of God. And though the Romanists endeavour to Monopolise (even in the literal and worst sense) this great Power only to Saint Peter and his Successors, as they pretend the Roman Bishops only are; yet nothing is more clear, than that our Saviour intended them all an Equal share, and a Power to derive it to their Successors in all Churches, to the End of the World; His gracious Promise of being with them extending unto all Times, Places, and Persons, who should succeed any of the Apostles, as well as St. Peter: The Church being built not only upon him, but upon the Foundation of the Prophets and Apostles, Christ Jesus being himself the Chief and Cornerstone, in whom and by whom the whole glorious Fabric is United and Completed.  
THIS Power of the Keys, of binding and losing, is the Power of Excommunication of Offenders, and Absolution of Penitents, and is indeed all the Power which Christ left with his Church, and the only Jurisdiction which the Governors can exercise in and over it: For all Corporal Punishments are properly and peculiarly vested by God himself in the power of the Temporal and Civil Magistrate, who carries the Sword, and is ordained of God for that very purpose and Design; as St. Paul acquaints us, 
Rom. 13.  for he beareth not the Sword in vain, but is the Minister of God, a Revenger to Execute punishment upon him that doth Evil.  
AN Instance of this terrible Sentence of Excommunication, we have inflicted upon the Incestuous Corinthian; and that with a great Formality: 
1 Cor. 5.5.  This is my Determination (saith the Apostle) In the name of the Lord Jesus Christ, when year gathered together, and my Spirit with the power of our Lord Jesus Christ, to deliver such a one to Satan; as he tells us in another place, that he had delivered Hymeneus and Alexander to Satan, that they might learn not to Blaspheme.  
By virtue of this dreadful Power it was, that the Primitive Governors of the Church, even when they had no assistance, but all opposition from the Secular Powers, yet kept the Flock of Christ in all Obedience, Subjection, good Order and Discipline: Then were Christian's Miracles of Charity, Piety, and Devotion, to the wondering Pagans, when they were obliged to those Duties by no Humane Laws, when there were no fears of Prisons, Tortures, Confiscations, or Banishment, unless for being and owning themselves to be Christians; but the only fear of Excommunication, and being put out of th● Fellowship of the Saints here on Earth, and denied Entrance into the Congregation of the Faithful; of being debarred from receiving the Holy Eucharist, and joining in the public Service and Worship of God, was more forcible to make them Holy, Obedient, and unanimous, than all the Torments devised by Persecution, were able ●o make them Profane or Vicious: For why? They did believe, that unless the Governors of the Church, the Successors of the Apostles, did remit their Sins on Earth, they should not find remission in Heaven; they therefore believed it, because Christ the Eternal Truth had said it: They did believe, that unless they were United by Communion to the Holy Catholic Church, they could never hope for the Remission of Sins, the Resurrection of the Body unto Life Everlasting; which is the most ancient Confession of the Christian Faith; and which with great probability is supposed to be delivered by the Apostles, to the Church, as a short sum of Faith necessary to Salvation.  
NOR were they more fearful of this formidable Sentence of Excommunication, than desirous of the Absolution of the Church, to restore them to the Honour of God Almighty after they had offended; and by serious and Solemn Repentance, were thought ●orthy to be readmitted into Communion. And this is the other branch of the Power of the Keys, and from hence arose the necessity of Confession; for Christ having left a power with his Church to forgive the Penitent, it was supposed, that this was not to be done at random; but the People looking upon the Priests as the Physicians of their Souls, and as standing between God and them, as Internuncij or Celestial Ambassadors, as St. Paul terms them, when they expected Spiritual Remedies for the Diseases of their Souls, they thought it necessary, Especially in imminent danger of Death, truly to state the Case and Condition of their Souls to these Spiritual Physicians, that so they might be Judges of it, and accordingly apply suitable Remedies; and from hence sprung these excellent Effects.  
FIRST, Men avoided the Danger of flattering themselves into a dangerous persuasion of the Goodness and safety of their Condition; and by consequence from that security and false Peace which has betrayed Millions into Eternal Misery: For as nothing is more natural than for men to love themselves, so nothing does more powerfully incline them to Judge favourably, and with a dangerous Partiality concerning their Eternal Condition; it being with Diseases of the Soul as with those of the Body, where no Persons, not even the Learned in the Art of Hermes, when sick themselves, are more incompetent Judges of their own state, than those who labour under it; who many times Flatter themselves with delirious Fancies of Life and Health, even when they are under the Agonies of approaching Death.  
SECONDLY, Hereby many heinous sins which men commit in secret, were nipped in the Blossom; and believing that without Confession there was no Absolution to be expected, the very fear of Discovery, or of Damnation without it, gave strange checks to such Tempers who had not abandoned all Modesty: Nor is it to be esteemed a Wonder, that Men should receive a more powerful Control from the fear of Humane Knowledge, than from the apprehensions of the Omniscient Divinity, since it is so well known, that all men are more affected by the power of sensible Objects, than of Faith and Reason; and every man's own experience will convince him that the fear of Shame and Reproach upon Discovery, has at least in some part of his Life been more powerful to preserve him from some Sins, than all the terrors of a Future state of Misery; and the witness of a little Child which might make a Discovery to the World, has prevented the Execution of some wicked Designs, which the Considerations of the Divine presence in all places, would have had no great influence upon.  
THIRDLY, Hereby People came to have a true Love and Veneration for their Spiritual Guides, a love of Reverence, and a love of Tenderness; looking upon them as their Spiritual Fathers, and honouring them as such: Then men did not set an Estimate upon them, only proportionate to their abilities of making Extempore Prayers (a thing wholly unknown to the first Ages of Christianity) or for their gifts of Eloquent Orations in the Pulpit; no more than they would do their Physicians for those Talents; which though very excellent accomplishments, yet were not thought Essential to their Profession, nor conducive to the Health of their Patients; who are not to be discoursed or courted by the power of Rhetoric into recovery; but they looked upon them as those who had the charge of their Souls, and that they were set by God to watch over them, 
Heb. 13.17.  as they that must give an account; and for this Reason it was that they obeyed those that had the Rule over them, and submitted themselves.  
THAN was there no quarrelling, no Litigious Suits at Law about the Maintenance of the Priesthood, (one thing, and the main one, which renders the present Clergy so slenderly possessed of the affections of the People) but they thought with the good Apostle, That those who sowed unto them Spiritual things, aught to reap a share of their Carnal things: and after the Maintenance of the Clergy was Established by the Donatives of their Pious Ancestors, who gave those Revenues as Free Alms to God Almighty, 
Frank Almoigne Libera & perpetua Eleemosyna, The Tenure of the Church.  and for the support of his Servants and Service; they thought it no less than Sacrilege to rob God of Tithes and Offerings, dedicated to the Use of those who by their Attendance upon his Altar, were incapacitated to amass up Riches, or even Competencies for a future subsistence, as the Secular People were by several Arts and Trades. Nay, so cautelous and nice were they in this particular, that they thought they could not die with a secure Conscience, unless they gave something by way of Compensation for Tithes forgotten to be paid in their lives; an Opinion which descended down to the days of our Grandfathers, as is apparent by the several Wills of ancient Date.  
I am not ignorant that this will expose me to some Obloquy, and that I shall be Censured hereby to aim at an Establishment of the Clergy, in Honour, Profit, and Dominion; or it may be I may suffer in my Reputation, as going about to introduce Popery by Auricular Confession.  
FOR the First, I can make no other Vindication of my Innocence, but an unfeigned Protestation with Saint Paul, that according to the best of my Understanding, I speak the truth in Christ, 
1 Tim. 2.7.  and lie not; and that I have no other Design, either in particular or general, but the Peace of the Church, the Glory of God, and the Salvation of all Men; to which I am persuaded this would extremely conduce: and not a little to the quiet of men's Lives, and advantage of their Temporal Affairs: by cutting away the root of Unkindnesses about Meum & Tuum betwixt the Minister and his Parishioners: since we daily see, not only that this is the divorce of their Affections, but that this petty Sacrilegde is injurious to their Estates; for what they do thus by an evil Covetousness unlawfully subtract from the Established maintenance of the Clergy, is usually to their triple damage repaid to the rapaciousness of the Under Officers of the Law, and in conclusion both parties are loser's; but the greatest loss is that of Charity and mutual love one towards another.  
AS to the accusation or suspicion of being a Papist; I am as far from it, and it may be farther than they who shall endeavour to fix that Calumny upon me: for I neither believe with the Romish Church, that it is a Sacrament, and absolutely Essential to Salvation, since Children who could never speak, and Mutes may be saved without it; neither am I for those private and Auricular Confessions, or think those Pennances which are enjoined as the consequence of them, can make satisfaction for the Sins. I remember very well the Scandal and Inconvenience which such confession brought into the Church, which joined with the Vow of single Life in Priests, may give both great Temptation and Opportunity to repeat. I know that for this Reason, as Socrates reports, 
Socra. Eccles. Hist. l. 5. c. 19  Nectarius Patriarch of Constantinople, by the advice of Eudemon, banished it from the Eastern Church: and though I am not so hot as Baronius, who calls him Cacodaemon, 
Bar. Tom. Ann. 1.56. Nu. 28. Andrad. Orth. Exp. p. 633.  or so violent as Andradius, who terms it, Impudentissimum illud Nectarij factum; the most Impudent Fact of Nectarius, yet I cannot tell whether modestly one may not say it was Impudent. For whosoever will coolly consider the History of those Churches of the East, shall find, that the loss of this Advantageous Post in point of Discipline, gave Entrance to those swarms of Heresies, and that profane Licentiousness which in conclusion brought down Vengeance from Heaven upon them, and was completed in the Ruin and Subversion both of the Church and Empire of the Greeks, by the barbarous Mahometans. Whereas the Western Churches did for many Ages preserve themselves in great degrees of Purity of Doctrine, and still by retaining the Use of Discipline, continue their being, notwithstanding their great Corruptions in matters of Opinion, which they call Faith.  
I know that all this supposed danger might have been prevented, and confessions made in public in the Church before the Congregation, and yet so private, that none might hear them besides the Minister to whom they were made; and custom of Usage would have taken away that dangerous shame and modesty which makes men hid their Sins and cover their Transgressions.  
I know that humble confession to God Almighty is the way to find Mercy; but I know not yet how to understand that command of St. James, 
Jam. 4.16.  Confess your Sins to one another, and Pray for one another, and ye shall be healed, unless it be meant that we must confess our Sins to those who are to Pray for us, and have Power given from above to heal us, which cannot be supposed to be given to all the Congration of Christians, and therefore in reason must be referred to those who are their Guides; such public confessions being more likely to procure disgrace and reproaches, and breed division and contempt among Christians, than either Pardon or Peace, where any person shall by discovering how he has injured his Neighbour, expose himself much sooner to his Revenge than to Remission. Nor can I tell how the Church can bind or lose on. Earth the Sins of Men, without a knowledge of them first; and it is impossible they should know many private, great, and deadly sins, without the Confession of the Criminals. 
Mat. 3.6. Mark 1.5.  Saint John the Baptist received the People to his Baptism; confessing their Sins; and Saint John the Evangelist tells us, 
Joh. 1.4.9.  If we confess our Sins he is faithful and just to forgive us our Sins. God knows all things, our very thoughts a far off, but he usually works by Means, and always where he has appointed Instruments he makes Use of them; and having conferred this Honour and this Power upon the Ministers of his Church to declare Sinners absolved upon true repentance, it is but reasonable the Plaster should be both proper and sit for the Sore: Now let a man discourse never so home and pressingly to People, the necessity of Repentance and Confession to God Almighty in general Terms, it is but like the Arrow that a certain man drew at adventure, which may hit between the joints of the harness; but usually men fence off Generals, and secure themselves in Multitude and Number, that that is not addressed to them, or that they are not concerned: Nor does any thing cut so home, and pierce to the quick, dividing like a two edged Sword the very joints and marrow, as a particular Charge, like Nathan's to David, Thou art the Man. 
2 Sam. 12.7.  The random Parable never affected the sinful King, till he came to that close touch, and then he comes immediately to Confession and Repentance. Now how any mortal man should come to discover the secret sins of others, which are ever most dangerous, I am not able to tell without their confession; and how those secret sins should be healed by the Prayers of the Church, without being known, I confess myself wholly ignorant; but that the Church has this Power given by Christ, that I am not to learn; for Christ himself has taught me to know and believe it, because he has said it. The wise man tells us, 
Prov. 28.13.  He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall find Mercy. Who can hid his sins from the knowledge of God, before whom all things are naked and open? Since therefore God. knows them already, to whom should we confess them but to Men, and to what Men, but to those whom God has entrusted with the charge of our Souls, and from whom he expects an account? and what account are they likely to give of the sins of those under their charge, or of the applications that they have made use of to cure and heal them of those most dangerous wounds, which never came to their knowledge: and which makes me more confident in my persuasion, even those who cry out against Auricular Confession, and under that Name against all Confessions as Popish; yet will (if I am not misinformed,) admit none into their Congregations, without something like it under another Name; nor will they receive any to the Sacrament without Examination; one part of which, I presume is, of the state of their Souls as to sin, as the other is of their Faith and Knowledge of their Duty: and thus they confess the necessity of the thing, whilst they go about to Establish their own Church Government, by what they make a Crime in others, and make use of as an Engine to overthrow them.  
SO that notwithstanding what Censure I may fall under, I speak it with humility and submission to better Judgements, I cannot see how any Church can be happy without this Expedient: The Clergy will never recover that Veneration and Respect due to their Sacred Function; nor the love of those under their Charge, which is so necessary an ingredient to their doing good in their several places and stations; Nor will People ever be brought to know themselves, and the necessity of having Spiritual Guides, or the danger of wholly relying upon themselves and their own Knowledge and Judgement, till this Power of the Keys, in the Absolution of humble Penitents, upon Confession to their Pastors, be in some measure restored and put in Practice: and by how much more it prevails, by so much more will the Church grow in Peace, Unity, and Godly Love. For a man may be born with all the Capacities of Mind, and Endowments of Nature, to enable him to Preach and Pray most Eloquently, or he may by Art and Industry acquire them; Nay, he may by Sorcery obtain those which some People will call Divine Perfections, and Gifts of the Spirit, witness the late Relation of that abominable Wizzard, Major Thomas Weir in Scotland; and so long as people are cherished in a false Opinion that these Abilities, however natural or acquired, are sufficient to entitle them to the Office of the Ministry, they who are possessed of such Gifts, will think themselves as good and as wise (and it may be Excelling them in those Talents) more wise and better than their Teachers: which will also encourage them not only to contemn and despise their Spiritual Guides, but to invade their Office; which is the prevailing Error of all or most of our Separatists and Dissenters.  
BUT when People shall come to understand that no Man is a Legatus Natus of Heaven, born a Priest or a Governor in the Church, but that the Priests of the New Testament, who are Priests for ever after the Order of Melchisedeck, must be called of God, for that no man taketh this honour unto himself, but he that is called of God as was Aaron, 
Heb. 5.4. Rom. 10.15.  and that no man can preach except he be sent; when they shall know that it is not these Natural Abilities and Gifts, but the Power of the Keys, of binding and losing, of remitting and retaining Sins, which Christ gave his Apostles, and they to their Successors by lawful Ordination, which qualifies them for that Sacred Function; then would People learn to distinguish between Pastors of God's appointment, and Orators of their own Choosing; and as the Apostle Exhorts and Commands, 
1 Thess. 5.12, 13.  than would they know those that labour among them, and are over them in the Lord, and admonish them, and esteem them very highly in Love for their Works sake, and then would they be at Peace among themselves.  
THAN would they repair for help, assistance, and direction, to the Physicians who are of God's Institution, and who have Authority, Virtue, and Ability, to heal their Souls, to bind or lose, to remit or retain their Sins; and no longer trust to those Mountebanks of Religion, who by Antic Gestures, and affected Words, draw them to their Stage, pretending Universal Remedies, when in truth they have no Power, no Virtue, no Authority, but delude them with Hard Words, and fair Speeches, making Merchandise of them, crying Peace, Peace, where there is no Peace, and slightly healing the Wounds of the Daughter of our People; when as they are not able to show any Warrant from Christ, his Apostles, or their Successors, for their obtruding themselves into the Holy Function, and important charge of being Spiritual Guides and Governors of the Church and People of God.  
FOR Ordination by the Imposition of the hands of the Bishop and his Presbyters, has in all Ages of the Church been esteemed the Door by which good Men enter into the Fold of Christ, 
1 Pet. 5.  and take the Charge of the Sheep, not by constraint, but willingly, not for filthy Lucre, but of a ready mind, that when the chief Shepherd shall appear, they may receive a Crown of Glory that fadeth not away: And therefore our Lord the chief Shepherd tells us, He is the Door: By this Door, the Apostles and their Successors entered, and he that entereth not by this Door into the Sheepfold, but climbeth up some other way (of Ambition) is a Thief and a Robber.  
THIS high Trust and Power over his Church, thus committed by Christ to his Apostles, and by them transmitted to their Successors, for the management and governing of his Flock, was therefore given to all, that so they might preserve their several Charges in Peace and Unity; and that one might not bind what another had loosed; that one might not Absolve where another had Excommunicated; which Rule was strictly observed in all Churches, however they differed in Circumstantials, not admitting the Outcasts of another Church into their Communion, till they had purged themselves of the Crimes objected against them, if false, or reconciled themselves by Repentance, if true; whereby they constantly maintained the Unity of Faith abroad, & the Unity of Government at home.  
LET us now see how this Power of the Keys becomes impracticable, by admitting diversity of Government in a National Church? And whether they who set up Altar against Altar among us are not thereby guilty of that Licentiousness and Impiety, against which they make such loud Declamations, endeavouring to lay that which is the spurious Issue of their Separation, at the Door of the present Governors and Pastors of the Church?  
ALL the Power which Christ left with the Governors of his Church, as before was said, is the Power of Excommunication, whereby Notorious Offenders and Scandalous Sinners were debarred from the Communion of Saints on Earth, and without Repentance and Absolution, from all hopes of Pardon here, or Heaven hereafter; if there be any truth or force in those Words of Christ, Whose sins ye retain they are retained. But now where there are Distinct Collections of Men who own no dependence one upon another, but though in the same Nation, yet live under different, and it may be quite contrary Forms of Government, one from another; as before was shown there will be a total Cessation of Charity, as well as Communion: And whilst these Differing Congregations of men make it their greatest endeavour (perhaps out of mistaken Zeal, perhaps out of some other Design of Interest or Ambition) to propagate their Way, and increase the Number of their Proselytes, and with it the Credit and Profit of their Doctrine, they will refuse none that shall desire to join with them, and enter into their Communion and Society; And the greater and more notorious Sinners they have been, if they can but act their Villainies more privately, and put on the Sanctimonious dress of Reformation, the greater will the Miracle of their Conversion appear; and the more Powerful and Efficacious will their Preaching seem, which draws such Sinners to Conversion: By this Means those who for any Crimes, fall under the Censure of another Church, and are by them rejected from Communion, shall find a Sanctuary, a Protection, nay and it may be an Esteem, in that Church to which they fly for Refuge; whilst they will certainly make their inclination to that Party, the principal occasion of their Excommunication; and the reason of their Departure from the one, and adherence to the other; Nor will that Party to which they make their retreat and Application, only willingly receive them, but be ready to Exclaim upon the Injustice of the Censures of that Church from whence they came, and their Tyrannous proceed; which they will call Persecution, and suffering for Conscience-sake; then will they pronounce the Nullity of all such Censures against them, and (notwithstanding their standing Excommunicate) that by joining with them, they shall certainly be admitted into the favour of God, and obtain an Interest in Heaven; and it may be more certainly for suffering this which they will call Persecution for Righteousuess sake Now from this way of Procedure these inconveniencies will necessarily follow.  
FIRST, The most Notorious Sinners shall be encouraged in their Impenitence, and shall be persuaded, that to be reconciled to God Almighty, there is no necessity of Submission, Repentance, or Absolution, from the Church which they have offended; but rather they shall be inspired with principles of Hatred and Revenge against the Church from which they are Excommunicated; and though they be denied Salvation without Repentance in one Church, yet they can go to another, where they shall certainly meet with the Promise of it upon cheap and easy terms, viz. those of Joining with them in their way of Worship.  
SECONDLY, Hereby men come to have a mean and contemptible Opinion of this Power of the Church: And value Excommunication from any Church, no more than some idle Servants do to be turned out of their Master's Doors, who will presently tell you, that the World is wide enough, and if one will not, another will. That there are more Services to be had: So will this sort of People tell you, there are more Churches; and no question but where in any Nation this Principle is allowed, there would be almost as many Churches as People; and when once they are come to slight the Censure and the Church, they will never so much as think of being released from the Dangerous Bond of Excommunication, or to have their Sins remitted upon Earth, by the power of that Church which they have offended.  
THIRDLY, Hereby others of the most Lose and Licentious Lives will be encouraged to continue impious and Irreligious, though owning no Sect or Faction: And coming by their Example to despise this Power of the true Church, and to look upon Excommunication as a thing of no Danger, they will value no Church; but abandon themselves to all manner of Wickedness, Irreligion and Atheism; and provided they can but scape the danger of Humane Laws, they will never trouble themselves about the Ecclesiastical.  
FOURTHLY, People will in a little time come to believe, that the only Duty of the Minister consists in their abilities to Preach and Exhort; and that to Admonish and Correct is no part of their Office; and this being so easy a thing to be attained, and many times Eloquence (as before was observed) being a Natural Talon; Hereby Bold, Illiterate, Unexamined, Unqualified, Conceited, and Pragmatical Opiniatres, will invade the Sacred Function; by which means Errors will abound, new Heresies will spring up daily, and old ones revive, flourish, and increase without control or contradiction; the Holy Sacraments of the Eucharist and Baptism, will be either neglected and laid aside; or profaned by unhallowed hands: and in short, those great Mischiefs, which are so much feared, must break in upon us; either Atheism, or superstitious will Worship, the Commandments and Traditions of Wilful, Ignorant, and Erroneous Men; and when once the Church is trampled under foot by so many Sects, and Heresies, Ignorance will daily get ground, and that sets the Door wide open, either to the dreaded thing called Popery, to Paganism, or the Turkish Koran, which comes with the fairest Pretence, and the finest Dress to win their Favour.  
I do hearty wish all this were spoken like the Prophecy of Jonah against the Ninivites; what was such occasion of grief and discontent to him, as to oblige him in a sullen humour to wish to die, would be to me the greatest Joy of my Life: But Experience, that fatal Mistress, has taught us the truth of some of these Effects, and may well give us terrible apprehensions of what we may expect. For no sooner can an Offender fall under the deserved Censure of Excommunication, or but in the danger of it, but presently he turns Dissenter, is received into the bosom of some Sect or Faction, and then he bids Defiance to all the Power of the Church, and fears nothing but the Secular Writ de Excommunicato Capiendo. Nay, I have myself heard some Persons boast of their being Excommunicated, and pretend to receive it as a savour, to be prohibited coming into the Church: from these men's contempt and vilifying of this dreadful Sentence, others who have no Religion have learned to despise it too; nor is there any thing in it formidable to them, besides the expense of their Money to the Lay-Officers of the Ecclesiastical Courts: and when once men come to place all their Religion in fear of the Secular Power, and have no other bridle upon their unruly Passions and Desires, besides the Reins of Humane Punishments and the Laws of the Civil Magistrate, it is not to be admired if they run headlong into Brutish Impiety and downright Atheism: and they who are taught to believe, (and easily learn the Lesson both by Example and Precept) that the Priest or Bishop has no more Power over their Souls, than over their Bodies, will not be long before they Despise both the Persons and their Office; and when men are arrived at that, for my part, I look upon their condition to be next to Desperate: for however they may please and flatter themselves in their Gay and Jolly humour of despising these contemptible Priests, the affront is really done to God Almighty, and I cannot see any great security in such Atheistical Drollery. Hear ye Despisers, and Tremble at what our Great Lord and Saviour says concerning the 70 Disciples whom he sent abroad to Preach the Gospel of the Kingdom. 
Luk. 10.16.  He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me; and St. Paul is plain, 
1 Tim. 4.8.  He that despiseth, despiseth not Man, but God.  
WHAT can be the End of this, but Misesery here, and Eternal Damnation hereafter. He that despised Moses Law died without Mercy; 
Heb. 10.28, 29.  of how much sorer punishment than are they worthy, who despise the Son of God? which all those do who despise his Servants the Governors of the Church, who are sent by him; which if I do not prove, let them go on and despise; but if they are, let them have a care of falling into the hands of a revenging God, for it is a fearful thing to fall into the hands of the Living God, 
Heb. 12.28.  for our God is a consuming fire. This is certainly the utmost despite to the Spirit of Grace, and the most unpardonable affront that can be offered to the Divine Clemency, and against which there is no remedy. A dismal Example of which, we have in the Nation of the Jews: That God who proclaims himself Merciful, slow to anger, of great Compassion, and that repenteth him of Evil, after he had born all their Iniquities and Rebellions, could not bear with this; 
2 Chron. 36.15, 16, etc.  For the Lord God of their Fathers sent to them his Messengers, rising up betimes and sending them, because he had compassion on his people, and on his dwelling place; but they mocked the Messengers of God, and despised his Words, and misused his Prophets, until the Wrath of God arose against them, and there was no remedy. Then did the overflowing scourges come rolling upon them, Fire and Sword, and Captivity, Desolation and utter Subversion. God of his infinite Mercy have compassion upon his People and his dwelling Place, and turn the hearts of the Despisers and disobedient, to the Wisdom of the Just, that we may not despise ourselves and Nation into such a Dismal and inevitable Ruin.   

CHAP. IX.  
THUS have I shown the Necessity that there is in every National Church, of Unity in point of Government, as well as Faith, upon a Religious account. Let us now come to Examine what Necessity there is upon a Politic account, as we are united together into one Community of Men, as well as a Society of Christians.  
WE must consider therefore, that Religion was designed to improve even our Interest in this World to the best advantage of Living, and that to put on Christianity, we are not to put off Humanity, or by learning Obedience to God, to forget what we own to our Neighbour, or our King. The Eternal Prince of Peace as well as Truth, came to Preach Peace unto All; not to embroil the World, or unsettle the Thrones of Princes, but to Establish them; for the Throne is Established by Righteousness. 
Pro. 16.12.  That glorious Heir of all things, rejected the offer of all the Kingdoms of the Earth, and positively affirms, That his Kingdom is not of this World; and therefore when he took upon him Humane Nature, he owned himself a Subject of the Roman Empire, and not only paid the Tribute for himself and Saint Peter, but Commands all men to do the same; and the great Design of the Gospel which he came to Preach, was to make all men better in their feveral Estates, and Capacities of Life; better men, and therefore better Subjects to Princes. This was the particular Care of the Church, to inspire the Converts to Christianity with these Principles of Duty and Obedience, so necessary to the Peace and Happiness of the World. So St. Paul commands, 
Ro. 13.1.  Let every soul be subject to the higher Powers. Thus St. Peter Teaches and Commands, 
1 Pet. 2.13, 14, 15.  Submit yourselves to every Ordinance of Man for the Lords sake: whether it be to the King as Supreme, or unto Governors, as unto them that are sent by him for the punishment of Evil doers, and for the praise of them that do well: for this is the Will of God, that with well-doing ye may put to silence the ignorance of foolish men. This being then one main Design of Christian Religion, let us see of what Necessity, Unity in point of Government in the Church, is in order to it, and what influence it has upon the Political Government of a Christian State.  
THE Root of all our Miseries, Divisions, and Disorders is, That men take this for a Principle, That they may be Disobedient to Lawful Authority without danger of Damnation: and so far has the mischief of this fretting Gangrene spread itself, that many People esteem it a part of their Religion to disobey the Civil Power, and think it is impossible for them to be saved, should they be obedient to its Commands; which they think are inconsistent with the Commands of God. This Error must proceed either from Malice, or Mistake; I will be so charitable as to suppose, not from the first; and therefore looking upon it as the Child of Ignorance, I will endeavour to state the Case truly, that so the Understanding of Men being informed by Truth, they may either be reform, or left without Excuse.  
THE great Design of the infinitely glorious, good and Wise Creator, being the Happiness of Mankind, he therefore proportioned a Method for the obtaining of it; and Man being Created with a double Capacity of Enjoying Happiness both here and hereafter, therefore did that, Excellent Wisdom appoint Religion as the Way and Means for attaining both; and for the accomplishment of those Noble and Excellent Ends, it is furnished with Rules and Precepts, which bear a double Respect to this double Capacity; one part Conducts us to God and future Happiness in the External fruition of his grorious Presence in Heaven; and the other Leads us to the Happiness of this Mortal State, by the Politicl Rules of Living Well, with a mutual respect, not only to our own, but the happiness of one another, by the lawful and moderate Use and Enjoyment of the inferior Creation, which God therefore made, that he might show his Glory, his Wisdom, his Power, and his Goodness to the Sons of Men. So that the sum of all Religion in order to obtain this Happiness, both here and hereafter, is to believe aright; and to Live Well: and both these are so Essentially necessary to Salvation that the one will not obtain it without the other; for the Devils believe, 
Jam. 2.19.  though it makes them tremble. To believe aright, we must refer ourselves to those Divine Truths which God has from Heaven revealed to us concerning himself and our Duty, the short sums of which Faith the Church has collected out of the Sacred Writings, in the three Famous Creeds of the Apostles, St. Athanasius, and the Council of Nice. To Live well, it is required, that a man submits to all those practical Precepts and Rules of Life which God has commanded in his Will, revealed in his holy Word, by Justice, Temperance, Prudence, Chastity, Obedience, etc. and for the attainment of Happiness by these Rules, in this present Life, God has not left Men in a wild parity like Brutes, but has by the Wisdom of his Providence, divided the World into superior, and inferior Degrees of Men, Subjects and Sovereigns, intrusting one to Rule and Govern, and commanding the other to Obey; and for this he has left many Positive Commands, too well known, and too numerous to be here repeated.  
THESE Powers thus Ordained of God, and armed with his Sword, to execute Vengeance on them that do evil, are vested with Authority to make such Decrees, Laws, and Sanctions, as in their Wisdom they shall Judge conducive to the Happiness of the People committed to their Charge; that so they may be a Terror to evil Works, and encouragers of them that are Good. And to them prosecuting this great and good Design, and to those Laws which do promote it, all men are bound to submit not only for wrath, 
Rom. 13.5.  but for Conscience sake. And it is impossible any man should be saved, who lives in a wilful Disobedience and that Power, and those Commands; and the Reason is, because all such Disobedience is a sin against God himself, against his Positive Will and Command; and I think there is no person who will be so hardy as to maintain in Words, however they may do it in Actions, that Salvation is to be had or hoped for, by such as live in manifest Disobedience to any one Command of God: For St. James assures us, that the keeping of the whole Law, will not countervail the wilful breach of one Point; but that whoever does so, is guilty of all; and he adds the Reason, 
Jam. 2.10, 11.  For he that said, Do not commit Adultery; said also, Do not Kill: And he that said do not Kill, said also, Let every Soul be subject to the Higher Powers. Now to infer with him, If thou commit no Adultery, If thou do not Kill, yet if thou art not subject to the Higher Powers, thou art become a Trangressor of the Law, a Sinner before God, For sin is the transgression of God's Law; and therefore as St. John tells us, 
1 Joh. 3.15.  No Murderer has Eternal life abiding in him; So neither has any who does not submit to the Higher POWERS, any Eternal Life abiding in him, because they are both Transgressor's of the Holy Law and Commandment of God.  
THUS far, I think, all Men, Good and Bad, will go along with me; but the pinch of the Question is, How far this Obedience is due, and what are the Limits of the Authority of Superiors? Whether the Civil or Ecclesiastical Magistrate ought to be Obeyed in all their Commands which concern Religion, or the Worship of God?  
To this I Answer by distinguishing, according to the Old and True Maxim of Logicians, Qui bené distinguit bené docet. The commands therefore of Superiors, are either concerning Faith and Manners, or Government and Order. As to matters of Faith, neither the onenor the other havethe least power to alter, abrogate, impose, or diminish the least Tittle, or jota of it. For Faith being of Divine Revelation, and the Law by which God Almighty will have us guided in what concerns himself, is like him, Immutable, and Unchangeable, and is only subject to his Authority, who is the Author and the Finisher of our Faith. Now the true Faith is what is contained in Scripture, either in direct Words or plain Consequence. This all Christian Kings, Princes, and Governors, are bound to maintain, and aught to be its Defenders, but not to Invade or Usurp a Dominion over it. And should they make any Law to the prejudice of this Faith, no man ought to obey them; for here the Rule holds good, That we are to obey God rather than Men; but neither will this Authorise any Persons who are Subjects to those Powers, to Rebel against them, or Oppose them, more than by endeavouring with Meekness and Charity to maintain that Faith. Nay, should they impose Penalties upon such as were disobedient to their Laws in matters of Faith, 'tis the Glory of Christian Religion, to teach men to suffer patiently, but not to seek Revenge, or to endeavour to free themselves or the Faith from danger, by flying to unlawful Arms; which would be like Vzzah's Folly, for which he was Smitten, to lay our hands upon the Ark when the Oxen stumble and shake it, and to suppose that God either would not, or could not, take any care to defend that Faith which he himself had planted in the World.  
THIS was the Case of the Apostles; 
Act. 4..3.  The Chief Priest and Counsel commanded them not to speak at all in the Name of Jesus; had they been so minded, they might have raised a Tumult, for the Captain and Officers who went to apprehend them, brought them without Violence, because they went without resisting, fearing as much as their Guards, lest the enraged People should rescue them by stoning the Officers: And when the High Priest charges them with Disobedience to his Commands, St. Peter tells them it was a matter of Faith, what they had seen and heard, and were commanded by the Son of God to Preach, whom they ought to obey rather than Men. This was the Case of the Primitive Christians under the Heathen and persecuting Emperors: Did the Emperor command them to his Wars, they went willingly, Fought gallantly, sometimes purchased Victories with their Prayers as well as Sword; Did he exact Tribute from them, they paid it freely; Command to renounce Christ, or to Blaspheme him, or to offer but a single grain of Incense to the Idols, or Emperor's Statue, though to save their Lives, they refused presently; Did he take away their Estates, for their Disobedience to his Edicts, they suffered patiently; Did he expose them to Racks, Tortures, Wild beasts, and Flames, they went to them joyfully, endured them miraculously, and so obtained the Glorious Crown of Martyrdom: All this while not a hand lift up against the Lords Anointed, their Sovereign, unless to Heaven, to pray to God for his Pardon and Conversion; not a Tongue moves against his Government, to call it Tyrannical, Unlawful, or Antichristian, though in reality it was such: Not a Pen is sharpened against him or his Ministers of State; no invectives or Exhortations to Rebellion, to depose or Murder him; and indeed nothing farther than to Apologise for their Innocence, and to manifest that they were his most obedient Subjects, and free from all the Calumnies of being Seditious Disturbers of the Government or Peace of the Empire.  
THE same may be said of Good Manners, as of Faith, for Justice, Temperance, Innocence, and Purity, being Commands of God, no Earthly power can either dispense with them, or lawfully command the contrary Vices; or if they do, they may, nay, aught to be disobeyed.  
BUT Secondly, The Commands of our Superiors may concern Order and Government; and herein they ought Universally to be obeyed, as well in Ecclesiastical as Civil Laws and Commands, provided they do not herein manifestly or by consequence Oppose Faith or Good Manners, and that for these Reasons.  
FIRST, Because Order is absolutely Necessary as well in the Church as in the State, and is Positively commanded by God; Let every thing be done Decently and in Order, 
1 Cor. 14.40.  and that for a most solid and weighty Reason; For God is not the Author of Confusion, but of Peace, 
Vers. 33.  as in all the Churches of the Saints. Confusion is absolutely unlawful, God disowns it: Peace is absolutely Necessary in all Churches of Saints; without Order there can be no Peace, nor indeed any thing but Confusion; without Governors, to appoint, and determine Differences arising about Modes and Matters of Decency, there can be no Peace, because Differences must be endless, and without Submission to these Governors, and their final Determinations, both in Church and State, they are no longer Rulers and Governors; but the Order which God has appointed in the World, to procure Peace and Happiness, is utterly Subverted and Overthrown: For Government and Obedience do mutually suppose each other; and as Logicians say, Pater est filii Pater, a Father is therefore a Father because he has a Child, so a Governor, a King, a Magistrate in Church or State, is therefore such, because he has People subject and obedient to him; and as all the Power of Governors is limited to those things which are left undetermined by Gods Positive Laws, so all the Obedience of Subjects is confined to their Determinations, in those particulars which God has left wholly in the Power of our Superiors: and who ever resists, or refuses to Obey, shall therefore receive Damnation, because he destroys the very Essence and End of Government; and in saying, We will not have this man Reign over us, acts directly contrary to the Will of God, who says he shall, and that we must Obey him, in order to the Peace and Happiness of the World, the due Administration of Justice, the Encouragement of Virtue, and Practice of Religion, by leading quiet Lives under our Superiors, in all Godliness and Honesty; by which Method we can only hope to arrive at Eternal Happiness in Heaven.  
BUT Secondly, Because all Ecclesiastical Laws which concern the Order and Government of the Church, are of a mixed Nature, Political as well as Religious; and so are all Humane and Civil Laws too; and therefore there is the same reason for Obedience to the one as to the other: and they do both equally bind the Conscience to Obedience: The same Power makes the one, as makes the other; the same Reason is the Foundation of the one, as of the other, they are addressed to the same End; viz. the Peace, Happiness, and Prosperity of the People, and therefore there is the same obligation to Obedience for the one as the other; and all Men are bound in Conscience, as Members of a Society, to promote the Peace, and welfare of that Society; which is not to be obtained any other Way, but by obeying the Command of God, in being subject to the Government of that Society of which we are Members. Observe the Command of God to the Captive Jews at Babylon; 
Jer. 29.7.  Seek the Peace of the City whither I have caused you to be carried away Captives, and pray unto the Lord for it; for in the Peace thereof ye shall have Peace. So that if Peace and Happiness be the End of Society, all Men are bound to Pray for it, and promote it. If the End be Commanded by God, the Means to obtain that End must be Obeyed; and God having entrusted the Governors of Church and State with the Means and Way of procuring this Happiness, their Choice of some, among all the variety of Expedients that may be offered, must determine their Subjects, and becomes the Rule of their Obedience, as well in Ecclesiastical as Civil Affairs; for if it were possible to separate these two, than something might be said; but the Peace of the State depending upon the Peace of the Church, and vicê versa, No man can truly be said to promote the one by destroying the other. And therefore all men who are obliged to endeavour to advance one, must do it by advancing both.  
To make this clear, I will give an Instance of the Power of the Civil Magistrate in the Church, in matters of Order and Government. David, a man after Gods own Heart, in the Worship of God, which was left Undetermined, he takes upon him to regulate the Church; he Order the Levites to appoint Singers on Instruments of Music, 
1 Chron. 15.16.  and Psalteries, and Harps, Cymbals, and sounding by lifting up the Voice with joy. They never stood to dispute with him, because God had not commanded it, that therefore it was Unlawful; but because God had not any where Prohibited it, and he was their King, and might Command what was for decency and order in the Service of God, therefore they ought to Obey; and immediately they appoint Heman, and Asaph, and Ethan, and several others for that Service. David, and, after his Example, others frame and compose Anthems, Psalms of Praise and Thanksgiving, in set forms of Words to praise God, Because he is gracious, and his Mercy endureth for ever. Do the Priests and Levites now quarrel, because they are not permitted to show their Parts, Gifts, and Abilities, in making Extempore Hymns, or Prayers? No such matter: but presently in Obedience to God and the King, they make use of those prescribed, which are contained in the Book of Psalms, the Ancient Liturgy of the Jewish Church. This order was after continued by Solomon, and approved by God; For it came to pass, 
2 Chron. 5.13.  as the Trumpeters, and Singers were as one, to make one sound to be heard, in praising and thanking the Lord; and when they lift up their Voice with the Trumpets and Cymbals, and Instruments of Music, and praised the Lord, saying, For he is good, for his Mercy endureth for ever, that the house was filled with a Cloud, even the House of the Lord.  
So that the result of all is this, That the Supreme Power of a Nation, being of God's appointment for the Ruling of the People in order to their Happiness, and commanding nothing contrary to Faith or good Manners, or any thing Prohibited by God himself, aught to be obeyed by all their Subjects of what Degrees or Conditions soever, in all their Laws, Ecclesiastical, and Civil, in order to good Government, Decency, and Order, both in Church and State: and that since all these Commands of theirs are in Obedience to God's Commands, and in prosecution of the great Design of Happiness here, and Eternally, by promoting Peace, Unity, and Concord, therefore no Person can resist that Power by Disobedience, but he resists the Ordinance of God, and becomes a Transgressor to God as well as Man; and runs the hazard of Eternal Damnation, due to all those who know not God, and obey not the Gospel of our Lord Jesus Christ.  
LET Dissenters therefore either prove, that the Supreme Powers are not Lawful, that their Authority does not Extend to the Political part of Ecclesiastical Affairs, that they have nothing to do to determine Differences, that the things commanded are contrary to Faith, and a holy Life, are not conducive to Peace, Unity, and the happiness of the Nation, or that they are any where in direct Words or evident Consequence prohibited by God in Scripture; or otherways they will never be able to prove that they are bound in Conscience to disobey Authority. Let them not think to shelter themselves under the vain refuge, that God is to be obeyed rather than Men. This is that which proves them Disobedient, for they do not disobey Men, but God, in disobeying Lawful Authority, when commanding nothing contrary to the Commands of God. And whoever does so, is managed not by the Principles of Religion, but the Power of Interest, Prejudice, or Ambition.  
IN short, Is any Form of Government Lawful or Necessary in the Church? that it is, they affirm, in desiring to Establish their own; is Obedience necessary to Salvation? they will tell you, it is; Let them therefore be their own Judges. For if Obedience to their Laws and Government be necessary to Salvation, it must be because their Authority is Lawful, for that is the Rule of Conscience; and if the present Authority be Lawful, and theirs Usurped, then is their Disobedience Damnable, and their Obstinacy inexcusable, by their own Judgement. And if we do not prove the present Government Lawful, and of God's appintment, both the Civil, and Ecclesiastical, Phillida solus habeto. And till they have proved themselves Lawful Powers, and the present Government Unlawful, let them be obedient to its Decrees and Determinations, as those Laws respect the good of the Civil Society, if they will not, as they respect the Religious.   

CHAP. X.  
HAVING proceeded thus far in showing the Design of the Outward Government of the Church, to have a Political Respect, as well as Temporal Laws, to the happiness and well-being of Humane Society, as well as a Religious Respect to future Felicity, and that therefore upon this double account our Obedience is due to the Ecclesiastîcal Laws as well as the Temporal; to which yet no Dissenters will own Disobedience to be Lawful, because without Laws, no Living; and for the same reason therefore, Obedience to both, is a necessary part of Religion; in the next place let us see how necessary therefore this Unity in point of Government in the Church is upon this Political account, in order to the happiness of the Society, which is the End of all Laws and all Religion in this present state of Life.  
AND this, I conceive, cannot better be done than by showing the dangerous influence which Disunion in point of Government in the Church, has upon the Civil Affairs of any Nation.  
As true Religion makes men the best Subjects, steady in their Loyalty, and Allegiance, Faithful in their Trusts and Services, industrious to promote the Common Good, obedient to their Superiors, kind to their Equals, and humble to their Inferiors, and always Religious observers of the Laws of God and Man: So False Opinions, when entertained for true Religion, ever render Men the Worst. And if there were nothing more in it, yet would it be the great Interest of Princes to endeavour to propagate Christian Religion in its greatest Purity; and to discountenance Errors, Heresies, Sects, and Schisms, as the best Expedient to secure themselves, and Establish their Thrones upon the  Basis and sure Foundation of the good Conscience of their Subjects: For this surpasses all the Obligations of Laws, all the Powers of Arms, and all the Arts of Policy. Laws without Conscience are like Sampsons' green Withs, which armed Interest, and successful Ambition, attended on with Fiery Zeal, 
Jud. 16.9.  will break to pieces, as a thread of Tow when it touches the Flame. The most Powerful Arms have not entail of Victory; and though the Sword be a very good Guard for the Sceptre, yet if the Sceptre turns into a Sword, a thousand Instances will show, that it lays a slippery Foundation for a Crown; which always stands most firm when set upon the Head of Princes by Love and Affection, and not by the trembling hand of Fear. The deepest Politicians are sometimes Men, shallow and fordable; subject to be deceived, and their Counsels like Achitophel's may be defeated and turned into Folly. But Religion, were it Universally practised, Princes might disband those Auxiliary Succours of the Crown, together with their Fears that raise them, and might send their Jealousies, those Envious Tormentors both of Crowns and Cottagers, into perpetual Banishment. For that teaches to smother Treason in the thought, 
Eccles. 10.20.  and prevents the Necessity of Axes and Scaffolds: Curse not the King not in thy thought, is God's Command, which they will not Transgress, to gain the Empire of the World, and lose their Souls. Innocence is their Profession, Peace, their Study, Integrity, the joy of their Lives, the delight of their Minds, and the pleasure of their Deaths; Not all the storms of Afflictions, not all the shining Glories of the Universe, can tempt them to throw off the White Mantle of unstained Innocence, that Ermine of Religion. Not all the tempting withcrafts of Dominion, Riches, Honour, or Advantage, can prevail with them to do the least Injury wilfully to their poorest Neighbour, much less than to those Sacred Persons, who are Gods on Earth; and the true Christian, if it were put to his choice, had rather sit with Job, clothed with Ashes, Miseries, and Integrity, upon the Dunghill of Poverty, than be lifted from thence by the hand of Injustice or Violence, to sit among Princes, and wear the Dreaded Imperial Purple.  
THIS is the happy Temper of Religion, which teaches the Prince that Excellent Moderation, to be so far from treading upon the Necks of his Subjects, that he will not tread upon the Heels of their Properties or their Privileges; and in all his Laws to study their Interest as his own. This teaches Subjects to study to be Quiet; 
1 Thess. 4.11.  and in stead of making Seditions, Mutinies, or Rebellions, to make Devout and continual Supplications, Prayers, Intercessions, 
1 Tim. 2.1, 2, 3.  and giving of Thanks for Kings and all that are in Authority, that so they may lead a quiet and peaceable Life in all Godliness and Honesty: For this they are taught is acceptable in the sight of God our Saviour. Nor will they venture to cut off the least Skirt of Prerogative, the lawful Inheritance of their Prince, to enlarge their own; or take one Jewel out of his Crown, to Adorn or Enrich themselves withal: They will not Deplume the Royal Eagle of his, to Feather their own Nests. The thirst of Ambition, which cannot be quenched with any thing but the Illustrious Blood of Sovereigns, is an absolute Stranger to their very thoughts, and they will rather sacrifice their own Lives and Fortunes, than see his in Danger. All their Desires are confined to a little here, and their Ambition aspires lawfully after no other Crown but that of a Glorious Immortality.  
Now to the obtaining of any tolerable Degrees of this Happy State, as there is one God, one Faith, one Baptism, so it is absolutely Necessary, that in one Nation there be one Form of Government in the Church as well as State: And that if it be not possible that all People should be of one Mind, as to matters of Opinion, yet that they should be of one Mind as to Obedience to Government in Church and State, which is matter of Faith. And it is but highly Reasonable, that private Opinion should confine itself to private Breasts, its proper Sphere, and not be permitted to walk abroad to affront Authority and the public Peace, Interest and Happiness of a whole Nation, no more than particular Gain is suffered to undo the Public Stock.  
DIFFERENCE in Opinion may well be Tolerated, and indeed cannot be avoided; but yet were men managed by Modesty, though not Religion, there need be no Mischief from it; But to publish Private Opinion for Public and necessary Truth, and to endeavour to impose it upon others, and upon Authority itself, is a practice of the most pernicious Usurpation and Consequence in any Government: For this Opposition of Opinions naturally produces a Disunion of Mind, absolutely Destructive of Government, which is to Unite all the Members of a Society into one common Body, of which Unity is the Soul; and whatsoever be the Cause of this Disunion, the Effect is always an Alienation of Affections among those who differ one from another: Now as there is nothing that makes so close a Union in the minds of Men, as their concurrence in the same thoughts, Judgement, and Sentiments about any Matters, especially those of Religion; So there is nothing that makes so great and Irreconcilable Distances between People, as their being and owning themselves of differing Judgements and Opinions. For Religion is like a Common Centre, in which all the Lines of mutual Kindness meet, and are United together in an indivisible Point: And we do more passionately love those who resemble us in our thoughts, than in our outward Lineaments and Proportions; and have a natural Aversion for those who are unlike us in our Thoughts: And the reason is, because this Discord robs us of the pleasure of Life, which is Society; and where the entertainment consists in mutual Jars, and endless Dispute, continual Contradictions, of which all men are impatient, the Conversation must needs be disagreeable; for who ever contradicts another, supposes himself more wise, and the other foolish; and where the knowledge of these differences is manifest, even in their silent Interviews, it defeats them of all the pleasure of Converse and Society, and makes men uneasy in the very Company of those who are neither beloved by them, nor love them; as all men believe of those who oppose them, and differ from them in their Judgements. So that it is not to be expected they should be ready to do those good Offices one for another, in order to the Common Good of the Society; but rather all the Mischiefs and Injuries which they can, as Enemies; as all esteem those who are not United to them by Love and Kindness; and how happy any Society is like to prove, that is thus disjointed in itself, is not difficult to conjecture.  
BUT these Animosities are extremely heightened, in regard there is always something more than bare Opinion in the Difference, and that it is impossible totally to separate Interest from Religion, and that therefore no man can look upon another as directly invading the one, without obliquely designing against the other; and what ever Passion men may have for their Religion, they are inseparably married to their Interest; & the thread of that is twisted with the Stamina Vitae, being indeed esteemed Essential both to the being & well-being of the Body: For it is not in Religion as it is in Philosophical Contests, where how eager soever men may appear to defend a Paradox, yet they are not Solicitous whether it be true or false; for what matters it between two hot Combatants, whether there be any Land in the Moon or not? Since though there be, they have no Manors nor Lordships there; and if there be not, they are never the poorer of a Farthing.  
BUT in the Quarrels of Religion, there is always a Meum and Tuum; and Men suspect not without good Reason, that the difference of Opinion is but the Colour or Pretext, it is Interest that is the first Mover, and the Ultimate Design; and this prevents all hope of Reconciliation, till one party do either voluntarily or by constraint relinquish their pretences to the others Right; for he who will invade the Possession of what another enjoys, by endeavouring to be a Disseisor, becomes an Enemy: And there are few who arrive to that height of self-denial, to hate themselves, that they may love their Enemies, or to expose themselves to the Inconveniences of cold Nakedness and Hunger, which Nature abhors, that they may feed and clothe their Enemies: nor does Charity command it; for though that Compassionate Grace look abroad for Objects of Pity, yet she always gins her Work at home; nor is any man obliged to pray for, or love his Enemies, so as not to provide for his own Family, 
1 Tim. 5.8.  and by Charity, to deny the Faith, and be worse than an Infidel. Such Saints are Martyrs of the Greek Calends. And no person can Esteem such as endeavour to divest him either of Power, Authority, Estate, or Possession, Honour, or Profit, but as his particular Enemy, and an Enemy to God and Religion, which commands, that no man should invade another's Right, in that great Command, Thou shalt not Covet.  
Now where there are several distinct Churches in the same Nation, there being both Power, and Maintenance annexed to the Office of the Clergy, they will necessarily encroach one upon another; and because what the one gains, the other must lose, the contrariety of Interests will widen the Difference between them, even to the utmost Extremity of Hatred and Animosity: and whilst every Church will labour to agrandize itself both in Riches and Power, by lessening the Esteem, Honour, Power, and Revenues of the other, it will become a quarrel of Interest as well as Religion: and let any person, if he can, Justify a Principle, that, by maintaining Domestic Quarrels, must be ruinous to Society, and all the Peace and Happiness of the present state of Life, under the fair pretence of Religion.  
LET Dissenters tell us what they please; and if their dislike of the Government in the Church is purely upon the account of Religion; former Experience has made the World sufficiently sensible, that the Dignity, Power, and Revenues of the Church were the greatest Crimes of the Government. And that they who could not approve of those Honours, Titles, and Estates in Bishops, and the dignified Clergy, could yet very well digest both their Power and Revenues, when they came by the Sacrilegious hands of Usurping Powers to be conferred on themselves.  
AND as these Quarrels will be most certain, so they will be Endless and Eternal: for admit once of many Forms of Church Government in the same Nation, and no sooner shall one be uppermost, but the Envy of the others, and their fear lest they should be crushed, or overshadowed by it, will make all the lesser Churches conspire, for their common Security and Interest, to undermine and overthrow it. And when they have by that joint confederation Effected that, then will the most Powerful of the Victorious Party, step and Exalt itself into the Place and Power of the former: which will procure it the Hatred of all the rest, who will not fail by the same Arts and Methods to dismount that, and Establish themselves: by which means there will be no end of Factions, Quarrels, and Ambitions, striving who shall be the Uppermost. All this while Religion will be the Pretence, but the State shall really suffer; and it being as impossible to separate them, as to punish the Christian, and not the Man, it must be under all the most violent Agitations and Tempests, and at last suffer most certain Shipwreck.  
THIS was the true state of our Case in England, during our late Revolutions; the Church, and Religion were made to lead the Dance, but according to the Scotch Prophecy, The State of England Paid the Piper; for the Presbyterians, in pretence Religious, but in reality Envious of the great Power, Honours, and Estates of Episcopacy, never lest till by Arts and Arms, persuading the Credulous Vulgar, that it was Popish, and Antichristian, and animating their Party in their Rebellion, with promises of Heaven, and the Church's Revenue for a Booty; God Almighty was pleased, for our sins, to permit them to be so successful as to overthrow that Government, after it had stood above a thousand years in England. No sooner had Presbytery taken Possession of Naboths Vinyard, he being stoned and dead, but they became as Odious to the Independents, who with more cunning and Address, and less trouble, gently laid them aside as Babylonish too; and notwithstanding all their Exclamations from the Pulpit and the Press, both in their Prayers and Sermons, they could not prevail either with God or Men to hear them, or support their sinking Cause, but their Companions mocked them as the Priests, of Baal, as Elijah did; and as they had done those of the Church of England. And had not the God of Mercy and Compassion pitied us in our Low Estate, when we lay in the Dust, by miraculously restoring our Sovereign to his Crown, and with him the Church to her right, no doubt but the Power and Revenue of the Church would have been a perpetual Prize, and England the Bloody Theatre upon which every Church would have Acted their Part, and endeavoured to have their turn of being Uppermost.  
AND if we could suppose that the present Dissenters are only influenced by mistaken Zeal for the Glory of God, the Purity of Religion, and the Salvation of men's Souls, and not the Destruction of their Bodies and Estates, with that of the Government; Yet can they give us no assurances, or if they can, they will not, that they or their Successors shall continue in the same Undesigning Innocence. And since these are such specious and taking Pretences with the Deceivable and Easy Multitude, who can promise, but that Ambition may put on the Cloak of Malicionsness, and call it Religious Reformation? that cunningly Dissembled Pride may shelter itself under the shining habit of pretended Piety and Purity? and that Covetousness, the root of all Evil, may not appear in the borrowed Robes of Sanctity? These Impostors may easily furnish a furious Jehu with Masks and Vizards of Religion, to impose upon many innocent Jehonadabs', and take them up with him into the Chariot of Rebellion; whilst with the same Popular and Insinuating Courtship, he shall salute them kindly, 
2 Kings 10.15, 16.  with, Is thy heart right, as my heart is with thine? if it be, give me thy hand. Which with him they will be ready to do, and to lend their assistance to the Confederation, especially upon hopes of being advanced, and taken up with him into the Chariot of Government; and hurried away with the tempting invitation, Come with me, and see my Zeal for the Lord. Though all this Zeal was merely Interest, and Ambition, to Establish the Crown to himself, by the utter Extirpation of the House of Ahab, and not one dram of true Religion, as the sequel of the story made appear. And how easy is it for Hypocrisy to put on any shape, and to appear an innocent Lamb, when in reality it is a ravening Wolf? how easy for Ambitious Spirits to pretend the Glory of God, whilst they only design their own; to decry all Forms of Prayer, and Godliness, and appear Zealous promoters of the Power of Religion, only to advance themselves to Greatness and Power: and under pretence of gaining Souls to God, to make a Gain of Godliness, and by sacrificing all to their Covetousness, to make Godliness great Gain? how feasible is it for Men to set up the Standard of King Jesus, and make a Stolen of a fifth Monarchy, and under the Sceptre of Christ to invade the Sceptre of his Anointed, and to Usurp his Throne?  
THESE are easy Suppositions of what may be the Dangerous Consequences of that Disunion in a Nation, which proceeds from admitting various Forms of Church Government in the same Nation: Nor are they bare Suppositions, but real Truths, and what has been done, and lately done among us, and what may therefore be done again. If there are any Persons who will own the Lawfulness of such dangerous Consequences, as drown a Christian Nation in Blood, Misery, and Confusion, or can but rationally be supposed that they may endanger it; let them adhere to the Principle of tollerating divers Forms of Church Government, which is the ready Way to reduce those Suppositions into these most pernicious Realities: and if it be so, as no doubt can be made, let all Dissenters either acknowledge that these Opinions are the Common Pests of Humane Society, as well as Religion, and therefore abandon them, and reunite with the Government, from which they are broke lose; or if they will persist in maintaining, defending, spreading, and increasing these Inhuman Principles and Practice● 〈◊〉 the minds of Men, both by their Doctrine and Example; Let them not think us uncharitable, if, as all sober and truly Pious and Judicious men must, an Estimate be made of them, according to the future Consequences, and not their present Appearances; which, for any thing can be known to the Contrary, may be only double-guilt Hypocrisy, 
Simulata Pietas, duplex Iniquitas.  and that is in truth double-died Iniquity.  
IF they did not foresee these Mischiefs, they are now shown them, and if upon Notice and Warning given they do not endeavour to avoid them, we cannot remain Masters of common sense, but we must believe they intent them; and if we do believe that, we may very lawfully not only Pray against them for the Peace of Jerusalem, 
2. Thess. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from such men as are out of place, disorderly, and not deserving therefore any place in society. Exod. 21.29.  To be delivered from Unreasonable Men; but the Government may and aught to take care of itself, and those under its Charge, who are Obedient, and truly Fear God and the King, to secure them from such wicked Attempts. In the Law of Moses, which was given by God's Command, if an Ox were wont to push, and the Owner had warning, and did not take Care to prevent it, he was to make good the Damage either with his Life, or his Estate; if a man digged a Pit, and any thing fell into it, he was to make restitution: let me infer with St. Paul, Doth God take care of Oxen? and shall no care be taken of Christians? 
1 Cor. 9.9, 10.  or saith he it altogether for our sakes? for our sakes no doubt this is written, that we may plough in hope, and sow in hope, and be made partakers of our hopes, by reaping the quiet and peaceable fruits of Righteousness. That these Principles have pushed against Government in times past, is most notorious; and one may truly say of them, as Rehum the Chancellor of Artaxerxes said falsely of the City of Jerusalem, 
Ezr. 4.15.  If search be made in the Book of Records of our Fathers, we shall find and know, that these Principles are Rebellious Principles, and hurtful unto Kings and Provinces, and that they have moved Sedition in former times. Tragical Remembrances are still fresh: how with their Horns of Iron they pushed, and wounded, and murdered the Church and State; and how thousands of innocent souls fell into the Pit of Division, which they had opened, Nay. 
Lam. 4.20.  The breath of our Nostrils, the anointed of the Lord was taken in their Pits. And if they will still be pushing, and still make the Pit wider and deeper, they cannot but know what they deserve, both by the Law of God, by the Law of Nature, which teaches all Creatures self Preservation; by the Law of Nations, which designs the common good and happiness of Mankind; and by the Law of our Land, which is made to secure the Peace, and Prosperity of the Society; of which all such are unworthy Members, or to speak truth, rather the Diseases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than parts of the Body Politic, both in Church and State.  
BUT supposing the best that we can, in admitting of different Forms of Church Government in the same Nation, and that they should have no Seditious Intentions, or Inclinations, yet would it be impossible to Cure the Prince or the People of those mutual Fears and Jealousies, the uneasy Companions of men's minds, which rob the one of the Pleasure of their Crowns, and the other of the satisfaction of their Lives which must spring from this Fountain; and which will load the Government with continual Cares, and put it upon such immoderate Watch, as will scarce permit it to sleep, and however will not suffer even the sleep of those who labour in it to be sweet unto them. For we must either suppose the Supreme Governor to be of Gallio's Faith, 
Act. 18.17.  and that he cares for none of these things; or (which would be as kind to him) that he is of the Grand Signiors Religion, whom one may well place, as the Italian Painter did one of our Kings, between Moses, Mahomet, and Messiah, 
Pasquil. Hen. 8.  with a Quò me vertam Nescio in his mouth; or we must suppose him to join with some one of these Churches. For should he to day go to the Cathedral, and to morrow to the Conventicle; one while to the Bull and Mouth to a silent Meeting, another resort to the Anabaptists, and so walk the round of Religions, every one of these would doubt him not to be of their Church; and by endeavouring to oblige all Religions, he would be suspected to have no Religion at all: and should he firmly adhere to any one, he would thereby disoblige all the rest; who would be Jealous that he did not love them, that he only Tolerates them pro tempore, for his convenience, or to serve the Interest of his Affairs, and that if he were settled and secured at home and abroad, he would retrench their Liberty. And by how much both he believed and they knew, that their Mutual Safety and Security were inconsistent one with another, by so much more their Fears and Jealousies of each other would increase; this would necessitate them to create him troubles and Difficulties in his Government at home and abroad, that so the fear of greater Inconveniencies in opposing or suppressing them, might make any attempts to secure himself that way, dangerous and Impracticable; that so by being unsecure for him, they might secure themselves: These Practices and underhand Artifices and Correspondencies with Foreign Powers to balance his, or give him Diversions, must of necessity render any Prince Jealous of them, for no Prince can be free from fears and jealousies, who does not believe himself secure, and no Prince can think himself so, who daily finds his Subjects using all Arts imaginable to traverse his Designs, and asperse his Government, by raising Fears and Jealousies of his Designs against their Religion or Liberty, and continually perverting all Occurrences of State, not only to Establish those suspicions in the minds of their own Party, but to make use of them as Engines, to draw in others to join and side with them; by persuading them that if they do not, All will be lost; Privilege, Property, and Religion, will all be swallowed up by Prerogative. And every several Sect having gained the Opinion among their Followers, that theirs is the only true Religion, they will believe without any difficulty, that the Government which would debar them of that, will make no Scruple of taking from them all they have. And because none of this can be done with their consent, therefore necessarily an Arbitrary Power must be introduced to effect it, and when men's minds come to be infected with this Jaundice, it turns every thing into the Colour of their Suspicion: So that the Prince cannot raise any Arms for the Defence of his Crown against a Foreign Power, but presently that is only a pretence, and the real Design is to rule by the Sword; he cannot demand any supplies of Money, for the most pressing Occasions of the Public Affairs, but it will be denied, or delayed, lest it should be misemployed to the erecting an Arbitrary Tyranny; and thus whilst these Fears and Jealousies play the Tyrants over both, the Prince is run upon one of these two Rocks, either the necessity of Supplying and Supporting himself Arbitrarily, with what they would not afford him Legally, and which they ought to have done voluntarily; or otherways to expose himself to the Contempt of his Neighbours, and the Danger of their Arms, and thereby of the Ruin and Subversion of the Government; or else to the Usurpations of his own Subjects upon his Crown and Dignity.  
THAN shall every man who is a true and a Loyal Friend to his Prince, be esteemed a Traitor to his Country; a wise or faithful Counsellor, and therefore in his Prince's favour, shall be adjudged an Enemy to the People, a Conspirator against their Privileges and Religion: And if these Jealousies have gained a Party so numerous, as to be Confident, or if they can persuade the Populace into an Ephesian Tumult for they know not what, then shall the Lives of the Prince's surest Friends be demanded as Sacrifices to Atone the Popular Frenzy; and their Blood must quench and allay this fire of Jealousy. It were well if this had only been our Case in the Noble Earl of Strafford, and Archbishop Lawd, who fell the first Victims to this Idol of the People's fears, which for all that, grew afterwards into a Flame so raging, that whole Rivers of Blood, (and even of that which made the Axe blush, and will England for ever) were not able to extinguish, till it had burnt the most Glorious Government the Sun sees in all his travels, into Rubbish and Ashes.  
SOME seditious Pamphlets lately thrown abroad in the World, and dispersed at a common Charge, would induce one to believe the Case were our own, and particularly one entitled, An account of the Growth of Popery and Arbitrary Government, etc. where the Writer does, 
Greg. Naz. Or. 1.  as Nazianzen says, Arm himself to be Eloquent against the Truth; abusing that, the better to abuse others, into a belief of the most Notorious Calumnies, and Sarcasms against the Government, the King, and his Ministers, the Judges, and who not? As if all conspiring to alter the Established Government, both Civil and Ecclesiastical. And is as Industrious as Malicious, to set us all into a Flame: To do this at a Season when we are under the apprehensions of a Foreign War, for the defence of ourselves and all Europe, against the danger of a Neighbour too near not to be feared, and grown too great to be suffered, looks, and certainly is a Design of the greatest Mischief; and if the Authors are not Dissenters either from the Church of England, or from all Religion, as well as from the Court of England and the Interest of England, the World is strangely mistaken; the Sibboleth which lisps so demurely in every Page, plainly shows that it was Penned by the Men of Ephraim, who have a design to Quarrel with our Royal Jephtha their Deliverer, by the unparallelled Amnesty, from the Ammonites of their former Delinquencies.  
THESE are the proper effects of Jealousies, and Misunderstandings between a Prince and his People; the natural result not only of Diversity of Government in the Church, Tolerated, but permitted even by Connivance. And what can be the end of Disunion between these two, whom God has joined together, and no man ought to put asunder, and who ought to live together in all the happy Caresses of a Conjugal Affection; what can be expected from such a Divorce, but a troublesome Reign to the Prince, an uneasy Life to the People; who must always be under the apprehensions of dismal Revolutions and unhappy Days; and whilst neither of them esteems themselves secure, they both become Miserable. Whereas on the contrary, Unity in the Government of the Church, being, as before was said, Political as well as Religious, will remove all these unnecessary Fears and Imaginary Dangers; it will beget Love and a mutual Confidence in each other, between a King and his Subjects, which is the only happiness of the Crown, as well as of the Nuptial State: Of which one may say as the Poet.  
Faelices tèr & ampliùs,  
Quos irrupta tenet Copula,  
Nec malis divulsa Querimonijs.  
When there is no Murmuring or Complaining, but the one Obeys with Pleasure, what the other Commands with Love, and love the one as much to be Commanded, as the other to Command. But alas! this is so far from being hoped for, so long as there is this Disunion in the Political Government of the Church, as it would be, if there were so in the Political Laws of the State; it being as impossible to satisfy all Parties with the one as with the other; and there being notwithstanding the same reason, that those who are dissatisfied, should yet yield Obedience as well to the one as to the other, since they are both of the same Nature, and levelled at the same End.  
FROM what has been said, it is evident, that a Disunion in the Political Government of the Church in the same Nation, Lays the perpetual Foundation of Dreadful Changes, and Revolutions in the Government of the State: and by sowing Jealousies, Fears, and Discontents in the Minds of Men, it gives continual Opportunities to the Ambitious, Covetous, Envious, Proud, and Discontented, to run the Nation into Civil Broils, and Intestine Quarrels: for which reason Solomon gives this necessary Caution to all those who will be the Disciples of true Wisdom, My Son, fear thou God and the King; and meddle not with those who are given to change. Which of necessity all Dissenters must be, whilst they believe themselves the only People who Worship God in Spirit and Truth; and therefore contrary to the manifest Design of the Gospel, (were they what they pretend, or believe) endeavour their own Establishment by force and violence, the confusion and utter subversion of the Government, which does oppose them, and their pernicious Practices; so dishonourable to Christian Religion, and the Protestant Cause; so destructive of Peace and Charity; so contrary to the common good of all Society, and the Happiness of Mankind in General; and in particular to the safety and security, the Settlement and Establishment of that Church and Nation of which they are Members, and to which by the Rules of Religion they own all Obedience.   

CHAP. XI.  
NOR will the Mischief of this Disunion in the Political Government in the Church, confine itself at home, or be contented with making us unhappy among ourselves, but will most certainly Expose any Nation to the Power and Attempts of Foreign Enemies: for Unity in any Government, is like the state of Health in the Natural Body, where the Muscles are firm and Robust, the Nerves strong, the Ligaments compacted, the Joints close, the whole Strength entire and vigorous, and every Member obedient to the Head, whereas on the contrary, want of Union renders the Body Politic crazy and infirm, the Head may command the Hands or the Feet, but they are out of joint, and cannot move; or if they do, it is with so much Pain or Trouble, with such a Feebleness and Languor, as is next to Impotence itself: and when any People are in this Condition, they become an Easy Prey, as well as a great Temptation to any Foreign Power.  
FOR first, This render them contemptible to their Foreign Enemies; for Men always make a Judgement of the strength of any Nation in proportion to their Unity among themselves: for what does it signify though a Nation be never so Rich or Populous, if they be not unanimous? their Enemies must needs thus Argue with themselves; What though this People abound in Money, and swarm with Inhabitants, so long as they are like a Rope of Sand? it is a sign of the goodness of their Country, as well as the Weakness of the Nation: there will be the better booty, and the cheaper Victory; the Conquest will pay us well for our Pains, and our Pains cannot be great to subdue a People who are already half Conquered by their Civil Dissensions; we are not to go to dispute a bloody Conquest, but a certain Victory: Their mutual Fears have alienated the Affections of the People from their Prince; and they who have been so Prodigal to waste all the stock of Loyalty which was left them as a Patrimony from their Ancestors, will easily be tempted to sell the Reversion of their Allegiance to a new Sovereign; Nor shall an Invader ever need to fear a Party, who for ready Money in hand, and large Promises of future Payments and Gratifications in whatever they demand (which he may Pay he knows as he pleases) will not either actually join with him, or however retard all the Counsels and necessary Preparations which shall be made against him, for the defence of the Public. Nor will they be wanting by fair Pretences, or by the Golden Key (where that is permitted to be used) to open themselves a way into the Counsels of their Prince, places of Trust and Importance; thereby to betray him, and gratify his Enemies, by opening them a Passage into his Dominions, and an easy Door of Conquest.  
AND therefore Secondly, When by Reason of danger from abroad, there is the greatest necessity of Unity at home; when they should be mustering Men for the Common Defence of the Public, they will be most busy in Mustering up whole Armies of Complaints, Grievances, and Faults in the Government: when they should be raising Money to defend the Crown and Government, in order to the Common Safety, they will be raising Fears, Jealousies, and Disturbances in the Minds of his Subjects, to distract and divide them: then will they be most busy at the Mint to coin false Reports and counterfeit Rumours, strange Discoveries and Conspiracies against the People's Liberties, and Religion: and animate all these Disorders, by telling the Credulous, that now is the Time, or never, in the necessity of Public Affairs, to advance their Private Interest. For should the Prince return Victorious over his Foreign Enemies, and settle an honourable Peace abroad, he would be in a Condition to turn his Arms against them, and endeavour to secure and settle his Peace at home; and should they lose this Opportunity of his Necessity, possibly they may never meet with the like again. And should the Prince fail of Success in the Defence of his Crown and Country, which they will take all the Care they can that he shall, the assistance they have given his Enemies (though by no other way but secret Correspondencies, and clogging the wheels of Affairs, to make them move heavily, and by consequence unsuccessfully,) will entitle them to the Favour of the Victor, if it prove an entire Conquest; or however if it comes to a dishonourable Peace, to his Protection. For he must be Master of very little Policy, who will not endeavour to support and encourage a Party in the Dominions of his Enemies, who shall be able upon all Occasions to do him such considerable Services.  
BUT Thirdly, This Disunion of any Nation among themselves, does not only render them Lame and Impotent at home, but Ruins their Hopes of Confederations for their Assistance and Security abroad. For the Leagues and Amity's of Foreign Princes and States have always their Foundation laid in their own Interest and Advantage; and who will enter into Leagues Offensive and Defensive for their Common Security, with a People who by reason of their Intestine Divisions, are in a condition to need Assistance from others, but not afford their Allies any considerable help in their Necessity? His late Majesty was a dreadful Example of this Truth; for did not all Europe stand gazing at our Flame, without ever so much as offering their Mediation to Extinguish it? which of all his Confederates or Allies came in to his relief? did they not permit his Crown to be taken off his Head, and his Head from his Body, without any concern? although it was the Common Case of all Crowned Heads, and a Precedent which their Posterity may have cause to repent that ever it was permitted; but shall never able to raze out of the Records of Time. And though this was a private and Intestine Quarrel; and therefore not esteemed the concern of our Allies, yet does it manifestly prove, that since all Alliances are managed by Interest, if they come to believe, that to assist us against a Foreign Power, be as little their Advantage, they will be as slow and backward to do it then: And there is nothing can more forceably persuade them into such a Belief, than by our own Disunion and Division, to put ourselves out of a Capacity of being serviceable to their Interest, by the ability of mutual help and Assistance in their time of Need.  
So that it must be pure Compassion for their own Affairs, and to keep the Balance from inclining too much to one side, that must be the Motive to encourage them to lend us their hand; and since that cannot be expected till they see us ready to Sink, let any person Judge into what a Miserable Condition we must be reduced, before we receive that Help, or they come in to our Aid. Whereas, when any Nation is powerful, by being unanimous, their Friends and Allies will upon the first Summons, be ready to assist them, not only for their own Interest, and because they expect the like Kindness, upon the like Occasions; but because they will be unwilling and afraid to disoblige a Power, which but by withdrawing itself from them, may expose them to Dangers and Hazards: Or resenting it as an Injury and Affront, may at one time or another remember it with thoughts of Revenge.  
So that there is nothing can be more apparent than that Disunion in any Nation, weakens its Force and strength at Home and Abroad, and exposes it to the Danger of Foreign Enemies, whilst it gives them all the Invitations and Assistances they can desire, to accomplish their Conquest and its Ruin.  
BUT bedsies all this, there is something more in this Disunion in point of Church Government in our Nation, which is particularly dangerous to the present Government: And that is, that it Naturally inclines all the several Parties to Antimonarchical Principles, and to entertain kind thoughts of Polyarchy in the State, as well as Anarchy in the Church; and of all others, to Democracy rather than Optimacy. For where the Government is Elective and Mutable, every several Party will endeavour to make such an Interest in all such Elections, as to have a considerable number of the Governors, to be of their Persuasion: By which Method they entertain a constant Hope that they shall be able, not only to continue that Liberty to their Way, but also to increase and Augment it. Nor is it possible by any Arguments to persuade them that Monarchy is the best Form of Government; and which is strange, the former experience of the Tyranny of the late Commonwealth, which was Established upon the Ruins of our Peace and Prosperity, the toss, and Tumbling, the Uncertainties and Rollings of that raging Sea of Confusion, is not convincing, but that they will Embark themselves in it upon the same Design, although they know it is a Red-Sea of Blood, and leads us all to a Desolate Wilderness. How contrary and repugnant this Government is to the Fundamental and Established Laws of these Nations, I need not tell: But what must they be, who pretend for Religion to overthrow all the Foundations of the Earth, and put them out of Course, unless God hold up the Pillars of it, as hitherto he has done in despite of the raging of the People. However, it affords us a clear discovery of the Tempers of those men who keep up these Principles of Disunion, which have such a desperate influence upon the Civil Affairs, and endeavour to Ruin the State by setting up Religion; and whose restless and unwearied Industry leaves no stone unmoved; Nay, who will move Heaven and Earth, to accomplish their Design. This has been observed to be the Genius of Dissenters in former Times, and it is to be feared the Humour has not left them. 
Esay 57.20, 21.  For they are like the troubled Sea which cannot rest, but is continually casting up mire and dirt; Foaming, and Raging, and Raving like that unstable and unruly Element, to enlarge its floating and turbulent Empire, by encroaching upon the Terra Firma, the Peaceable Earth; and one may but too truly add the Words of the Prophet, There is no Peace saith my God to the Wicked. 
Rom. 3.13, 14, 15, 16, 17, 18.  For their Throat is an open Sepulchre, with their Tongues they use Deceit, the Poison of Asps is under their Lips. Their mouth is full of Bitterness, their feet are swift to shed Blood. Destruction and Misery are in their ways: And the way of Peace have they not known. For their Practices declare it publicly, what ever they pretend either of Innocence or Sanctity, That there is no fear of God before their eyes.  
THERE being no Differences, as before was observed, which do so absolutely Alienate the minds of Men, as those about Religion, as they are most irreconcilable, therefore they are most dangerous; not only to the Essence of Religion, but to the Civil affairs of State; for if we be divided, and distracted, what matters it how or by what Means? The effects of these Dissensions will have the same influence upon the Public Affairs, whether they come from Religion or Ambition. Either will ruin us, but the former more certainly and with greater Artifice; Because more insinuating and plausible in outward appearance. For men who have any sense of Religion, cannot but look upon it as the great concern of their Lives, and the care of their Posterity, to whom they desire to transmit it as well as their Estates: And though it is in Charity to be hoped, that many Dissenters are not ware of this dangerous Rock which lies under Water, and that they have no such Ill designs, yet they cannot be ignorant from former Expeence, that there may be such among them now as have been formerly; and that Popular and Ambitious Spirits have made use of their Zeal and Credulity, to abuse them and the whole Nation into Misery and Slavery, under the pretence of Liberty: And that such Men will never want either Shelter or opportunity under those pretences of Religion, to embroil us among ourselves, or betray us to a Foreign Power, so long as this Disunion continues, and these Differences are encouraged, maintained, and daily propagated among us.  
THIS is a season when these things would be seriously Considered by all Dissenters; and if it shall appear a real Truth, that this Industry, in stead of promoting true Religion, must promote our Ruin, they ought voluntarily to Unite and return to the Obedience of the King and Church: For otherways their Actions will confess what their Tongues deny, and that this Reformation is in Reality the Subversion of the Government which they intent.  
FOR what is it possible to believe or think of such Persons, as with treacherous Joab, 
2 Sam. 20.29.  call us Brethren, inquire of our Health, and with the right hand salute, that with the left they may stab us (as he did the incautelous Amasa) with our own Sword under the fifth Rib. Can they be esteemed Friends to their Country, or the Protestant Religion, who through their Dissensions discredit the one, and disable the other from defending it? is this the way to secure us from Arbitrary Government, to make the Prince's Government perpetually unsafe and uneasy, and almost impracticable without it; by forcing him, for the guard of the Sceptre, to wear a Sword; and then exclaim against him for doing that which they have necessitated him to do, or to leave his Crown and Life, and that of his Loyal Subjects, to the mercy of the Sword of Rebellion? Can it be probable that this should be an Expedient to preserve us from the Roman Religion, to furnish them with Arguments against us; that we deny the Catholic Faith in the Communion of Saints; and to give them this advantage against us, to say, and truly, that we have neither Unity nor Charity? Or can any man in his Wits believe, that the best way to Establish Peace among ourselves, is to maintain perpetual Principles of Quarrels and Contentions? Or that we are like to defend ourselves from powerful Enemies abroad, (Enemies by a Hereditary Animosity, and Enemies upon the account of Religion) by worrying one another at Home? No, no, as soon shall the Plague become an Amulet to preserve us from Contagion; as soon shall Impotent men be cured by cutting their Nerves in pieces; as soon shall men see clearly by putting out their Eyes; and all that ever can be imagined, that is not only improbable but utterly impossible, come to pass, as that this or any other Nation should be happy without Unity, not only in point of the Civil, but Ecclesiastical Government; or that men's minds should be easy whilst the Spring of Jealousies is kept open among us, and the fountain of Charity is stopped up; or that we should be safe from Foreign Enemies, when no man can tell who is his Friend at Home.  
NOR in short, can it be hoped that Truth and Peace should flourish in our Days, when Private Opinion shall be preferred before the Catholic Faith, and the practice of the Church in all Ages; 
1 Tim. 6.4.  when Eternal Wranglings about Words, and Questions, whereof cometh Envy, Strife, Rail, and Evil Surmising, shall be the great Accomplishment of Christian Religion; and shall banish all Love and Charity from the minds and lives of Men. What can be the end of these Mischiefs? So long as Obstinacy in our private Judgements, shall be accounted a more Essential part of Religion, than Obedience to Lawful Authority; but what the Apostle long since, by way of Caution, predicted to the Church of the Galatians, 
Gal. 5.13, 14, 15.  Brethren ye have been called unto Liberty, only abuse not your Liberty for an occasion to the Flesh; but by Love, serve one another; for all the Law is fulfilled in one Word, even in this, Thou shalt love thy Neighbour as thyself: But if they by't and devour one another, take heed that ye be not consumed one of another. Which fearful Prophecy, so truly verified and fulfilled upon that and the rest of the Asian Churches, God of his infinite Goodness and Mercy avert from us, by bestowing upon us this Unity of the Spirit, which is the Bond of Peace; and which is certainly the true Spirit of Christian Religion, and the only way to obtain that peace of God which passeth all Understanding, which will fill the Soul with peace of Conscience here, the World with happiness, and all those who follow it, with Eternal Joy, unspeakable, and full of Glory in Heaven.   

CHAP. XII.  
THUS far I have endeavoured to follow Truth, by manifesting that Unity in Faith, and Unity in Government in a National Church, are absolutely necessary, both to the salvation of men's Souls, and to the Happiness, Peace, and Security of any People in their Politic Capacities.  
As there can be nothing in the World more desirable, so there is nothing that all good Men ought more sincerely to endeavour to promote. Blessed are the Peacemakers, says the Eternal Prince of Peace, for they shall be called the Children of God; who is the God of Peace, and the Author of the Gospel of Peace. Let us therefore, in Order to it, in the next place see what Expedients have been propounded to restore this Peace to this Church, and Nation.  
IT has been already manifested, that Unity in point of Faith, is the Bond of the Catholic Union among all distinct Churches which are Members of the Catholic or Universal Church; but this Faith must Work by Love. 
Gal. 5.6.  It has been also shown, that though this Unity of Faith which works so by Love, as that though distinct Nations and Churches disagree about Ceremonies and Circumstances of Religion, yet they may all agree in the substance of Faith, yet that it is impossible, this should be in the same Nation; and that therefore Uniformity of Government in the Church is absolutely necessary to maintain Charity and Unity. And though this might be sufficient to show the Unreasonableness of Toleration of different Forms of Divine Worship under the same Magistrate; yet since there is such a Cry among all Dissenters, both Papists and others for Toleration, and Liberty of Conscience, as an Expedient both Politic, Religious, and Necessary, let me be permitted freely to speak my impartial sense concerning it.  
THOUGH all Parties whose private Opinion makes them Dissent from the Established Government both in Church and State, must of necessity be desirous of a Toleration; yet I find the Papists and the Presbyterians are they who appear most solicitous for it: and yet of all others they seem least to deserve it. For no man ought in reason to demand that for himself, which he would not think it lawful to grant to any other if in his Circumstances: Now Experience has given us Demonstration of the violent Tempers of both these; and there is not a Possibility of doubting, but if either the Papist or Presbyter were in Power, they would not allow any Toleration, or Indulgence to other Dissenters; but the one would Establish the Sceptre of the Pope, and the other of Christ (as they call their New Government) with the most unlimited Sovereignty, both over the Faith and Actions of All; Princes as well as Peasants: and since they would compel all People by the utmost Severities and Rigours of Penal Laws to Carry the Yoke which they would Impose upon them, what reason can they have to Expect for themselves what they would deny all others? for their Practice has made it evident to the lowest Understanding, that they who have so little Charity for their Brethren in the Common Christianity, as to damn them without remedy to the bottomless Abyss of Hell, for dissenting from them in any one point which they have decreed to be De Fide, will look upon it as an Effect of Compassion rather than Cruelty, to convert them, and save their Souls, though with the loss of their Lives, Liberties, and Estates: or if that cannot be effected, to confound them, to Extirpate and destroy them, lest they should lead others by their Doctrines or Example to Damnation.  
WHEREAS in truth and reality nothing but Blasphemy, Atheism, and such Immoralities as are destructive of Humane Society, render men obnoxious to Temporal Punishments: infidelity, or not believing aright, being Crimes or Defects rather of the Understanding, fall no further under humane Cognizance, or Penal Laws, than by their Consequences and Effects they may, or do prejudice those Laws and the Common End of Society: and therefore they are reserved for the Punishment of a future state; and the Church can proceed no further, than to Exclude them from her Communion, but not out of the Possession of their Lives, or Estates, which God Almighty, as the Common Father of Mankind, thinks fit to permit them to Enjoy, making his Sun to shine upon the Just and Unjust with an equal influence and benignity.  
BUT since a Papist has undertaken the Common Cause of all Dissenters, 
The Advocate of Conscience, Liberty, etc.  and it may be has said as much for them as the subject will bear, and more in behalf of his own Party than any other Dissenters can pretend to for themselves, Papists having the specious plea of Prescription, as the Religion of our Ancestors, the ancient Form of Government in the Church, and the Ancient Faith, had they permitted it to continue so Entire and Undefiled, unmixed with their Apochryphas, and Tradiditions; I will endeavour to answer what is most material in his Discourse, in order to discovering the Weakness of his Plea, not concerning myself with the sincerity of his Intention, which though appearing for all, is only Designed for the benefit of his own Party.  
IN the first place therefore I desire that Notice may be taken, how he states the Question in the Prooemium of his Book. Note (saith he) by Persecution, Imposition, and Restraint, we only mean, the strict requiring to believe this to be true, and that to be false, etc. and upon refusal to Swear, or Conform, to incur the Penalties Enacted in such Cases; but by these Terms we do not mean any Coercive Let or Hindrance into public Meetings. By Liberty of Conscience, we understand only a mere Liberty of Mind in believing or disbelieving this or that Doctrine, so far as may refer only to religious matters in a private way of Worship, which are not destructive to the Nature and Grounds of Christian Faith, nor tending to matters of an External Judicature, in abetting any Contrivances, or disturbance to common Peace or Civility.  
As to the First of these, I would gladly be shown when or where the Government did ever in this sense persecute in any thing which is purely the subject of Faith, without relating to Practice, or the Consequences of such Faith? or where any person for refusing to Believe, or Swear, or Conform to any thing which did not insluence the Civil Affairs of State, was ever punished? was ever any man fined, imprisoned, or banished, because he would not swear to believe any Theological Point, as of Free Will, Merit of Works, etc. which had no relation to Political Affairs? there cannot be one Precedent found in all the Records of all our Courts of Judicature, though we can show many out of that Legend, as he calls Bishop Fox's Martyrology, who were put to death without any other Crime than that they did not believe the Theological Point of Transubstantiation; and when nothing else would do, than the kill Question, What say you to the Sacrament of the Altar? was sure to turn them over to the Secular Power for Heretics, and it was not long before the Writ de Hereticis Comburendis brought them to their Funeral Pile. But if any thing which men pretend to be matter of Faith, be found by Experience dangerous to Society, destructive of the Fundamentals of our Government, may not we Lawfully endeavour to oblige those who own that Faith, to give security that they do not believe it so, as to be prejudicial to the Government? such are the Doctrines of the Pope's Supremacy and Power not only to Excommunicate, but to Depose Princes, and dispose of their Crowns: that Equivocation even upon a solemn Oath is lawful; a Position that Ruins all Religion, and Fidelity, and the very Reputation of Humane Nature. And yet a Treatise I have seen written to this Purpose, in the latter end of Queen Elizabeth's Reign, and approved by Blackwell the Archpriest, in these words; Tractatus iste valdé doctus, & veré pius & Catkolicus est, etc. Certissimé SS Scripturarum, Patrum, Doctorum, Scholasticorum, Canonistarum, & optimarum Rationum presidijs, plenissimé firmat aequitatem aequivocationis. Ideoque dignissimus est qui Typis propagatur, ad consolationem afflictorum Catholicorum, & omnium piorum Instructionem. This Treatise, saith he, is very Learned, and truly Pious, and Catholic. Certainly therein the Equity of Equivocation is fully proved by the strongest Reasons out of Scriptures, Fathers, Doctors, Schoolmen, and Canonists, and therefore is most Worthy to be Printed for the Comfort of afflicted Catholics, and the Instruction of all good People. Must now the endeavouring to suppress the Authors of such Doctrine, be Persecution for Conscience sake? have these Opinions no Influence upon Humane Society?  
As to the Second Note, a Liberty of believing or disbelieving this or that Doctrine, only in order to a private way of Worship, etc. Who ever denied this Liberty? Is there any Judge of thoughts of the heart besides God? Is any man denied to enjoy his private Opinion, or can he be, so long as it continues so? But if People will Transgress these Limits, and impose matters of private Opinion as matters of Faith, in order to practice, and such Opinions as ruin Charity, disturb Peace, unsettle Government; must these too be Tolerated? And such are the Opinions of Rome and Geneva. And it is not a private, but a public Liberty which is denied them; a Liberty to Poison men's Loyalty, and first Murder their Allegiance, that they may with more ease Murder the Government. A Liberty to banish Charity, Peace, and Unity, out of the Church, to Establish true Religion without them. So that if he would stick to his Demands, he could no sooner ask than have such a Toleration as is not in the Power of any Mortal Authority to abridge any man of; and it is impossible for any person to suffer Persecution for his private Opinion; for no man can be punished but for what is known to be his Opinion by his own Confession; and when it comes to be so, either by his words or Actions, it ceases to be Private: For suppose a man were a Mahometan, but no person knew it besides himself, who could tax him with it, or punish him for it? but if he will make his house a Mosque, and endeavour to Convert others to the Koran, to make a Party, and to Erect the Crescents to pull down the Cross and the Crown, would that be private, or deserve Toleration?  
BUT to trace him, he tells us p. 1. That no man has power over Conscience;  Imposition and Violence are unlawful; A very Logical Consequence; No Prince has power to Punish, therefore not to Tolerate neither; God hath Exempted the Soul out of his Commission, but not the Body: Why does he then demand that which is not in their Power to Grant? As for his Examples which he gives for Toleration, from Turks and Pagans, they are but ill Precedents for Christians. And for the Instance of Theodosius and Gratian, if Socrates be to be credited, it is a great Slander upon those two good Emperors: Gratian indeed, 
Secretary Ecc. Hist. li. 5. c. 2. & 10.  at his first coming to the Crown, gave Liberty, that every Sect and Opinion should freely, without Molestation, frequent their wont Assemblies, except the Eunomians, Photinians, and Manichees: But no sooner was he settled in the Empire, 
God 1. Tit. 5. lege, Omnes.  and had joined Theodosius to him, but they command that all Heresies should for ever keep Silence. The same Prohibition Arcadus and Honorius, continue and Augment; 
Ibid. lege Cuncti.  Let all Heretics (say they) understand, that all places must be taken from them, as well Churches, as other places of Meeting, as private Houses, in which let them be debarred from Service, both by Night and by Day, 
Ibid. leg. Ariani.  and the Lord Deputy of the Province, was to look to the Execution of this Law, and if he permitted their Meetings either openly or secretly, he was to fine for it 100 l. Theodosius the Younger, whom Socrates compares to Moses for his Meekness and Excellent Nature, yet with Valentinian his Cousin, summing up in a Catalogue the Heretics of that Time; Commands that no where within the Roman Empire, their Assemblies or Prayers should be permitted, but that all Laws made to Prohibit their Meetings, should be revived, and made perpetual. And this they did, because they thought the Civil Power was obliged to Protect the Ecclesiastical, and to maintain Peace in the Church of God, and, as our Advocate quotes the Wise Sir Francis Bacon for another purpose, pag. 7. Because the Sword of Dissension ought not be put into the People's hands, to nourish Seditions, Treasons, Conspiracies, etc. which were to dash the first Table against the second, and to consider Men as Christians, so as to forget they are Men; which with the Gentleman's favour, is not much to his advantage, since these are all the Effects, and necessary Consequences of Toleration.  
IT was the great Misfortune of the Poet Claudian, that his Excellent Wit fell upon dry and barren Subjects; the same ill Luck has this Writer, in falling upon this Subject of Liberty of Conscience, so contrary to his own, and the Judgement of his Church; that I shall use no other Arguments than his own Words, and by turning his own Cannon upon his Castle in the Air, I do not Question, but to make him quit his Fortifications: The Truth is, I like his Title of Advocate, for he proves himself one, and acts the Advocate exactly, making the best he can of a bad Cause; but so great is Truth, that it needs no other Advocate, nor any better Arguments, than even in speaking against her, he is compelled to use for her. Pag. 41. The ancient Original Fundamental Laws, says he (by which other Laws of Less Extent are to be regulated,) were intended as a defence, and Protection to all; providing one injure not another, and that Common Peace and Safety be secured; No other Subsequent inferior Law can therefore debar any peaceable Christian (that answers the Necessities of Church and State, Civil, Spiritual, and Political) in equal Justice, and in Foro Conscientiae, from this Privilege Originally due to all. And this he fortifies with the Confession of a Presbyterian Divine, without a Name, who never saw any Argument yet, that could clearly Evince, why any sort of Men who would profess a peaceable subjection unto the Civil Government, might not in all their Civil Rights be protected by it. Does not this oblige every Government to an easy Credulity, to its own Ruin? For the greatest of its Enemies will profess this Subjection, till they have power to effect their Ends; and by this Rule there is no care to be taken of men's Principles or Practices, if they can but speak Fair, and profess they mean no hurt to the Government; no matter for what may happen afterward; the Governors may sleep securely, till their throats are cut by these harmless Professors.  
BUT taking this for a Maxim granted, I proceed upon his own Words; That no Toleration of different Religion is to be permitted, and that first from the Apostle St. Paul's Rule (pag. 49.) Hast thou Faith, have it to thyself; And seeing that Universal Unity among Christians is not to be attained, such a Toleration of things tolerable, is not only Lawful, but necessary, where a Latitude or Liberty is left in such things as are not clearly, and positively laid down in Scripture, in things of private Practice. Which is just giving that Liberty which no man can take away, every man being at liberty to believe and do so, so long as he keeps it to himself, and that it is Tolerable Faith by being to himself, and his practice is truly private. But why then does the Church of Rome Command us to believe Supremacy, Purgatory, Transubstantiation, etc. which are not clearly, nor positively laid downin Scripture; is this Good, Just, and Equal dealing with us?  
BUT Secondly, I Argue from his own Reason, because nothing is more clear than that this Toleration must of necessity destroy that Original Fundamental Law of Protection, due to all from the Government; which will not be able to Protect itself, since it must embroil the Government, and endanger its Ruin, that being the very thing for which Toleration is so earnestly desired. For a Wise Government (pag. 50, 51.) may tolerate (at least in a private way) with the Old bounty of giving what they cannot help, different Opinions, when otherwise the Public may be entangled, or endangered, or rather because the Conscience cannot be compelled, or Faith forced; and more especially if they be such Religions, as do not overthrow the Foundations of Truth, nor such as disturb or impugn the Government Established; or if the Professors thereof be such as are not Factious, or pertinacious, but Honest, Simple, Tractable, Obedient to Superiors, having no other End in holding their Opinions in Religion, than God's Glory, or satisfaction of their own Conscience; and withal are willing to submit to better Judgements, when they are convinced to be Erroneous: (Pag. 52.) For we ought to have a Latitude of Charity for those who Dissent, if they be not Impostors, or turbulent Incendiaries. And who are there that will own themselves to be such? It looks like Oliver Remonstrating; or a Declaration of 41. and by this Rule, all Sects, Heresies, and Rebels, if they may be their own Compurgator● must be Tolerated too, since they will Profess all that is here desired for Toleration; but by clear Consequence, if notwithstanding these Professions, they do entangle and endanger the Government, than they are not be Tolerated; but the Toleration of all Sects, though Charitably supposing them not Heretics, does not only destroy some one Fundamental of Religion, but Religion in the Main; by making it Morally impossible for any Man to know where he shall find a true Religion, and plainly introduces Mahometanism, that a Man may be saved in any; and will confirm the Atheist and Libertine in their Opinions, that there is no such thing, more than in men's melancholy Humours. And it is impossible but the Professors of different Religions will be Factious, and Disobedient to Superiors, as daily Experience assures us; and to Tolerate them, is to give them leave to be so, and to hold their Opinions for the subversion of Government, and not satisfaction of Conscience; as some who called themselves Papists as well as other Dissenters have done in former times, and, for aught we know, Design the same again; and therefore I conclude with the Advocate (p. 55.) That where every one has Liberty to hold what he pleases; which by this profession cannot be denied him; so soon as he believes his Party strong enough to grapple with Authority, he will Publish and Preach what he holds, confined to no Rule or Order, but contemning Law, will Rule as a Transcendent, and as he quotes the most incomparable Hooker, (lib. 3. cap. 107.) Let them tell us of Obeying the Laws of God as long as they please, we dare not believe them who break the Laws of those appointed by God to Rule over them. For it is a Distinction without a Difference, to separate and divide the Laws of God from the Laws of Men; and unless we observe both, we Obey neither. (pag. 56.) In these Cases, says our Advocate, Christian Governors are not to regard such Pleas for private Liberty, as overthrow Public Order and Peace. Nor to regard those Clamours against them and the Laws, as Persecuting, when they do but oppose and restrain such perilous Exorbitancies as strike at the Foundation of Christianity, and open a gap to Atheism, Profaneness, and Blasphemy; here the Magistrate must interpose his Coercive Power for remedy: Nor are they in this infringers of the People's Liberty, but preservers of freedom; not Oppressors of others Consciences, but dischargers of their own, by prohibiting men to vent their raw undigested Fancies to others; to start Principles destructive to Government, subverting Order, violating Laws, breaking Oaths, and contemning Authority; publicly acting according to private Persuasion; not regarding common Order, or public Peace, but by a Seditious and Factious Liberty, broaching their Opinions to others. And there is a great deal of Reason why the Magistrate should use this Power to crush the Cockatrice in the Egg: For (pag. 58.) if the public Power shall suffer arrogant Ignorance, excess of Passion, perverseness of Will, to come to its full Rudeness and Extent: (which it can do no way so readily as by Toleration.) Tumultuary Numbers and Brutish Power will soon make good private Presumptions; and cover the most Impudent Lusts, Passions, and Ambitions of Men, with the Pleas and Outcries of Christian Liberty. And those who hold forth Notions and Conceptions of Reformation, or wholly changing Religion and Government, and in order to that, to shake even the frame of the Civil Government, to which they think themselves no longer bound in subjection, than they want a Party strong for Opposition, will not easily be persuaded that it is the Sin of Rebellion which carries the face of Reformation, easily dispensing with Obedience to Men, where they pretend amendment before God. (pag. 59)  
WHAT can be said more, or more sharply against Toleration than our Advocate here pleads; and to join Issue with him upon this Plea, if we can prove that these must be the Effects of Toleration, then to use his own words, (pag. 62.) True Christian Toleration, not extending to matters of an Extern Nature, Magistrates may use a Coercive hindrance from Public Meetings, without impeaching of it. (And, by his Favour, from private too, such as he calls private; that is, in private houses, which are as Capacious and Public as some Churches.) For (adds he) Seditious Spirits, Choleric Constitutions, and Feavourish Complexions, who love to be moving in the troubled Waters of Secular Affairs, whose Heads are prone to move their Hearts with specious Novelties, quick Excitations, and zealous Resolutions, which soon after, like Salt stream●, descend and fall upon the Lungs, provoking them violently to spread their Opinions to others, these most truly forfeit their Christian private Liberty to the Public Discretion, and Power, who will not or cannot use it but to the public Detriment. (pag. 60.61.)  
BUT that such have been the Effects of Difference of Opinions among us, is but too visible; and if they grew in despite of all the Authority of the Magistrate, to that prodigious height, as in the times of the late Rebellion, to overthrow the whole frame of Government, both Civil and Ecclesiastical: and if the Principles and Positions, as well as Practices, of the same persons, or their Successors, are still the same, derived from Calvin, Knox, Buchanan, etc. then are they by no means to be tolerated in a Christian Commonwealth: But what if yet they had never been Criminal, yet if their Principles lead to those Ends, must they be therefore tolerated, that thereby they may the sooner, and without opposition, come to those Tragical Conclusions? will not the Government be Felo de se, and not only so, but betray those under its Charge to ruin; according to the Maxim, Qui non prohibet, Jubet? and must the Magistrate lay out all his Care to oblige his Enemies, those who hate both him and his Government? must he put the Sword of Toleration into the hands of Division, to destroy his Friends, the Loyal and Obedient, who best (if not only) deserve his Protection, and aught to be his chiefest Care?  
DIFFERENT Opinions in the Church have always been the occasion of Quarrels, and have always ended in Blood. Witness the Report of Socrates, of the skirmishes between the Arrians and the Orthodox at Constantinople; witness the Outrages of the Donatists in Africa. And so it will be when any Party grows strong and numerous (and Toleration is the best way to make them so, and for that End they desire it) than the Beast which looks like a Lamb, will speak like a Dragon. 
Rev. 13.11.  I know our Advocate loves the English Separatists so well and tenderly, by his pleading for them, that he will easily believe all this of them; I could hearty wish they had not given occasion for the whole world to believe their Doctrines guilty of those barbarous Inhumanities', and Unchristian Practices; which have given a deeper Wound to the Reputation of the Reformed Religion, than to their Native Country; the Scar of which will be a perpetual Infamy to all Posterity. I wish they could vindicate their Principles from the just Reproaches of their former Practices, and from a Jealousy that they may occasion us the same Miseries and Mischiefs; but alas! it is impossible; all the pains they can take will but be Aethiopem lateremvé lavare. A hope to make a Negro fair. Which all the salt Water in the Ocean will never be able to Effect; and indeed nothing can cleanse them from, but the salt streams of Repentance from their own Eyes, and the blood of the Lamb of God, which taketh away the Sins of the World, joined to Resolutions of future Reformation and Amendment.  
BUT let not our Advocate think that by showing the Gild of those who call themselves Protestant's, as he does (pag. 125.) where he tells us, More Princes have been Deposed by Sectaries in 60 years, than by Papists in 600, and that History and Experience testifies, that the respective Sects have been most guilty of all kind of disobedience, both at home and abroad. Let him not think that hereby he has vindicated his own Innocence, or not forfeited that Right to Toleration upon his own Grounds, which, though he pretend to plead for all, he intends only for his own Party, as the only Meek and Peaceable People of the Earth. I will Judge as charitably of Catholics (as they love to call themselves) as they can deserve, and believe the honour and honesty of their Quality and Education, the humanity of their Natures inclines them to be better Subjects to the Civil State, than the Doctrines of their Church: but what if they had never attempted any thing against the Government, or having attempted, have never been successful, are they therefore innocent, who maintain Principles destructive of the Government Civil and Ecclesiastical? I would ask this Gentleman, whether he and all the Romish Catholics in England would not willingly have the Power of the Papacy restored among us? if he would answer without Equivocations, I am sure it must be in the Affirmative: then would I demand, Whether this must not make an Alteration in the Government? since it is now Established, and as he well observes (pag. 201.) ever was, upon a direct opposition to the Papal Supremacy: I know they will answer; There would be an Alteration, but it would not be to the prejudice, but to the advantage of the Church and State: find me any Overturners of Government who will not say the same, and I will allow the Plea: but then would I further demand, whether he believes the Canons, Decretals, etc. as certainly he does, and would persuade us to do (pag. 3.) and must be a Heretic if he do not; if he does, what does he think of the well known Canon of Gregory the Seventh, Nos sanctorum Predecessorum, etc. We (saith that Pope) observing the Statutes of our Predecessors, do absolve those that are bound by Fealty and Oath to persons Excommunicated, from their Oath; and do forbidden them to observe, or keep their Fealty towards them, quousque ipsi ad satisfactionem venerint, till they come to make satisfaction. He knows the Consequence of the Canon upon more Kings and Emperors than one. I will not trouble him with the Hellish Opinions of Mariana, Suarez, Bellarmine, Simanca, Philopater, Allen, or Sanders. Some of which for very shame (pag. 215.) he is forced to disown, as the Opinions of private Doctors; he might have said with Charity, Doctrines of Devils, those Incendiaries of the World, and perpetual Haters of Humane Nature and Happiness: but by his favour, what he condemns Mariana and Suarez for teaching, a Pope was so far from being of his Opinion of condemning, that he commends it in the Public Consistory. Pius Quintus was his Name, who when Henry the Third of France was murdered by Jaques Clement the Monk, gave his Applause to the Tragedy; it was Rarum, insigne, memorabile facinus, facinus non sine Dei Opt. Max. particulari Providentia, & dispositione; verus Monachus Fictum occiderat. A rare, famous, and memorable Exploit, and not without the particular Providence of Almighty God, that the true Monk should murder the false one. Well might the Painter make St. Peter's Picture blush for the Crimes of such impious Successors as this.  
I need not repeat the Tumults of Rome, nor the Wars of Italy under Pope Boniface the Eighth, nor the Reign of Julius, John the 12. or 22. nor all the Disturbances occasioned by the Pride and Ambition of Pope's grasping at Temporal Power and Sovereignty. Here is the Root of the Matter: This Canon which has stood unrepealed this 600 Years, is the perpetual Foundation of Papal Usurpations; to which whoever does not Swear, upon Occasion, must be a Heretic; and whoever does, must, if the Pope pleases, be a Rebel to his Prince, and against the Lord and his Christ, whose Gospel teaches the quite contrary Doctrine. And though notwithstanding this, the Catholic Princes, and even those of Italy, as he says (pag. 202.) who live under the Pope's nose, are not afraid of being Deprived, or Excommunicated, but are Absolute and Arbitrary in their Dominions. Those last words are a good reason of their fearlessness for themselves, but an ill one for their Subjects; and the subsequent words which he adds, a worse for both, though absolutely necessary to maintain their right: for they are not obliged to the Principles of the Roman Religion, or their People's Fidelity, built upon the Sacred and Solemn Oaths of Allegiance, but are obliged to make the Sword give a Constant Security to the Sceptre; Whilst they dispute with Sword in hand for their Temporalities; So that it seems the Pope puts them upon disputing their Right, and if the Sword of Princes be not longer than St. Peter, the Pope has the best Argument for even the Temporalities; and the Keys of the Kingdom of Heaven, can open a door to the Kingdoms of the Earth: Is not this a rare Principle of Peace, which obliges Princes to stand continually upon their Guard against the Encroachments of the See of Rome?  
AND whereas (pag. 215.) to balance the Impious Doctrines of Bellarmine, Suarez, and Mariana, he throws into the other Scale, Luther, Calvin, Knox, and Buchanan; and tells us, That their Opinions are at least as dangerous to Monarchy, the difference between them being only this; That whereas the former lodge the Deposing Power in the Pope only (whose person is at a safe and sufficient distance at least from us) the latter bring the danger home to the door of Princes, and place it in the People, whom they make both Parties and Judges in the Case. Neither the one therefore, nor the other, who maintain such Doctrines, fit to be Tolerated by any Prince, who has not a mind to be deposed either by the Pope or the People. But this distance, this safe distance was a pretty sweetening Parenthesis to dose a Prince, with the Opium of being out of Danger: As if Popes might not have as long hands now, and their Bulls as long Horns as in the days of Henry the 4 th'. or Otho, or King John: And as if the Pope were not in the Case of those Sovereigns, both Judge and Party; particularly that of Henry, where the Quarrel was, whether the Pope or the Prince had the Right of Investitures of Bishops to their Temporalities.  
BUT what if I show him that Calvin, Luther, etc. are as good Catholics as he, in this Point of Vesting this deposing Power in the People? 
Vide, Avent. Polychron. Viterben. Sabellicus. Nauclerus, in vita Childerici, and all the Historians of that Age.  Pope Zachary being consulted whether Childerick, being Sine liberis, sine ingenio, might be deposed, and Pepin, who was Major du palais Substituted in his room; in his Answer to the Peers of France, wanting a Precedent for such Power in himself, tells them at first, that it was of that weight, ut non auderet tam magni momenti cogitationem suscipere, that he dar'st scarce entertain a thought of it; but tells them in Conclusion, That since Princes hold their Crowns and Government of the People's Choice, in whom it resides absolutely Constituere & Destituere (a pretty modest word for Deposing) to appoint or forsake, therefore they might remove him who was unuseful, and Elect him who was most Worthy. So said, so done. See here a Lutheran Pope, abandoning Supremacy, for which now they contend as prò arîs, and vesting this Deposing Power in the People. A Position no less Treasonable than contrary to plain Scripture in a hundred places; and therefore Damnable, to make Princes, whose Tenure is in Capite of God Almighty only, become Tenants at will by Copy of Court Roll of Popular Election and Deposition: If these be good Subjects, good Christians, who lay an Eternal Foundation for Perpetual Changes and Revolutions in Government and Governors, by tossing and tumbling Crowns upon the Tempestuous Ocean of the Mobile vulgus, let them be cherished, let them be Tolerated.  
LET him now, which he ought to have done, if he could, or had meant fairly; Show in all the Doctrine of the Church of England, the least Syllable that may any way be construed, even by Prejudice itself, to encourage Sedition, Rebellion, or deposing of Princes: He nibbles a little at it (pag. 261.) with, What if one should say you were Antichristian, Bloody-minded, Seditious, & c? Why, if he should, he would be guilty of a most notorious Calumny and Falsehood, because he can never prove it. For our Doctrine and our Practice suits with our Prayers, which are, 
Litany of Ch. of Engl.  From all Sedition, Privy Conspiracy and Rebellion, Good Lord deliver us; And if the pure Spirit of Primitive Christianity, so Innocent, so Unambitious, so Obedient and full of Sincerity, and godly Simplicity, so Pure and Peaceable, and full of good Works, be only to be found in the Doctrine and Practice of those who are the true Sons of the Church of England, let them be accounted the best Subjects, the best Christians: And that therefore they deserve the Encouragement, the Care and Protection of the Laws and Government, and not to be given up to be Wasted, Devoured, and Destroyed, trampled down and trodden underfoot by Toleration of those whose Principles and Practice are so directly contrary to the Peace and Prosperity of the Church and Nation.   

CHAP. XIII.  
THUS it appears from the Advocates own Words, that none can justly plead for a Toleration, whose Devilish Principles, and furious Practices, tend to the Subversion of Government, which both by what has been said, and by Experience, the surest Demonstration in the World, both Papists, and other Dissenters, especially Presbyterians, have been proved guilty of. Let us now see how he manages the Cause of his own Party, for whose sake this Project of a Toleration was principally intended, as is plain by his comparing Luther, Calvin, Buchanan, etc. with Mariana, Suarez, and Bellarmine, Whose Doctrines are at least (as he says) as Dangerous to Monarchy; and therefore unfit to be Tolerated, the one or the other.  
LET us therefore examine the Plea of Innocency, which he descends to defend in particular. And as their manner always is, (pag. 70.) he tells us, That the Roman Catholic Religion was the first Christian Religion planted in our Country, from whom we had our very Christianity: Suppose it were, yet Quantum mutatus ab illo? The present Roman Catholic Religion is not the same which they planted. But with his good leave, his Assertion is contrary, 
Pol. Virgil. Hist. Angl. l. 2.  not only to great Probability, but to the consent of Historians; for Polydore Virgil tells us, Test is est Gildas, Britannos jam inde ab initio arti Evangelii, Christianam accepisse Religionem, That our Ancestors received the Christian Faith, according to the Testimony of Guildas, in the very beginning of the Gospel. Baronius thinks St. Peter was here; Theodoret, 
Bar. An. 58. n. 51. Theod. de curand. Graec. affect. l. 9 Niceph. l. 2. cap. 40. Baron. An. 36. n. 5. Bede lib. 1. cap. 25, 26. lib. 2. cap. 2.  Saint Paul; Nicephorus, Simon Zelotes; Some, Joseph of Arimathea; and even when Austin the Monk came from Gregory to Convert us, as they say, to the Christian Faith, he found a Church among us, as Beda testifies, Bertha, a Christian Queen; and at Bangor, a Monastery, or rather a College of many hundreds; who upon the Question, Whether they should admit of Austin, put it upon this Issue, Si sit humilis, admittat●●● But finding him proud and Imperious, they rejected him, which they durst never have done, had they believed even the bare Primacy of his Master, or that they were owing for their Faith and Conversion to the Roman Church.  
I will not enter into a long dispute about Merits, Pardons, Purgatory, Adoration of Images, or Transubstantiation, which were but actum agere, only methinks the Apothecary's Argument deserves to be put upon the File; who being pressed to believe the Doctrine of Transubstantiation, told the Zealous Agressor pleasantly, but truly, Sir, I will make a Wafer, and set a mark upon it, that it may not be changed, you shall send it to the Pope, let him Consecrate it, and I will venture you a 100 l. you dare not take it: Oh says the other, but I dare and would; well, replied the Apothecary, than I will venture a 1000 l. that you shall be dead before next Morning: which, if it were really transubstantiated, were impossible, that the poison of the Body should be the food of the Soul, and Christ be made a Murderer; which demonstrative Conclusion, so little expected, puts the Romanist a little out of Conceit with his Doctrine, and struck him as dumb, as the other would have done dead, for all the Transubstantiation: there are very gross Stories and Slanders abroad, if some in the Romish Church have ●●●tried the Experiment, and have received their Death by what was given them as the Body of Christ, and the Bread of Life.  
BUT I will observe his Method, (p. 166.) He tells us confidently, That there makes for them all that may or can be of any Christian man required; Literal Text of Holy Scripture, approved Tradition, General Counsels, Ancient Fathers, Ecclesiastical Histories, Christian Laws, Conversion of Nations, Divine Miracles, Heavenly Visions, Unity, Universality, Antiquity, Succession, all Monuments, all Substance, all Accidents of Christianity. Here is not a word of Proof, and therefore I may take the same Liberty in contradicting it, if I please. But to answer this, There makes against them Literal Text of Holy Scripture, 
●usanus Ep. 2. ad Bohem.  of that Scripture which a Cardinal says is a Nose of Wax, of that Scripture which the Pope has Power to enlarge at his pleasure, as the Trent Council has done, making the Apochryphas Canonical. Of that Scripture which speaks not a single word for the Pope's Supremacy, Transubstantiation, Purgatory, Masses for the Dead, Invocation of Saints, Vows of single Life, etc. but in a thousand places against them; and therefore they are obliged to fly for refuge to their Approved Traditions, and set them in the Throne above the Scriptures, whose mouths must be stopped by the vulgar Latin, and the Vulgar confined from reading them; and even these approved Traditions are most of them such as the Universal Church never knew, never acknowledged; 
Conc. Trid. Sess. 4. Dec. 1.  which yet must be received with the same Reverence and Affection as the Scriptures; for as Baronius affirms, 
Bar. Ann. 53. Num. 11.  Traditio Scripturarum Fundamentum, and the Traditions of Men are made the Foundation of Scripture, and of Faith. And the Canon Law of Pope Gregory XIII. 
Dist. 40. Si Papa in Ann. Margin.  goes higher yet, and sets the Pope above them all. For men rather desire to know the ancient Institution of Christian Religion from the Pope's mouth, than from the holy Scripture. And yet all of their own Church do not approve these Approved Traditions, for Basil says, 
Basil. Reg. contract. p. 502.  It is necessary and agreeable to Reason, that all men learn what is their Duty out of Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: both for the fulfilling all Godliness, and lest they should be accustomed to Humane Traditions. 
Iren. l. 3. c. 2.  And Irenaeus tells us it was the Custom of Heretics to call in Tradition to their assistance against Scripture, alleging, that those Truths (as they called them) which they held, were not delivered by Writing, but by word of Mouth.  
AGAINST his General Counsels we oppose the first four, and have offered a thousand times to put the Issue upon their Verdict. Against Ecclesiastical Histories, Ancient Fathers, Christian Laws, we oppose the frequent Forgeries of all these, detected even by themselves, and the Index Expurgatorius which Castrates all the Fathers, that they may be fit Eunuches for the Papal Seraglio, the Vatican, by being disabled to propagate truth. For Conversion of Nations, we refer them to the Acts of the Apostles for the first Age, and for these last, to Acosta the Jesuit, and Bartholomeus Casas a Bishop in the Indies; 
Accost. de Ind. salut. procurand.  their Conversion was such, that the miserable People chose to go to Hell with their Ancestors, rather than to Heaven with such Christians; and if their Relations are true, gives occasion to the Romanists to blush, rather than boast of such Conversions as were Confusions and Consumptions of those Populous Nations.  
To Divine Miracles we oppose all those false Fictions, absurd and ridiculous Fables, and Legends of their Saints, the detection of which has not only now discredited their Religion, but given occasion to men of Atheistical Principles, to think it is all but as a Pope said, Fabula Christi: and to call in question the true Miracles of our Saviour, and that Faith which was confirmed by them. Such as are the Stories of Tursellin in his Lady of Lauretto, Benedict's Miracles of the Blessed Virgin, and the greatest Miracle of them all, Lipsius, a man so learned, so rational, to dote in his old Age in his Romance of the Virgo Hallensis. Vives, Bristol, Canus, 
Canus lac. l. 11. cap. 6.  complain too truly of them, That hereby no man is able to put a difference between the Miracles of Christ, and his Apostles, and those of these men's forging. And since the one have been often proved False, why may not the other be suspected too, especially being at so great a distance? and pull but down this Foundation, and all Religion becomes a mere Gullery and Imposture.  
To his Universality I would gladly know, if, Historically and Literally, Jerusalem was not the Mother of us all? 
Luke 24.42.  and that according to the Scriptures, Repentance and Remission of Sins should be preached unto all Nations, beginning at Jerusalem; as happened out [Acts the second] to all the known Nations of the World, assembled either for Curiosity or Religion at the Passover. And why may not Antioch, where the Disciples were first called Christians, pretend to Antiquity and Universality as well as Rome? since Christianity itself there first received its Baptism; and she may well be termed the Godmother of Rome herself, who had then neither received the Name, nor Faith of Christ? Are not the Grecian, Armenian, Ethiopian Christians, as well as the Roman, Members of the Catholic Church? and yet they own not the Pope either as to Primacy, or Supremacy, and thousands of them know not whether there be such a man in the World. It is hard to damn them all with a breath: and as hard for Rome to challenge this Universality, where she is scarcely known, and I am sure not owned.  
THE same may be said to his Antiquity: and even Errot can scarcely be called the younger Brother of Truth, and is so much a Twin with it, as from its very Birth to have had its hand upon the others heel, in order to supplant it. Is it therefore true, because it is Ancient? Was not Simon Magus the Founder of the Gnostics, as ancient as St. Peter and the other Apostles? were not Phygellus and Hermogenes, Hymeneus and Phyletus and Alexander, 
2 Tim. 1.15. 2 Tim. 2.17.  those Christian Saducees, who denìed the Resurrection, and overthrew the Faith of some, as ancient as St. Paul? Was not Diotrephes (in probability the Parent of the Aerian Heresy) who, to Exalt himself, prated with such malicious words, endeavouring to degrade an Apostle, contemporary with St. John? 
Joh. 3.9, 10.  if Antiquity will make men Catholic, these have a fairer Plea than Rome, who, in probability, received their Errors before she did her Faith.  
FOR Succession, we refer him to Baronius in his Annals (if he likes not Genebrard, 
Baron. Ann. 985. N. 1.  or Sigonius) who will inform him of a Catalogue of Popes, and their several Characters, Simonists, Boniface 8. Boys, Benedict 13. John 13. Sergius the 3. and a many more, about 50. who, as he says, Deserved not to be put into the Catalogue of Popes; but, as he affirms of Boniface, who murdered Benedict the 6. and John the 15. were fit company for Sylla and Catiline. And these being all Monuments, and all the substance of their Religion, it will not be worth our while to Examine all the Accidents of Christianity, as the Advocate phrases it.  
I come therefore to his particular Vindication of them from the Calumnies, which, he says, are objected against them; and first to their refusing the Oath of Supremacy. For if any Oath be lawful among Christians, it is a vain Cavil which he makes against this: for my own particular, I could hearty wish that all Oaths could be made more perspicuous, and less frequent; but there being an absolute impossibility of the one, and necessity of the other, we must submit to Humane Frailty. For no Oath can be so fromed or worded, but it will be liable to the same Exceptions, by reason of the ambiguity of all words, and the variety of men's apprehensions and understandings. And by this Rule no man shall be obliged to take any Oath. But when any person takes such Oaths, he swears to the declared intention of the Government, which requires him to swear for their Security, and those under their Care. And this is designed only as a mark of Distinction between the Peaceable Friends, and the Enemies, whose contrivances and intentions are hereby either obviated, or discovered; and it being easy to be understood, and what all men know by the light of Nature, Reason, and Scripture, they who will not Swear to be Obedient to the Government in Veritate, Judicio, & Justitia, let the manner of Expressing this be what it will, cannot be reputed other than Enemies. Nor is the Controversy of Supremacy contained in the word Heretical, a speculative point, as he would persuade us, but a Practical; not whether the Pope has any Authority to Excommunicate, but whether he has any Authority here to Exercise a Jurisdiction to the prejudice of the Established Government? and since he seems to confess that he has not, why should any Christian deny to give the Government all the Assurances that can be desired? and if such an Authority in the Pope be not grounded upon the Scripture, or the Practice of the Catholic Church, and no older than the Nos Sanctorum of Pope Hildebrand, and therefore Impious and Heretical, as being an Usurpation upon the Temporalities of all Princes, may not any person (except he designs against the Government) lawfully swear that he disowns both the Principle, and the Practice. And since the Clause of the Oath of Supremacy is explicated to intent only Civil and Kingly Government and Authority in Cases Ecclesiastical, (pag. 184.) May not any man swear in Truth, Judgement, and Equity? (if it be true, it ought to be the Judgement of every good Christian, and it is a great measure of Justice and Equity, that he should declare himself, and call God to witness, since as before was said, men swear to the true intention and meaning of the Imposers of the Oath, and not to any other sense which the words will bear. But the plain truth why they refuse, is because they do believe the contrary; and it is but reasonable, since they do, that by this Mark of Distinction, the Government should know who are Friends to it, and who Enemies; who by this Principle would Subvert and Overthrow it. And if a Man may (pag. 187.) Use such Expressions as to Avouch, we verily think, and are fully persuaded that the Pope hath no power, etc. unless he equivocates, may he not solemnly Swear it too, that he thinks, and is so persuaded? for no man is, or can be desired to Swear more; but if the truth were known, they neither think, nor are persuaded of this, but the direct contrary.  
HAD the Pope contented himself with the Jurisdiction of the Keys, and not invaded the Temporal Sword, for any thing I know, there had never been occasion for this Oath; or for Princes to draw out the Temporal Sword to do themselves and their Subjects Right, according to the Advocates Original and Fundamental Law of Protection and Defence, from the Unjust Usurpations of the Roman Mitre. And what he pleads against this Oath (pag. 191.) will serve all the Seditious Rebels of the World. For saith he, Public authority and safety riseth from the satisfaction of men's Judgements, to the Justice of proceed; Then it seems, unless men be be satisfied with the proceed of Authority, it must fall, if that be the Rise of it: A fine Popular Principle, to ruin all Authority! But he proceeds, Winning Respect and Love by that Equity in Government, and Moderation, which according to God's ancient Laws, is settled and known, not by Arbitrariness of Will and mere Force; which, as to the Principle, is Tyrannical, be it never so temperate in the Exercise. If all this be true, then ought all Public Justice and Coercive Power to be disbanded and banished as Tyrannical; Princes and Magistrates must learn to be excellent Logicians and Orators, to persuade and win, or else they will prove but slender Statesmen, Thiefs, Murderers, Traitors, and Rebels, may be persuaded (if they will) to be Obedient, but must not be Compelled, for fear of Tyranny. Well, let him go! The Advocate is but an indifferent Lawyer, and a worse Subject, if this be his Judgement, as it is his Pleading; I believe he will never be of the King's Council, or Solicitor General; though he be so for a Toleration.  
To his 3d. Objection, That Papists suffer for Religion, not Disobedience, it is both False, and Frivolous; for never any Priest suffered quâ Priest, but quâ Rebellious, in maintaining a Doctrine contrary to the Scripture, and the Peace of the Government. And the Proviso of the 25 and 27 of Elïzabeth, respects their Principles and their Practice, and not their Priesthood. And had the Apostles Preached any Doctrine, tending to the disturbance of the Civil State of the World, contrary to the Laws of Emperors, for that End, they would have suffered, as St. Peter says, As evil Doers, 
1 Pet. 4.15.  busy Bodies in other men's matters, and not as Martyrs.  
To his 4th. Objection, Why Papists come not to our Churches: They did come even after the Council of Trent, till the Excommunication of Pius Quintus; and therefore became Recusants, not for Religion or Conscience, but Supremacy. And for King James his calling the Pope, Patriarch of the West, I cannot tell what he will advantage the Cause by that; for he may be so, and yet no more our Patriarch, than of the Indies, before they were discovered, for neither the one nor the other are in Constantine's Donation. Nor indeed is that any where but in Utopia: And yet it may be he had never been denied his Primacy, if he could have been contented with it, as the Archbishop of Canterbury is with a Primacy over us in purely Spirituals, without advancing it to a Supremacy over All.  
HE makes very light. (pag. 218.) of the Gunpowder- Treason, and would be contented to have that buried in Oblivion, which should have buried a whole Nation, in Blood, Horror, and Confusion. But by his Favour, it will not pass so; for even that Right Honourable and Noble Lord, Henry Earl of Northampton, whom (pag. 222.) he calls an Eminent Papist; was it seems then Converted by the Certainty of the belief that he had, that this was the Practice, and not in Confession, as he insinuates (pag. 220.) of Hall, Garnet, Greenwell, and Gerrard, and not of Salisbury, of whom he says King James was used to call the 5th. of November, Cecil's Holiday. For even this very Eminent Papist, the Earl of Northampton, who was no Friend to the Statesmen, yet was so great a Friend of Truth, that being one of the Commissioners for the Trial of Garnet, and his Complices in the Treason; made there a most Excellent Speech, wherein he Demonstrates fully, clearly, and most Eloquently, the Haynousness and Certainty of the Crime; and that Garnet, Gerrard, and Greenwell, sent Sir Edward Baynham, to carry the Message to the Pope, not as Pope, but as a Temporal Prince; and that Garnet writ Letters to the Pope upon the Subject. He further shows the Danger of such Doctrines Destructive to all Government and Religion; and that the severest Punishments were justly due to such (Literally) Incendiaries: Which Speech Printed 1606, I have now by me, and wonder why the Advocate should plead him a Papist. Since he makes a Distinction there, telling Garnet, That some of his Society suffered in the late Queen's time, for presuming to Exercise a Jurisdiction in this Realm, that neither Policy of State can admit, nor Allegiance justify: He calls Chicheley Chancellor to Henry the 5th. a Prelate of their own, and stiffly defends by Examples of our Ancestors (who were neither Lutherans nor Hugonots, as our Country men are called (says he) the Kings Right against the Roman Usurpation of Supremacy: And if Princes (adds he) that were absolutely Catholics, were so suspicious of their Prerogative, and cast such a watchful Eye upon the Pope's Encroachments; how much more Jealous aught true Subjects and Sworn Servants to be, in our days, careful of the Prince's State; who being sustained by another Root directed by the voice of other Pastors, is as careful to Reform, as his Ancestors to Conform; while they sailed by another Compass, and upon another Coast? Sure this was not spoke like an Eminent Papist, an Anti-Cecilian, but an Eminent Protetestant, tender of his Loyalty, jealous of his Country's Peace, Invaded by the dangerous Principles and Practices of Romanists, as he calls them in another passage.  
IN short, Garnet, at his Execution, declared, that whatsoever he had acknowledged in his Examination, was true, and there he did Confess that he was Privy to the Conspiracy, by way of Advice, upon Catesbyes' Quere; Whether for the good of the Church, some Innocents' might not perish with the Nocents; and upon his Affirmative, they proceeded. I am as willing to be Charitable as the Advocate; and think with King James, that the generality of Catholics did abhor such a Detestable Conspiracy, no less than himself: But what of all that? It was not from any want of Industry in the Jesuits, to corrupt their Loyalty and Allegiance; or prevented by any Principles infused by the Roman Religion: From any Writings of that Age, which were full of nothing but Treason and Rebellion; the Lawfulness of the Pope's Power of Excommunicating and deposing Kings, and Murdering them too; Such as those of Sanders, Allen, Cresswels Philopator, Simanca, Rossoeus, a Book Canonised by the Pope in Consistory.  
FOR the Bloody days of Queen Mary, I will allow her as good and miled a Princess, as he pleases; but I cannot think so well of Winchester and London, two of her Bishops, by whose Fiery Zeal so many, though the Advoate say (pag. 238) but a very few, went to the Stake in Smithfield, and other places, for denying the Sacrament of the Altar, and that they could not believe it. Which was not only for Religion, but a pure Theological point; the Modus of which, the Doctors of the Romish Church neither are or ever will be agreed upon; and it is a little harder measure to die for such a Point, than to swear to such a one, as he dare avow, and verily believes, etc.  
I might say much more, and take notice of many other passages in his Book, but I must not be prolix, only the Calumny, as he calls it, which is reassumed by Dr. Stillingfleet, and Dr. Tillotson, (pag. 257.) that there are Jesuits among our Dissenters, troubles him much; but that it is not without Ground, I have heard, and I presume, so has he, from Authentic hands of one Father Brown a Jesuit, who boasted on his Deathbed at Ingeston Briggs in Scotland, that he had Preached as downright Popery in the Field Conventicles, as ever he had Preached at Rome itself: And truly, by the Conformity of their Principles and Actious, one with another, one can scarcely tell whether the Jesuits are Presbyterized, or the Presbyters Jesuited, they are so very like?  
BY this time, I hope, it is not to be doubted, by any who have not wholly devoted themselves with a blind Zeal and Obedience, as well as Implicit Faith to the Roman Religion; but that however innocent the Generality of Catholics may be, how Loyal soever, and full of Allegiance, yet the Principles of their Religion are not so; Nor are they obliged to their Doctors for it; but to the Native Generosity of their Country, to the Honour of their Families; and it may be more than all, to the Doctrine of the Church of England in this Point: which by conversing so frequently with, they cannot be ignorant of; or not apprehend the horrid Usurpations of the Roman Keys upon the the Temporal Sword, Crowns and Sceptres of Princes: And the Dangers that must necessarily follow from thence. Nor shall they need to fear either Punishment or Persecution, but for the Practices of these Boutfeus' and Incendiaries of the World. And whether such a Religion as openly teaches and Avows an Interest contrary, and above that of the Prince, and which Authorises those who profess it, to raise Seditions, Tumults, and Rebellions, and it may be, has funished other Dissenters of Contrary Opinions in other Points, with Principles and Arguments Destructive of the Peace, Happiness, and Quiet of the Public, and of the Government itself, deserves a Toleration, Let all impartial men be Judges.   

CHAP. XIV.  
FROM what has been said, it is Evident not only that Toleration of different ways of Worship, under the same National Government, is utterly impolitic, and dangerous to the Foundation of Government, and the End of Society; but destructive of Christian Charity, and the Irreconcilable Enemy of Peace and Unity; being the Spring of Endless and Eternal Quarrels, Divisions, Schisms, Separations, if not Heresies; and the direct road to wild Enthusiasm, Heathenish Ignorance, Superstitious Will-worship, Licentious Impiety, and at last down right Atheism.  
Let us therefore in the Spirit of Meekness, and Christian Compassion, try whether there be no way to cement these breaches among us, by reuniting the minds of Men, so far as is necessary for Christians to be unanimous. For it is morally impossible there should be among all Mankind and absolute Union in their Judgements; men's Minds will differ as long, and as much or more than their Faces do: and from this impossibility I argue to the Unnecessariness of such an Unity. But as several Palates do naturally receive several impressions of Gratefulness to different Dishes, even to contradiction, so that What is one Man's Meat, is another Man's Poison; what is the delight of one, is the Aversion of another, and yet all agree in the Common, Necessary, and Native Principle of Eating: So may several Men believe several distinct, nay and it may be contrary Opinions in Theological Questions, and yet agree in the Common Principles of Christianity, allowed by All, Faith and Charity, so as to continue in Peace, Unity, and Godly Love. And that this is not impossible, we see by daily Experience; and that there are in every Society of Christian Men, some who maintain one Opinion, some who maintain and believe another, yet notwithstanding they retain Communion one with another. From whence proceed those Volumes of Polemical Theology, with which not the Schools, but the whole World is filled, I wish I might not say afflicted? but from men's differing in Opinion. And if I may be permitted to speak freely, Possibly the Entertaining the Philosophy of the Schools into too great Authority in Divinity, has not contributed the least to the Decay of Religion, and the declining of Charity: for the Endless Distinctions of Schoolmen have minced and crumbled Religion into a Chaos of Epicurean Atoms, which perpetually justle one another with a restless Motion, and whilst each strives to be entertained as a Matter of Faith, they run men into greater perplexities and Confusions; and whilst they improve in the Theory, they too commonly decrease in the Practice, spending that time in Curiosity, which ought to be devoted to Charity and Action.  
I do not speak this to disparage Humane Learning, or the Use of Philosophy: but as we say of Fire and Water, They are good Servants, but ill Masters: so we may say of that, It is a good Attendant of Divinity, while it continues an humble Companion, but a dangerous Mistress of our Faith. I set as great a value upon these Accomplishments as they can justly challenge, but I wish they had kept their proper Sphere and Distance from us: and that these feeble Lights of Humane Knowledge, had not come to stand in competition with the Sunbeams of Divine Revelation, which ought always to be esteemed the glorious Lamp of Christian Religion. I know without the helps of Humane Learning, it is impossible, except by Miracle, to to Read or Understand the Holy Oracles which were committed to the Custody of those Languages of Greek and Hebrew. I know it is impossible without their assistance, to search the Registers of former days, or to be acquainted with the Doctrine, Practice, and Customs of the Ancient Catholic Primitive Church: a deficiency in which kind of Learning, in our Clergy especially, (who do but too commonly make all their Applications to Popular Oratory, rather than Church History) has been the occasion of many mistakes in men otherwise learned; and it may be we are owing for that Dislike and Aversion, if not hatred of Dissenters to Episcopacy, rather to their little travail in Antiquity, which they despise, because they do not know, than to any solid Arguments they can bring against it. I am satisfied that it is necessary for the Discovery of the Rise, Growth, Reason, and occasion of Errors, and Heresies, which are apt, for want of this, to revive and spring up again: and to see how they have been condemned by the Catholic Church, and the Reasons why: all that I have to say, is, That it may be so restrained as not to deserve St. Paul's Character of vain Philosophy; by committing Outrages and Insolences upon our Faith. For till such time as men come to quit themselves from these Usurpations upon their Understanding, 
1 Tim. 6.20.  by the Oppositions of Science, falsely so called, and can be persuaded not to Credit their own Opinions, or those of their Party, with an equal certainty, as they do those Truths which are Divinely revealed from Heaven, there is little possibility of Reconciling them one to another in the amicable composure of Christian Meekness, as it is to Reconcile their Opinions one to another, or to Truth: and so long as men contend with the same Animosity and Eagerness for either side of a Theological Question, as they do for that Faith which was once delivered to the Saints, 
Judas.  they will never entertain any kinder thoughts of one another, than that both are Heretics: when after all their hot Contention, they cannot arrive at a higher degree of knowledge than Probability; and that amounts to no more than this, that though one part of the Opinion may be true, yet it is possible that both may be false: and why then should this be obtruded upon any other Person as de Fide.  
THERE is nothing that puzzles our Understandings more than the Modes of things; nor are we more in a Mist than when we come to the Hows? How is this done; or how comes that to be so? this is indeed the Terra delfuego, the Intellectualis Incognita; in which the boldest Adventurers are but Coasters, and can give but a lame account of all those vast Territories, and Inland Regions of the Understanding. I dare undertake to plunge the most learned Philosopher in the World, about the meanest Insect, the smallest Plant, how they are produced, how preserved and increased, and how they return again to the Common bosom of the first Matter? and though this present Age, notwithstanding the derision of the Ignorant, has made the greatest Advances in Experimental Philosophy, and travailed further in the Modes of things than all that ever were before, yet I am confident their knowledge does but show them their Ignorance, and teaches them Modestly to confess, that their highest attainments are terminated in Probabilities, and rational Conjectures, and not in Certainties. What is plainer than that the Sun shines, and that by the light of it we discover all visible Objects? but how? remains sub judice, and will do so, till Elias comes, as the Rabbins say: and will be the perpetual puzzle both of the Peripatetics, and Cartesian Globularians. Since than we are such strangers to our very senses, and their Natural Objects, which appear plain to us, with which we converse so constantly and familiarly; how can we expect to make greater progresses of knowledge in the Understanding? when the Soul itself would be a great Riddle in despite of all Philosophy, if Faith did not come in to its rescue: nor can I tell which way, without that assistance, it would be able to defend its Original, or Duration, its Immortality, or Distinction from that of Brutes, more than in degrees. And though an Apostle, who himself was admitted into the Glorious Regions of the third Heavens, 
2 Cor. 12.2, 3.  could not tell how, Whether in the Body, or out of the Body, God knows: and therefore Experimentally assures us, 
1 Cor. 13.12.  That we see through a Glass darkly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the obscurity of a riddle, and that we know but in part. Yet all this notwithstanding, such is the Opinion that we have of our Knowledge, and Discoveries, and more commonly in Divinity than any thing; that Magisterially we pronounce our Opinion for undoubted truth; our beloved Fancies for Objects of Faith; and our Conjectures for Certainties; and proud of our imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole World must know it, to do us Honour for the Discovery; and must honour us by believing it, or become our Hatred. There can never be the least hope of Unity, no more than there is possibility of Unanimity, unless men will agree about some Common Principles, which may be the Centre of Christianity, where though their Opinions in Circumstantials, which are not contrary to Faith and good Manners, may be permitted to be drawn at a distance towards the Circumference, yet all their Actions may be United, and terminate in the Unity of Charity.  
I know it is a high and hazardous Attempt, to offer any such thing to the Consideration, or but View of the World: the height amazes me, and is ready not only to turn my Brains, but all the Resolutions I can assure myself withal, back again from the Enterprise. I tremble, though even with the greatest Humility, I speak my thoughts in an Affair of that Moment, the very thinking of which is not excusable from all Presumption; and looks but too like being wise in my own Eyes, and prudent in my own Conceit: but as I do it with all submissive Charity, so I hope I shall find Charity from others, and that part of it which hides a multitude of Faults.  
THERE are three things which appear the Foundation of all Dissension. First, What is Matter of Faith. Secondly, What is the true Form of Government. Thirdlp, The Judge of Differences and Controversies. For Christians dissent and separate from one another, either because they imagine of each other, that they do not believe aright: or because they dislike the Government, or because they will not submit to any Determinations, being not agreed among themselves of a Common Judge of Controversies.  
WE will begin with the first. Now Faith being the Foundation of Christian Religion, is, The firm Assent of the mind to the Certainty of such Propositions as are the Conditions required by God, to be by us believed, in Order to our living well here; So as that we may obtain Eternal Happiness hereafter in Heaven. For as the Author to the Hebrews, 
Heb. 11.6.  says, Without Faith it is impossible to please him, for he that cometh unto God, must believe that he is, and that he is a rewarder of those that seek him. Faith being therefore the Foundation of Practice, and so absolutely requisite to Salvation; and the Design of Almighty God, 
1 Tim. 2.4, 6.  being, that all men should be saved by coming to the knowledge of the Truth. For Christ gave himself a Ransom for All. It must be such a Condition in Order to this End, 
Psal. 51.4.  as All may have; That so God may be Justified when he speaks, and clear when he Judges; and if men be not saved, it may appear it was through their own Folly, and not from the difficulty of the Condition which God offers. For it would be infinitely derogatory to the Wisdom and Goodness of the Divine Nature, to the God of Love, the only Wise God, to give such a Condition of Salvation, as All were not capable of attaining: For Salvation is not confined to the Wise and Learned: 
1 Cor. 1.26.  nay, St. Paul seems to intimate the Contrary, Not many Wise men are called, 
Judas 3.  but it is the Common Salvation, in which all, Rich and Poor, High and Low, Young and Old, the Learned and Unlearned, the Wise and the Simple, have a share. The Foundation of this Assent to the Conditional Propositions of Salvation, is not therefore our Understanding of them to be true, by the Power of Reason, our comprehending or apprehending the manner of them, but it springs from the Confidence that we have of the Veracity of him who propounds them to our Belief: and that we are assured that he will not, because he cannot deceive us, because he is Truth itself, as whoever believes a Supreme Being, must of Necessity believe Truth to be of his Essence.  
THUS I believe the Glorious Mystery of the Trinity, Three Persons, but one God, the Incarnation of the Son of God, the proceeding of the Holy Ghost from the Father and the Son, the Resurrection of the Body, and the rest of the Articles of the Christian Faith; not because I dare pretend to understand them, or to give a Satisfactory Reason to myself, how this can be? Or why it should be? but I rest myself satisfied upon the assurance that he who requires me to believe it, cannot deceive me, nor require me to believe what is not most certainly true. But God being in Heaven, in that inaccessible Light of Glory, and I upon Earth, there must be therefore some Internuncius between us, that so I may receive these Conditions of Salvation to be believed. This Office was in former times committed to the Prophets, 
Rom. 3.4. 2 Tim. 3.16. 2 Pet. 1.21.  and God spoke by them; For God is only true, and all Men may be Liars, and therefore all Scripture was given by Inspiration; and came not at any time by the Will of Men, but Holy Men of God spoke, being moved by the Holy Ghost. 
Heb. 1.1.  But the great Prerogative of Christian Religion, is, That God, who at sundry times, and in divers manners, spoke in times passed unto the Fathers, hath in these last days spoken unto us by his Son; whom he hath appointed Heir of all things; by whom also he made the Worlds. Now these Holy Instruments, whom God employed to declare his Will to Men, that they might obtain Credit to their Message, were assisted with power of working Miracles, which were the Letters Testimonial, the Credentials of Heaven, in their behalf, to assure the incredulous World, that they were Messengers and Ambassadors from God; for it is a Natural Inference which Nicodemus made, even whilst he was so Unregenerate, that he thought Regeneration an Impossibility. 
Jo. 3.2.  Rabbi, we know that thou art a Teacher come from God, for no man can do these Miracles that thou dost, except God be with him. This Revelation of God's Will, Confirmed to be so by Miracles, Signs, and Wonders, when it comes to be considered and attended to, will gain the Assent of the Mind, and that these must needs be Truths of a Divine Extract and Original; Since All their Precepts are free from any Design, but the Advantage of those to whom they are proposed, and to make them partakers of the Divine Nature, by the practice of that Truth, Innocence, Justice, Temperance, and Purity, which they do so Universally require as the Way to Happiness, both in this Life, and that of Celestial Glory and Immortality. And these Commands Collected into a Body, we call the Holy Canon of Sacred Scriptures. I think, I need not produce Arguments to prove those Writings to be the Word and Will of God; that being a Principle so confessed, that without it, no Man can be called a Christian; & I am not now to deal with Heathens, or Infidels.  
FROM this Postulatum granted, these Conclusions will Naturally follow; First, That Faith does not depend upon Humane Authority, but upon Divine Revelation. For it came not by the Will of Man, but by the Will of God: And therefore no Humane Authority has any power to Impose upon the Belief, any thing either contrary, or more than God has plainly revealed to be his Will, as the Condition of our Salvation; for to Command what God has not commanded, as such a Condition, is insufferable Pride and Insolence; an Usurpation upon the Incommunicable Prerogative of him, 
Heb. 12.2.  who is the Author and the Finisher of our Faith. How great then is the Impiety of those, who contrary to the practice of the Universal Church for 1500 years, have added the Books of Apocrypha, mere Humane Writings, to the Holy Canon, and under pain of Damnation Impose them upon us as matters of Faith, and Conditions of Salvation? How Unreasonable is it to make Tradition the Foundation of Faith, and of Equal value with the Holy Writings? Of which Traditions there being so great Uncertainty, it is very Improbable our Faith should receive any Confirmation from them: For what is liable to a doubt itself, is very unlikely to take away all cause of Doubting. Yet this is the Faith of the Roman Church in their Unwritten Verities.  
SECONDLY, it follows, That nothing aught to be Imposed as De Fide, and the Necessary Condition of Salvation, but what is clearly Demonstrable to be the Will of God revealed; and which all Men, because all are capacitated for Salvation, may easily Understand to be so: And since all men have an Equal Title to Salvation, upon their performance of the Conditions by God required to be believed and done, therefore what Faith will Save the Unlearned, will also save the Learned: For God proposeth no different Methods, more for the one than the other, for he is no respecter of Persons, 
Act. 10.35.  but in every Nation, he that feareth him, and worketh Righteousness, is accepted with him. So that he who is Baptised, Reputes, Lives Righteously, Godly and Soberly in this present World, believing the Gospel of our Lord, and obeying it according to that Belief, shall certainly receive the end of his Faith, and hope the Salvation of his Soul. For these are Truths so clearly contained in the Scripture, that the meanest Capacity may understand them, and perform the Conditions required. Now what is necessary and sufficient for all, and whatever is proposed more, is Superfluous; since he that believes this and no more, shall certainly be saved, and he that believes more, shall but be saved: It is therefore the most unreasonable thing in the World, to Impose the Modus of any thing which God has not clearly revealed, upon Men as Essential to Salvation: For most of those Modes are Metaphysical Notions, which do as far exceed the Capacities of the Greatest part of Mankind, as the Mysteries of the Incarnation and Trinity, etc. do those of All, and even of the Angels, who desire to peep or pry into them, 
1 Pet. 1.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they do not fully Understand them. Is it not unreasonable to exact that from me upon the Credit of a Man, or many Men Saying so, which they are not able to show me one positive Testimony, or clear Consequence for, from the mouth of God, that it is so? and that though I believe all that he requires, as the Condition of Salvation, yet I must be Accursed, and Secluded from Salvation, because I will not Lie, and say, I believe, what in Truth I cannot, for want of Evidence or Capacity? Must I forfeit all I have on Earth, and my hopes of Heaven too, because I do not believe this or that Doctrine, which God has given me a Capacity to believe, nay, which it may be contradicts all those Capacities of Sense and Reason, which he has given me, that I might believe them, and which give me occasion to doubt his Truth; for if he deceive my Senses, he may deceive my Understanding and my Hopes at last? Is not this to make God an Austere Master, gathering where he has not scattered; and like the Egyptian Taskmasters, to require Brick where he has not afforded Straw to make it? Far be it from the Judge of all the Earth to do this Wrong! This is the very Case of the Sacrament of the Altar in Transubstantion: For it is not enough to believe that Christ is really present there; but I must give my senses the Lie, which neither see him nor feel him (a greater degree of Faith than he required of St. Thomas) I must discard my Reason, which assures me it is impossible that one Body should be in Infinite Places at the same time, and believe how he is there Corporally; or be a Heretic: Though neither they who impose it upon me, are agreed among themselves now it is, nor am I able to Understand what they mean; as the greatest part of the Vulgar are incapacitated to receive such Apprehensions; and the most Learned are not able to express them so as to be Understood. Sure it is very hard measure, that a poor Christian should be made a Bloody Sacrifice to Cruelty, because he does not, because he cannot believe that Incruentum Sacrificium of the Mass, and that the Glorified Son of God should be ravished from the Right hand of the Majesty on high, to become passable again, to Expiate for the sins of the Quick and the Dead: Which if it be true, must be the same that he suffered upon the Cross, and a Bloody Sacrifice, and as great an Impiety as that of the Wicked Jews, who Slew the Lord of Life, and hanged him upon the Tree; and if it be real, and not a Commemorative Sacrifice, is for Christians to Crucify the Son of God afresh, and put him to an open shame: 
Heh. 6.6.  and if it be not the same Sacrifice which Christ offered, it is not propitiatory; and in reality only a sacrificing to our own Nets to Ensnare men's Souls. The same Measure ought to be observed of all other Theological Points, which admitting of variety of Opinions, are not therefore to be imposed as Essentially necessary, and the Conditions of Salvation.  
WERE this observed, it would put an End to those Intestine Quarrels which miserably rend the Peace and Unity of the Church, by enlarging Faith to the Destruction of Charity, which is making broad the Plylacteries, and forgetting Justice and Mercy. This would give a Supersedeas to those doubtful Disputations, against which St. Paul gives an Express Command. 
Rom. 14.1.  And if men were permitted to believe or not believe according to the probability and full persuasion of their own Minds, keeping their Faith to themselves, in a private way, which is true Christian Liberty; where men do not impose their Opinions upon others as Essential to Salvation, we should soon see an End of those Mortal Jars, and those Unchristian Doctrines, and their strange consequences, which have filled the World with Error, Horror, and Confusion, which Cruelty, Injustice, and Persecution, not inferior to that of Pilate, mingling the Blood of those Christians with their Sacrifices, for whom Christ sacrificed his. And were it possible to persuade Men to this Modesty and Moderation, the Occasion of Quarrels being taken away, they would live in Unity and Godly Love; and not afflict themselves, disquiet the World, move Heaven and Earth for the Establishment of a doubtful Opinion as matter of Faith, when, may be, it is not of Truth; and without the knowledge of which they may attain Salvation. Thus might Men Enjoy their Private Opinions, without any prejudice to the Public Peace, and please themselves with their Knowledge, without being puffed up to the Ruin of that Charity which Edifies, and to the affronting Authority by disobedience, because it will not permit their Private Opinions to Ride in the Triumphant Chariot of Conquerors over other men's Faith; then with St. Augustine might men say, Errare possum, Hereticus esse nolo. They might be mistaken, and be neither Heretics nor Schismatics; they might differ from others in their sense, and yet agree in the Common and Essential Faith, which as it owns, so always maintains the Communion of Saints.  
FOR it is not men's Opinions, but their Actions derived from those Opinions, which disturb the Peace of the World, and the Unity of the Church: and a man may be of a contrary Persuasion to another, in many things, and yet Live as becomes a good Christian, in Humility and Charity with him and all others; it is a ferocious Pride and hasty Passion which pretends to make the Narrow way to Heaven wider, by widening Differences, and by opening the Gate to shut out all besides ourselves. The way is not in itself so narrow, but that if men were lovers of Peace, they might go thither without jostling one another; it is not the way for us to Enter in at the straight Gate, to do like the Pharisees, shut others out. They who pretend thus to be the Porters of Paradise, usually are without the Gates themselves, whilst they brandish the flaming Sword on every side to frighten others.  
THAN would the Doctrines of Supremacy, Satisfaction, Purgatory, etc. which have rend the seamless Coat in a thousand pieces, cease to make Divisions in the World. But this we may wish and pray for, but can scarcely hope to see, so long as the insatiable thirst of Temporal Advantages stops the Mouth of Truth; and the desire of Sovereignty shall Exalt the Idol of Profitable Opinion, into the Throne and Sacred Temple of Divinely revealed Faith.  
AND whereas for many Ages past men have beaten their Brains, 
Joel 3.10.  To beat their Ploughshares into Swords, and their Pruning Hooks into Spears, have Employed those Parts and Abilities (with which they ought to have broken up the fallow Ground, 
Hos. 10.12.  to sow in righteousness what we might reap in Peace) to wound one another's sides. Would they follow this Rule of Charity, we might see the Glorious Prophecy of Micha fulfilled: 
Mich. 4.1, 2, 3, 4.  For in the last Days it shall come to pass that the Mountain of the Lords house shall be Exalted above the Hills, and all Nations shall flow unto it: and many Nations shall come and say, Come and let us go up to the Mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: and they shall beat their Swords into Plough-shears, and their Spears into Pruning Hooks: Nation shall not rise up against Nation, neither shall they learn War any more: but they shall sit every man under his Vine and under his Fig Tree, and none shall make them afraid.  
I know it will be objected, That the Scriptures are full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things difficult to be understood. To which I answer with the Apostle, 
2 Tim. 3.15, 16, 17.  The holy Scriptures are able to make any man wise unto Salvation through Faith which is in Jesus Christ; being given by Inspiration of God, for Doctrine, for Reproof, for Correction, for Instruction, in Righteotsness, that the Man of God may be perfect, thoroughly furnished unto all good Works. All this is contained in them in plain and easy Language; and who can desire more? what is necessary to be believed or done, is to be found there without such Difficulty, and that is all that either is or can properly be our Concern. The Design of Religion is not to entertain the speculative, or gratify the Curious, but to guide the Practical Christian in his Duty. And if there be difficult places, there is no necessity of our Understanding them. For he that inspired the Holy Pens, cannot without the greatest Impiety be argued of acting negligently, insufficiently, or without Design, as other careless Writers may: and that they are not more clear and perspicuous, ought with a becoming reverence, due to the only wise God, to be believed, that they are therefore wrapped up in Mysterious words, either because they are not necessary, or not fit for us to know. Nor is there the least danger in such humble Ignorance; but there is certainly in a presumptuous Curiosity, and seeking after the Tree of Knowledge which God has prohibited by planting the Wall of Obscurity about it; and if we will, with the Bethshemites, be Peeping into the Ark, we may expect to be punished justly by wresting the Scriptures to our own Damnation: and much more if, being Unlearned and Private Men, we undertake to give Public Interpretations and Determinations different from both the Catholic Faith and Church. 
2 Pet. 1.20.  For no Scripture is of Private Interpretation.  
AND that this is the danger, is as evident as the Punishment of it is certain: for here is the Spring head of Errors and Heresies; which always took their Original from the Transgression of this Caution. For when men will leave the plain and beaten Path, the easy Way to Happiness here, and Heaven hereafter, by Faith and Obedience, to seek for it in their own Wisdom and Niceties; it is no wonder, if they wander out of the Way of Truth; when they permit themselves to be lead by their Private Opinions and Interpretations, it is the blind leading the blind in the Darkness of Midnight; and no wonder then if at last they stumble and fall into the blackness of Eternal Darkness. For self-love is a very blind Guide, and self- Conceit a worse, and they must needs be in darkness to whom God denies the light of the Spirit, which he does in all obscure places of Scripture; and if, as he told the Jews, men therefore Err not knowing the Scripture, they must needs Err, who will know more than he will let them.  
To confirm the truth of this Doctrine, and that the Holy Canon is, as the word Imports, a Rule not only of our Actions, but our Faith; I would desire any Person to give me a reason why he Believes the three Famous Creeds which contain the sum and substance of our Christian Faith? there can be but these three Reasons; First, Because he immediately by Divine Revelation is assured of his Faith; or Secondly, Because he is persuaded by some Person or Persons to believe; or Thirdly, Because he finds the Articles there mentioned, either in plain Words, or evident Consequences, in Scripture, which, for good reason, he believes to be the Dictates of divinely inspired Penmen.  
THE First all sober Men reject, as leading directly to Enthusiasm, and under pretence of Heavenly Revelations, to introduce Hellish Impieties and Doctrines of Devils, who having a Power to transform themselves into Angels of Light, may take that Advantage to Impose upon strong Fancies and weak Judgements.  
FOR the Second, a man will thus argue, Why should I believe this or these Men, since all men are Fallible; and they who may be deceived, may therefore deceive; and if I believe this Man, why not another; why not Mahomet, who pretended to the Holy Ghost as much as they?  
AND therefore Thirdly, Faith must be resolved into the first Principle of it, which is God's Truth, and Infallibility, and that Word which I believe to be his, and therefore more Credible than the Word of any, or all Men. Thus was Faith first propagated in the World, and thus it must be increased; for the Multitudes to whom the Apostles Preached throughout the World, did not believe St. Peter or St. Paul, that Preached Jesus, and the Resurrection, Righteousness, Temperance, and Judgement to come; but seeing the Miracles which they did, they believed that this was the Word of God, and that Jesus was the Son of God, agreeable to the Doctrine of the Prophets in the Old Testament concerning the Messiah. This Method our Lord made use of with his Disciples. 
Luke 24.5.4.  Then opened he their Understanding, that they might Understand the Scriptures; that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning him: and he said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again the third day from the Dead: and that Repentance and Remission of Sins should be Preached in his Name among all Nations, beginning at Jerusalem. This Doctrine of Faith the Apostles believed, this they Preached, not as their own, but the Faith of Christ; this they committed to Writing, and delivered to the Christians as the Rule of their Faith and Life: 
Rom. 15.4.  For as the Scriptures of the Old Testament, and whatsoever was Written aforetime, was written for our Learning, that we through Patience and Comfort of the Scriptures, might have hope; So were the Scriptures of the New Testament given us a new Rule, and a Royal Law of Liberty; that we might not Glory in Men, 
1 Gor. 3.21, 22. c. 4.1.6.  neither in Paul, nor Cephas; But that we might esteem them Stewards of the Mysteries of God: And not to think of them above what is Written: Which place, if throughly considered, teaches us not to prefer any Man or Men above the Scripture.  
THIS will appear further, if we consider the Nature of a Rule; for a Rule is the constant, certain, infallible, unchangeable measure, according to which I judge of any thing, whether it be true or false. And if I can but suppose what is offered me for a Rule, to be false, or if I know it is or may be false, it can be no Rule; because it leaves me in an Uncertainty, whether I am Right or Wrong. But the Scripture cannot be supposed to be false; for admitting that supposition, they are no longer Scriptures, or the Word of God; for every word of God is true. Men have been, are, and will be Fallible; Traditions are dubious, and uncertain, but the Word of God is tried to the uttermost; and coming from the Infallible Author of all Truth, is the Touchstone of the Truth of Men and their Doctrines; and by that we examine, by that we judge of men's Faith and actions, 
Isa. 8.20.  If they speak not according to the Law and the Testimony, it is because there is neither Light nor Truth in them.  
THE Mistake seems to be in Confounding the Difference between a Rule and a Guide: and they who would advance the Authority of the Church above the Scripture, set the Judge above the Law, and Confound him with it. The Church is indeed the Guide which instructs us; but if her Instructions are not according to her Rule of Scripture, when we hope for Bread, she gives us a Stone, and instead of a Fish, a Scorpion; Mortal Poison for wholesome Nourishment. To Illustrate this, Suppose I desire to learn the Mathematics: I therefore apply myself to a Person skilful in that Incomparable Science, and entreat him to direct me: He shows me Euclid's Elements, as the Foundation of Mathematical Knowledge, and therefore reads and explains it to me. Pray now who is the Rule, the Master, or the Book? Certainly all men who have not forfeited their Reason, will say the Book is the Rule, the Man the Guide; and if he give me any thing for a Demonstration contrary to the Principles therein contained, I know by them that he is mistaken, because he he has not instructed me according to the Rule. The case is the same, only the Infallibility of the Scriptures is more certain, being founded upon the Infallibility of God: They are the Rule, the Governors of the Church, the Guides appointed by God for that purpose; to them therefore men resort for Instruction; but if they teach either what is their own, or other men's, contrary to the Rule; they are false Guides; and why so? But because they give a false Rule; betraying that high Trust by God reposed in them, to be Eyes to the Blind, and Feet to the Lame; to conduct them to Eternal Bliss, by the Directions of that Rule of which St. Paul says, 
Gal. 6.16.  As many as walk according to this Rule, Peace be on them and Mercy, and upon the Israel of God.  
AND even they who contend so earnestly against the Scriptures being the Rule of Faith and Life, aught to show some other End and Design of the Scriptures, and a better Rule; and not Confute themselves, and all their Assertions and Arguments, by making this the Rule of Believing, whilst they bring Arguments out of it against itself, which they would have therefore believed, because they are Scripture; plainly confessing it to be the Ultimate Rule, and that nothing can properly be matter of Faith, but what is agreeable to it: Which has made the Romish Doctors sweat and toil so vehemently to Extort Confessions from the Scripture, 
Tert. de Prescript. adv. Heretic.  as Tertullian says, Caedem Scripturarum faciunt ad materiam suam, even Murdering it almost to make it speak to their purpose: And since they could not prevail with it to Depose against the Truth, they have put it into the Inquisition; Imprisoning it in the Vulgar Latin, lest if it should get abroad and speak Truth, as it would do in despite of all Opposition, it would proclaim their Injustice and Violence, to the meanest Capacities of the Vulgar, among them who would hereby come to detect the Pious Frauds and profitable Follies, which are imposed upon them, as matter of Faith.  
THE ancient Church believed the Scriptures the Rule of Faith, and therefore took care to have them Translated into Syrian, 
Chrys. Hom. 1. in Joh.  Egyptian, Ethiopian, Persian, and other innumerable Languages; as St. Chrysostom testifies; and Theodoret says, 
Theod. de Cur. Graec. affect. lib. 5.  the Bible was Translated into all Languages used in the World, Greek, Latin, Persian, Indian, Armenian, Scythian, Sarmatian. And this seems one, if not the principal Reason why the Holy Ghost did Miraculously descend in Cloven Tongues upon the Apostles, enabling them to speak in several Languages; for the Parthians, Medes, Elamites, Dwellers in Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, in Lybia, and Cyrene, Crete and Arabia, heard them speak the wonderful Works of God. If they might have used the Compendious way of Instructing them to believe as the Church believes, and had made themselves The rule of Faith, and like the Priests of Memphis, delivered their Hieroglyphical Faith from one to another, there would have been no need of all this; or of their Pains, who afterwards were so diligent to Translate the Scriptures into all Languages, to instruct all Nations, and to let them see, there was no Cheat or Juggle in Religion, by exposing it to the view of the severest Critics.   

CHAP. XV.  
I Suppose there are no Dissenters among us, except those of the Roman Communion, but will willingly accord the Scriptures to be the Rule of Faith and Manners. And though there may be differences between us and them in some Material points of Doctrine, yet the Apple of Strife is about the Government of the Church: Some contending for a Parity and Equality, as the Presbyterians; others for an Absolute Independency of any the least Congregation of Men calling themselves a Church: Others for a Democratick Anarchy, as the Anabaptists and Quakers, and several other Enthusiasts: But all point blank against Episcopacy; though hitherto they have not been able to satisfy the World for what Offence. As for the Independency of Churches, I shall only say in short, that it opens the way to endless Separations, and innumerable Errors and Hesies, no man having power to Judge of them, besides themselves: And flies so far from the Popery of Hierarchy, that it runs into a worse Extreme, and makes every Pastor Supreme Bishop, Patriarch, and Pope of his Congregation.  
BUT these People having no Pretensions to a National Government, appear not so Dangerous to the State as to themselves; nor so troublesome as those who contend for Sovereignty, and endeavour to pull down the Pillars of the Church, to Establish their own Synagogue and Spiritual Sannedrim of Lay-Ecclesiasticks; and whereas the other will be contented with a Chapel of Ease, these make the World Uneasy, because they may not have the Cathedral and Mother Church. And this People, the most Industrious of all Mankind, the most Vigilant and Indefatigable, who compass Sea and Land, to make Prosylites and a Party, as they are the most Numerous and most powerful, so are they most Dangerous, both in their Positions, and in their Actions; and whilst they Cloth Episcopacy with the Title of Idolatry and Superstition, as the Heathens did Christians with the skins of Wild Beasts, to make the Lions and Tigers fall upon them; so do they; Then animate the Populace to Worry them by Tumults, Clamours, and Outcries against them: And under pretence of Destroying Idolatry, take Commission from the Law of Moses to break the Commands of the Gospel. For a late Instance of which I refer the Reader to the Printed Narrative of Mitchel and his Field Conventiclers, the Whigs of Scotland, and to their former Practices in England, both against particular Persons, and the Public State; which fell a Sacrifice to this great Idol of Idolatry, and fear of Popery.  
I will therefore endeavour to give a true Account of the Office and Institution of Episcopal Authority in the Church; being not without Hopes, but that Men of Calm and sober spirits will submit to Truth, how contrary soever it may appear to those Prejudices, which for want of better Information, they have been so long accustomed to.  
THAT there ought to be Government in the Church, I presume no Judicious Person will make the least scruple of; in regard God Almighty took such particular Care of his Church in the Jewish Nation: And we cannot think, that under the Gospel, which is a better Covenant, he would leave it to Anarchy and Confusion. The Controversy is, What manner and Form of Government? Now that it was Episcopal, is the thing which we maintain, and I hope to prove, and not only that, but that it is of Divine Institution. And first for the Name of Bishop, which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Overseer, Christ himself was the first Bishop, and is so styled by St. Peter, The Bishop of our Souls; 
1 Pet. 2.25.  St. Paul makes frequent mention of the Name in his Epistles to Timothy and Titus, and calls it the Office of a Bishop; and affirms, that if any man desire it, he desires a good Work: This is a true saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a faithful saying: And what is by the Mouth of Divine Verity pronounced, not only an Office (and that implies Power) but a desirable Office and good Work, cannot without Sacrilegious Blasphemy, be styled Antichristian; and it is no modest Impiety to Combine against God, and solemny Covenant and Vow the Extirpation of it, Root and Branch. 
Rom. 2.22.  Thou that aborrest Idols, dost thou commit Sacrilege? Our Blessed Lord tells us, Every Plant which my Heavenly Father hath not planted, shall be rooted up; & one would Judge by that Rule, that Episcopacy in the Government of the Church, were a plant of Gods own planting; since for 1600 years and upwards, all the Power & Malice of Men and Devils, have not been able to pluck it up: But he has graciously been pleased to Protect it; 
Psal. 104.16.  so that it has been Like the Cedars of Lebanus which the Lord hath planted. And he has made good his promise to be with them to the End of the World: And Those that be planted in the House of the Lord, 
Psal. 92.13, 14, 15.  shall flourish in the Courts of our God, they shall bring forth more fruit in their Old age, they shall be Fat and flourishing; to show that the Lord is upright (just to his Promise) he is their Rock, and there is no unrighteousness in him. And what for all this Root and Branch! O vain Men! If ye have run with footment, 
Jer. 12.5.  and they have wearied you, how can ye contend with Horses; If you have fought with Men, and have not been able to prevail, how will you be able to fight with God? Remember Gamaliel's counsel; For if this work be of God, 
Act. 5.39.  you cannot overthrow it, (your selves, you may) and will be found to fight against God. And you will find that Impar Congressus, a very unequal Combat. The Giants, who thought to Conquer Heaven, Purchased Hell. Heaven is not to be had by such violence as opposes it, but Hell and Damnation certainly will.  
I hope the greatest part of those who do so violently persecute this Name and Office, are like St. Paul; and may with him find Mercy, though they be Blasphemers and Persecutors, provided like him they did it ignorantly, and cease to kick against the Thorns. And this they cannot do, unless they acknowledge both the Name and Office of a Bishop to be of Divine Institution.  
Take heed, saith St. Paul, 
Acts 20.28.  therefore unto yourselves, and to all the Flock over the which the Holy Ghost hath made you Overseers (the Translating of which Word hath occasioned a world of Mischief and Mistakes, and was certainly a great oversight, having made so many oversee the Bishop in it) for it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over which the Holy Ghost hath appointed, or placed you Bishops. So that however, the Name of Bishop is not to be rooted out; nor is it Popish or Antichristian, as the Credulous Vulgar are made believe. I know what will be the answer: The same Saint Paul, in the same Chapter, Vers. 17. calls them Presbyters. And this they think above all the places in Scripture concludes against Episcopacy, and proves not only the Parity, but Aerian Identity of Bishops and Presbyters. But stay, my Masters, let not Passionate Opinion outrun Truth and Reason. St. Paul an Apostle of Jesus Christ, by the will of God having Preached the Gospel in all the Cities of the lesser Asia, being upon his Journey to Jerusalem, he comes to Miletus; and from thence sends to Ephesus, and calls for the Presbyters of the Church; upon their coming, he acquaints them with the sorrowful Message, that he was to leave them for ever, and take his last farewell of them: And now behold I know, that ye all (says he) among whom I have gone Preaching the Kingdom of God, shall see my face no more. Whilst he was conversant among them, he was their Spiritual Guide and Ruler, but now that he was to leave them, and could not discharge that part of the Apostolical Function of Government, (which he calls elsewhere, 
2 Cor. 11.28.  The Care of all the Churches, which came upon him daily) in his own person; he therefore takes Care that there should be some left behind him who might; and Ephesus being one of the most Populous Cities of Asia, in regard of the vast Concourse of People from all Parts to the Famous Temple of Diana: and there being many Congregations of Christians there, he having by the space of two years continued there, so that all they who dwelled in Asia heard the word of the Lord Jesus, both Jews and Greeks; he therefore sends for the Presbyters who resided in that City, by virtue of his Apostolical Authority; and there declares unto them, that for the time to come they were to take that care of the Churches which he had done: and that they might not do this of their own heads, or fear to do it for want of a Lawful Calling and Ordination; he declares the Will of God to them; and that the Holy Ghost had appointed them to be Bishops. So that they came indeed Presbyters to him, but they went away Bishops from him; and Bishops not of his own, but the Holy Ghosts appointment.  
IT is a Rule among Divines, That where the Literal sense of Scripture is plain, we are to follow that. And that this is the plain Historical and Literal meaning of the Words, without the least wresting or violence offered to them, is most obvious: and that by this Power of Episcopacy, which the Holy Ghost added to their former of Presbytery, they were to take the Care of the Government of the Church, as well in Ruling as Instructing, there are these Reasons:  
FIRST, When he sends for them he calls them Presbyters, and not Bishops, which, if there had been no difference, he might as well have done; and supposing that the Holy Ghost must foresee that this Controversy would arise in the Church, we cannot believe he would contribute to it by such an ambiguity, but the contrary, that they were only Presbyters, as the Holy Ghost calls them first, and then advanced to be Bishops by his appointment.  
SECONDLY, He puts the Government into their hands, by resigning his own, in regard he was to see them no more.  
THIRDLY, He directs them in their Office, which he divides into three Particulars. First, 
Vers. 28.  To feed the Church of God, which he had purchased with his own Blood; to instruct them in the Faith and Doctrine of Christian Religion. Secondly, To watch against Errors and Heresies: 
Vers. 29, 30, 31.  For I know this (saith he) that after my departing, shall grievous Wolves enter in among you, not sparing the Flock: also of your own selves shall men arise, speaking perverse things, to draw Disciples after them; therefore Watch. Now, what signifies Vigilancy without Power? and what Power have the Watchmen, but to Admonish, and Rebuke, and at last to Excommunicate the Obstinate? And let them show me this Power ever Exercised in the Church by any, besides a Bishop, and let them take the Cause. Thirdly, To Exercise Hospitality; to support the Poor, and to remember the words of our Lord Jesus, how he said, It is more blessed to give, than to receive. According to another Precept of his, in which he comprises them all. For a Bishop must be blameless, 
1 Tim. 3.2.  the husband of one wife, vigilant, sober, of good behaviour, given to hospitality; apt to teach. Lastly, Here is no imperfect footstep of their Solemn Consecration, for when he had ended his Message and Direction, 
Vers. 36.  When he had thus spoken, he kneeled down, and prayed with them all.  
AND to manifest, that though every Bishop be a Presbyter, yet every Presbyter is not a Bishop; and that the Difference consists in Power and Rule, which the Bishops have over the Presbyters as well as the rest of the People, I doubt not to make most plain from Scripture and Antiquity. For,  
FIRST, St. Paul says Expressly, That it is one qualification of a Bishop; 
1 Tim. 4, 5.  He must be one that ruleth well his own house, having his Children in subjection with all gravity; for if a man know not how to rule his own house, how shall he take care of the Church of God? how shall he rule the house of God? and find me but one Example in Scripture, or ancient Church History, where any one, who was not a Bishop as well as a Presbyter, ever Exercised this Jurisdiction of Ruling: the Presbyters had indeed a Rule, but with subordination to the Bishops. 
1 Tim. 5.17, 18.  Let the Presbyters that Rule well, be counted worthy of double Honour, especially they who labour in the Word and Doctrine; (for anciently in the Church every Priest was not a Preacher, as is plain, not only from this place, but from the Church History) but that the Presbyters might not be Exalted beyond their Bounds, to think this Rule equal to that of the Bishops over the Church; he allays the Tumour in the very next words, and shows the the difference, the subordination, and subjection which they owed to the Judicature of the Bishop, as Timothy was there. Against a Presbyter, receive not an Accusation but before two or three Witnesses, which is not spoken of Private Adomnition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless there be two or three Witnesses, and them that sin Rebuke openly, that others may fear. To receive an Accusation, plainly infers a superior Jurisdiction, a power to hear Witnesses, and according to their Depositions, to rebuke openly, is certainly an Effect of Authority. And he follows the blow close, giving him another Direction about Ordination, 
Vers. 21, 22.  that he should Lay hands suddenly on no man, preferring one before another by Partiality. So that here is a distinct Power of a Bishop from a Priest; To lay on hands, or Ordain, to receive Accusations against Presbyters, to Examine Witnesses, and according to their Testimony, to proceed to Judgement, to give Sentence openly; to Rebuke those that Sin: even the Presbyters as well as others; for if they may be accused and convened, and found guilty of sin, they also aught and may be rebuked and punished: As to that place of the 5th Chap. Rebuke not an Elder; it is apparently meant of those who are such by Years, and not by Office Presbyters, or Priests, and to teach us that there is a respect due to the Reverend head, Age; as is plain from the words, Rebuke not an Elder, but entreat him as a Father, and the younger Men as Brethren, the Elder Women as Mothers, and the younger as Sisters, with all Purity. This he further Explains in his Epistle to Titus. 
Tit. 1.5, 6, 7.  For this cause left I thee in Crete, that thou shouldest set in Order the things that are wanting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appoint, Constitute Presbyters in every City (making them Bishops) as I have appointed thee. That Saint Paul left Presbyters there, both in Age and Office, no doubt can be made: but yet something was wanting still, and because he would not himself lay hands suddenly upon them, and the Affairs of the Church calling him a-away, he leaves Titus, a Bishop there, to set in order what was wanting; that was, upon their good demeanour, to advance them into the Power of Bishops, which was wanting at St. Paul's departure, and the following words make it plain, that this was the thing wanting, and which he appointed Titus to do. By the Direction he gives about them, 
Vers. 10, 11.  For a Bishop must be blameless, as the Steward of God, (a high Office, and a large Jurisdiction) for there are many unruly (there was the Necessity of Bishops to Rule) whose mouths must be stopped, who subvert whole Houses, teaching things which they ought not, for filthy Lucre's sake. So that Titus was to make Bishops in that Populous Island, that so they might have Authority, which, as Presbyters, they had not to, stop the mouths of the Seducers. And how were these unruly Subverters to be Treated and Governed? even by rebuking them sharply, 
Vers. 13.  and stopping their Mouths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by silencing them. And how could that be done, but by the Authority of the Bishop, who was to let them and the People know, that if they persisted in their disobedience, 
Vers. 16.  They were abominable, and Reprobates, and therefore to be cast out of the Church, For though they profess to know God, yet in works they deny him, being abominable and disobedient, and unto every good Work Reprobate. Therefore abominable, because disobedient. Silencing then of Subverters of Houses, unruly vain Talkers, Deceivers, is no new thing in the Church, nor Bishop's Persecutors for so doing. Nor is there any way of stopping their Mouths in the Church, but by this Authority of Excommunication; and if they submit not to this, all their Pretences to Godliness will not excuse them from denying him, and being Reprobates because, Disobedient. What must we then think of those who will not have their Mouths stopped, either by the Power of the Church, or Civil Magistrate, but in the highest degree of Unruly and Mutinous Disorder are Disobedience to both: Endeavouring to draw Disciples after them, that they may first take away from the Bishop the defence of the Magistrates Sword, and then with Ease Extirpate Episcopacy, Root and Branch, Office and Name, Power and Authority.  
THUS you see, that the Holy Ghost appointed Bishops in the Primitive Church; you see their Office and Authority; and that Presbyters were their Lawful Inferiors, that they had Power to Ordain, to Rebuke, to acquit or Condemn, to stop the Mouths of the Unruly. So that here is both the Name and the Thing, the Title and the Office, confirmed by clear and evident Testimony of Scripture. Now let us see what Obedience is due to them. We entreat you, Brethren (saith St. Paul, 
1 Thess. 5.12, 13.  and his Modest Entreaty ●●●y, I hope, without offence, pass for a Command) to know them that labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in Love for their Works-sake, and be at Peace among yourselves. How know these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these Rulers? For they could not be ignorant of their Persons or Names, but know their Office, know their Power, that so by submission you may maintain Peace.  
BUT the Author to the Hebrews is plain and Positive. 
Heb. 13.17.  Obey them that have the Rule over you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word will carry more than some Envious People will well like of in Bishops, and will not only entitle them to Rule, but their Honour too; as will appear to any who is not a stranger to the Greek Language; For it signifies not only a bare Ruler, or a Guide, but a Captain and a Prince, and warrants a Bishops being so in the New Testament, as well as a Priest under the Old: But to avoid Offence, I know there are none of those Reverend Fathers of the Church, but will be pleased to derive their Titles from another Fountain of Honour. I speak this to show that God Almighty by his Spirit in Scripture is pleased to Honour them with the high Character of Princes and Governors; and that therefore they are not to be Vilified and Despised, as son●n Wanton, and other Virulent Tongues and Pens too frequently do. But to proceed; He continues to show what kind of Obedience this must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, submit yourselves, without resisting, be in Subjection. And he adds the Reason, For they watch, for your Souls, as they that must give an Account, that they may do it with Joy, and not with Grief. Does God expect an account of Souls from these spiritual Guides and Rulers? Then certainly he cannot in Justice leave them Destitute of Power and Authority to Rule and Guide, as means to enable them to give a good Account of their Charge: And to suppose the contrary, were to suppose an End without a Way. And since they have such a Charge, all those who are within their respective Jurisdictions, are bound to yield Obedience to them, as they will answer before the Bar of Divine Justice, for the Gild, not only of Destroying their own Souls, but those of others, whom they teach to Refuse to Obey those who have the Rule over them, and are appointed Bishops by the Holy Ghost.  
AND whereas St. Peter calls himself a Presbyter, and by ranking himself among them, seems to intimate they are all one, this does not at all prove that he was not a Bishop too: 
1 Pet. 1.1.  For he calls himself Peter an Apostle of Jesus Christ, and his Humility in calling himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chap. 5.1.  their fellow Presbyter, does no more prove that a Bishop and Presbyter are the same, than that a Presbyter and Apostle are; for though they were his fellow Presbyters, yet they were not his fellow Apostles; and further, it appears that these Presbyters, of which he calls himself a Sym-Presbyter, were Bishops as well as Priests; for Writing to the several Churches scattered through Pontus, Galatia, Cappadocia, and Bythinia, and calling the Governors of those Churches, Fellow Presbyters, argues as much; but the second Verse puts it out of doubt, for he says, they must Episcopize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed the Flock of Christ as Bishops; and therefore this place will never prove that the Authority of a bare Presbyter, is equal to that of a Bishop, or one who was a Fellow Presbyter of Saint Peter.  
LET us see now what the next Age thought of it. I will not run through the whole Church-History, but content myself with the Testimony of Ignatius, who was the Scholar of Saint John, the beloved Apostle and Disciple of our Lord, who leaned on Jesus' Bosom, and one may well suppose therefore, knew his Breast, and what Government his Lord appointed in the Church, and had Episcopacy been Antichristian, would not have failed to tell us so; and when he tells us there are many Antichrists, he would have told us that this was one, if he had believed it to be so; and have instructed his Scholar to put down and not Exalt this Antichrist in the Church of God. 
1 Jo. 2.18.  This Ignatius, who was afterwards in the Eleventh year of Trajan, Crowned with Martyrdom at Rome, being torn in pieces by Wild Beasts, as Eusebius gives us an account; 
Euseb. Eccl. His. l. 3. c. 19 & 35.  he speaks as plain of the Difference between a Bishop and a Presbyter, as Pen can write, or Heart can wish. In his Epistle to the Magnesians, 
Ig. Ep. ad Magnes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bishop (saith he) is seated in the first place, as in the place of God, and the Presbyters as the Senate of the Apostles. And in another place of the same Epistle; They, says he, who Act without a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to such Christ will say, Why do ye call me Lord, Lord, and do not the works which I Command you? Such Persons seem to me not to be of a good Conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to be Hypocrites and Dissemblers. And in his Epistle to the Trallians, he Commands them in the Language of the Author to the Hebrews, 
Ignat. Epist. ad Trall.  To be subject unto this Bishop, as unto the Lord, for he Watches for your souls. And in another place, he tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is absolutely necessary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That you should do nothing without the Bishop. Thus we see, the Sons of the Church in the first Century of the Apostles of Christ being yet living, thought of Bishops as we do. And therefore it is both Undeniable and Undubitable, that Episcopal Government was of Divine Institution, and that a Bishop and a Presbyter are two different things in the Primitive Church both as to Power and as to Name. I might bring a whole Cloud of Witnesses of less Antiquity, but if these will not convince, if the Testimony of Scripture, and so Primitive a man and a Bishop, as Ignatius, be of no value, I can have little hopes of convincing Gainsayers by multitude, who have abandoned Reason.  
THUS stood the Affairs of the Church for above 300 Years, no man making the least Question or Dispute, but that the Government by Episcopacy was of God's appointment, one Bishop still succeeding another, as in the Ecclesiastical Historians my be seen in most of the Principal Cities of the World, 
Epiphan. l. 3. Tom. 1. Haeres. 25.  till Aerius being Educated with Eustathius, and being his equal in Learning and Age, took it as a great disparagement that Eustathius was preferred before him to a Bishopric, for which they were Competitors: upon this discontent he not only fell foul upon Eustathius, objecting (as our Aerians do) against him. Pride and Covetousness; but his Resentments for the Mortal displeasure, broke out against the whole Function, contemning the prescribed Fasts of the Church, and teaching by the same Arguments with ours, that a Bishop and a Priest were all one by the Scriptures, of equal Power, Authority, and Jurisdiction, which, saith Epiphanius, is an Assertion stultitiae plena, full of Folly. But this being but one discontented Priests Opinion, was neither much regarded, nor long lived; the current belief of the Scripture, and the constant Usage of the Church, which knew no other Government, run so strong, that he was drowned in it; nor did the Heresy ever float again till this last Age, of which St. Clement, who was contemporary to St. Paul, and his fellow Labourer, 
Phil. 4.3.  as he calls him, seems to prophesy in that Epistle of his to the Corinthians, which, I think, was never suspected to be spurious; where he tells us, there would come a time when there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Clem. Ep. ad Cor.  a contention about the very name of a Bishop.  
BY virtue of this Power it was that the Rulers of the Church ordered and appointed all things which were done, which were of an indifferent Nature in Government, as about the Observation of Holy Fasts and Festivals, the manner of Celebrating the Service and Worship of God, the Prayers and Alms of the Church, the Postures, Gestures, and Habits which were to be made use of, and all other Rites and Ceremonies; following herein the Scripture as the Rule of Faith and Manners, and the General Precepts therein contained as Rules of Government, which were principally these:  
FIRST, That nothing imposed should be repugnant or contrary to any Article or Branch of Faith, or a Holy Life, or to any Customs of the Church recorded in Holy Writ.  
SECONDLY, That all their Commands might have a respect to Decency, Order, Reverence, and Edification.  
THIRDLY, That All might have a tendency to Unity, Peace, and Concord, and that diversity of Customs and Opinions might not breed Schisms and Contentions; and I shown before, how when in some of these things there was a difference in several Churches, yet still they held Communion one with another, maintaining inviolably the same Faith and Government in all.  
THIS was the Condition of the Church both as to Faith and Polity, till such time as the great Powers of the Earth, the Roman Emperors and other Kings became Christians, and took up the Cross of Christ as the Glory of their Crowns. The first of which was Constantine the Great. These Temporal Powers than took the Church into their Protection, made Temporal Laws for the better Management of it, and to preserve it from the Injuries of Heathen Idolaters without, and Heretics within: and having the Sword in their hand, undertook, as it was their Duty, to punish Evil doers, who dar'st transgress the Laws of the Church, with Temporal Punishments, as well as those who broke the Laws of the Civil Magistrate; and to encourage the Peaceable and Religious. From the Bounty of these Princes, and that of others of plentiful Fortunes, and and by their Example, the Church came to be Endowed with Temporalties, and an Honourable, Constant, and Encouraging Maintenance was provided and settled upon those who were to serve at the Altar; that so they might be enabled and furnished with all sorts of Learning, well knowing, that proportionate Rewards are the spurs to Learning and Virtue, as the Wisdom of God, for our Encouragement to Pursue and Obtain her, tells us, 
Prov. 8.18.3.4.  Riches and Honour are with me, yea durable Riches and Righteousness, and that length of days are in her right hand, and in her left hand Riches and Honour. And that according to the Apostolical Command, 
1 Cor 9.11, 14.  They which sow Spiritual things, should also reap Carnal, for so hath the Lord commanded, that they which Preach the Gospel should live of the Gospel.  
BY this it appears, That now there was a double Obligation laid upon all Christians to be Obedient to the Commands of the Church; both because they derive their Power from God, and because the Temporal Power did now concur to strengthen the Duty by the Obligations of Humane Laws; nor can any thing, or any pretence of Conscience authorise their Disobedience to both those Powers, unless the things commanded be manifestly proved to contradict the Faith, or be repugnant to good Life; which till Dissenters can do, they will be obstinate Schismatics before God, and Rebels against their Prince; and in a fair way to be Traitors. too; whilst they break his Laws both Civil and Ecclesiastical; however they may flatter themselves with the Title of Saints. And so soon as they can prove their Charge against any of the Ceremonies, and that they are Unlawful in reality, and not only in supposition, they shall be gratified by their Abolition, or amendment, if that will do. And if they cannot prove their Accusations, would they be so unjust, as to have not Justice but Injury done to the Innocent, by abrogating those Modes of Worship and Customs in the Church, which the whole Church has allowed? that Government which God appointed, which he has approved by maintaining, supporting, and defending it to this present day, against all the Opposition of Infidels and Heretics, those two Gates of Hell? One would think that Rule of Vincentius Lirinensis were satisfactory to men of Reason and Sobriety; Quod ubique, quod semper, quod ab omnibus, id quidèm verè est Catholicum. That which every where, always, and by all has been received, must needs be a Catholic Truth; but such is the Power, Rule, Authority of Bishops for Guiding the Church, and appointing the Modes of Worship. And they who will oppose this spring Tide of Universal Testimony, will but drown themselves in the Odious name of Schismatics and Heriticks, of whom these have been the Characters. Mos semper fuit Hereticorum, quorum Doctrinam non possunt confutare, illorum vitam in Odium trahere. It has always been the Custom of Heretics to asperse the lives of those whose Doctrines they have not been able to confute. Which has been the constant Practice of late years against Episcopacy and Episcopal Men, to throw dirt upon the Profession and Persons, and then proclaim them Odious, when in truth the blackness is in their own Mouths, and not either in the Persons whom they calumniate, or in the Office. Treating the Church as some Impudent Villains do the Modest Woman whom they cannot Debauch, Cry out, A Whore, a Whore, and set the Rabble upon her, who roll her in the Kennel, and cover her with dirt, till no body can tell what she is made of, and then believe she is what they have made her, ugly, and what the other would have made her, but could not, Criminal.  
St. Bernard gives us a second Property, Haerent ad singula quae injunguntur, Exigunt de quibusque rationem, male suspicantur de omnî Precepto, nèc unquàm libentèr acquiescunt, nisi cum audire contigerit quod fortè libuerit. They stick at every thing which is by Authority enjoined, they require a a Reason (nay and we may add, are not satisfied with Reason) for every thing, they are Jealously suspicious of every Precept of their Superiors; nor do they ever willingly acquiess in their determinations, unless it happens that they are agreeable to their own Judgement; and as St. Augustine says, Nisi quod ipsi faciunt, nihil rectum Existimant. They think well of nothing, or Judge it right, but what they do themselves.  
LET St. Cyprian give them a third Mark. Initia Haereticorum, etc.  Praepositum Superbo tumore contemnant. Sic de Ecclesia receditur, sic Altare prophanum Foràs Collocatur; sic contra pacem Christi, & Ordinationem atque unitatem Dei rebellatur. The Original of Heretics, is, Contempt of those who are set over them: So men separate from the Church: So is a profane Altar erected out of it: So men become Rebels against the Peace of Christ, Order, and Unity, because, as in another place he says, Episcopus qui unus est & Ecclesiae praeest, Superbâ quorundam presumptione contemnitur, The Bishop, who is one, and set over the Church, is by the proud Presumption of some Men Contemned, We may write a Probatum est, to these Prophetic Truths.  
I might Pyle up Endless Authorities, and swell this Discourse to a Volume; but if what I have already said, be not sufficient to Convince the greatest Enemies of Episcopacy, that it is a Government of God's appointment in the Church, I think all that can be said will be to no purpose; and if this will, more would be supersluous; if they will not believe the Scripture, If they will not believe the Church, 
Mat. 18.17.  it is our Saviour's Rule, Let them be as Heathen men and Publicans.   

CHAP. XVI.  
HAVING now found a Divine and unerring Rule of Faith and Life, in the Scripture of Truth; and having also found there, who are by God appointed to be Governors of the Church, viz. Bishops. There remains only the great Enquiry after the Judge of Controversies and Differences, which is abslutely Necessary in the Church of God, to determine Differences which may happen, not only about Matters of private Opinion, but even the sense of the Scriptures and the Interpretation of the Holy Rule. And as these Differences may be of several Kind's and Nature's, so there are several Judges appointed by God to hear and determine them, that so the Church may be preserved in Peace and Charity.  
As to what is matter of Faith, Essentially Necessary to Salvation; That, God is the Sole Judge of himself: And therefore it has by him long since been determined, and received in the Church; and what ever by all must be believed, must be easy by all to be known, and is therefore plainly set forth in Holy Scripture; Nor can any be Judge of this, but what cannot Err, or deceive us, which is only God. And to say the Church is the Judge of this, and that it cannot Err, because the Catholic Church does not Err, is to argue Fallaciously, à non esse ad impossibile esse: For that part of the Catholic Church, whilst on Earth, consisting of Men, of whom some shall be saved, and some Reprobated; No man having a power to know which of them are those who shall be kept by the power of God through Faith, unto Salvation, that they shall not Err, and to distinguish them from those who shall not be so preserved, and therefore there being a Possibility, that those who may be Reprobates from the Faith themselves, may yet be of great Authority in the Outward Visible Church, it is unreasonable to admit them as Judges of Faith, who Erring themselves, my lead us into Errors too. And therefore God, who speaks to us in Scripture, is only the Judge of what is matter of Faith, and what not; and it is to be tried by that Rule, and no Authority has power to impose any thing as matter of Faith, Essentially necessary to Salvation, but what is there to be found. The Harmony of the Universal Church, that such things as are offered as matters of Faith, are agreeable to Scripture, is in things not clear and evident, the best Method to obtain Assent to them: As the disagreement of the Church, is to suspend our Belief: But this can only be about such things as are collaterally of Faith, and by coming under the Notion of things Dubious, are matter of Opinion, and which if a man never knows, he may be saved, and therefore if he does not believe, he cannot be Damned, the Church is the Interpreter, but not the Judge; and indeed every man is a Judge for himself, by his Eyes, his Ears, his Reason and Understanding, whether that which the Church Interprets, be according to the Scripture, the Rule of that Faith by which he is to be saved, and which therefore it is necessary that he know before he believe it to Salvation.  
BUT since doubts are of divers Natures, Private and Public; let us see how any Person may be determined in both. First therefore, Where the doubt is only Private, about things not determined by Public Authority derived from Scripture, which are of an Indifferent Nature, Every Man's full persuasion is his Judge, according to the best Evidence the things in doubt admit of from the light of Nature, Reason, or probability that they are good and Lawful, or Evil and Unlawful. This full Persuasion St. Paul calls Faith, Whatsoever is not of Faith, is Sin; that is, what I am not fully persuaded in my own mind of the Lawfulness of, I cannot lawfully do. This was the Case of the Gentiles, who having only the Law of Nature, were a Law to themselves, their thoughts either Accusing or Excusing them, as they acted according to the best of their knowledge and full Persuasion. But this Judgement is only Private, and has nothing to do with any other Person. Hast thou Faith, have it to thyself; who art thou that Judgest anothe? Happy is he that Condemneth not himself in that which he alloweth. This is the Error of our Times, men will make their Private persuasions Judges of all other men, and impose their Private Opinions as matters of Faith, necessary to Salvation. Against which the whole Scope of that whole 14th. Chapter to the Romans is designed.  
BUT there is also another Private Judge, whom God has appointed, with Reference to things both of Private and Public Concern, and that is Conscience; the Rule of Conscience is the Scripture, the measure of Conscience is the certainty of Knowledge, and the Judgement of Conscience is the determination of the Mind, and the Direction of our Practice according to it. For thus I and every man Judges; I therefore believe the Articles of the Christian Faith, that I am to do good to All men, to be Obedient to God, and my Lawful Superiors, to live Righteously, soberly, and Godly in this present World; because I certainly know that these things are by God commanded in Scripture, and whatever is not so in plain Words or Consequence, is only matter of Opinion and not of Conscience. Certainty of Knowledge, being of the Essence of Conscience, as Probability is of the Essence of Opinion.  
BUT Secondly, In regard this very Rule is, in things of Public Doubt and Concern, in some things Dubious, such as is the Controversy about Government: And since the Holy Oracles may seem to admit of Divers interpretations, so that what satisfies one man's Judgement, is quite Opposite and contrary to another: We must inquire who are to be Judges and Interpreters of the Rule in these Public Affairs? For that there must be some Judge or Judges, is plain, because God commands Unity and Obedience, but these cannot be obtained without men be determined What and Whom to Obey.  
St. Peter informs us, 
2 Pet. 1.20. 2 Pet. 3.16.  That it is not the Duty of Private men, For no Scripture is of private Interpretation, and shows us the danger: Notwithstanding which, bold men will venture at it, as St. Hierom says of his days, 
Hier. Ep. ad Paulinum.  Scripturarum Ars est, quam passim omnes sibi vendicant, hanc Garrula anus, hanc delirus Senex, hanc Sophista verbosus, hanc universi presumunt, lacerant, docent antequam discant. It seems in his time, all people read the Scriptures. For every prating Old Woman, and Doting Old Man, every Wrangling wordy Sophister, challenges and presumes to tear the Scriptures in pieces, and to teach others before they have learned themselves. Whereas these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Peter calls them, Unlearned, ungrounded People ought first to Learn. But of whom? There is but this Choice, either this Power is in the People, or in the Governors of the Church.  
IT cannot be in the People, for they are Private Persons, and are incapacitated by being so, to perform this Public Office, for what no one can do singly, neither can all do Collectively; what every man wants, all must: For if every man in the World had but one Eye, all the World must want two. And the People are to Obey in Learning, and therefore not to Rule in Teaching: Neither would it be possible to come to any Determination in any thing; it being impossible to find all the People of one Nation, City, Village, or Family; Nay, even one Person of the same mind, for any continuance of Time; and by consequence, all Religion must stagger and totter with continual Changes, Uncertainties, and Alterations, and at last fall to Ruin and Confusion: Which Great Truth forced even Calvin himself to drop this Oracle, so contrary to the Pretences of his now Followers, who would have the Fences of Government, which encloses God's Vineyard, thrown down, and all laid Common by Toleration and Liberty of Conscience: 
Cal. Inst. lib. 4. p. 10. Sect. 31.  Quantarum Rixarum (saith he) semen futura sit Earum Rerum Confusio; si prout cuique libitum sit, mutare liceat quae ad communem Statum pertinent? Quando nunquam futurum est ut omnibus idem placeat, si res velut in medio Positae singulorum arbitrio relictoe fuerint. Si penes singulos jus & Arbitrium erit Judicandi, nihil unquam certi constitui Poterit: Quin potius tota vacillabit Religio. Of how many and great Quarrels would such Confusion be the Nursery; If it shall be Lawful for every man according to his Pleasure, to change those things which belong to the Common State of Christianity: Since it can never be possible that the same thing should please all, so long as indifferent things are left to be determined according to every man's Arbitrary Pleasure: And if the Power and Right, the Liberty of Judging Arbitrarily, be left to the pleasure of All, nothing of certainty can ever be Established; but rather all Religion will totter and tumble down.  
THE Scripture must be Interpreted, and is not of Private Interpretation, what remains, but that it is of Public. God commands Unity, but in doing so he would command an Impossibility, if he had not appointed Means to obtain it; to whom then can this Power be delegated to draw all men's private Opinions into one Common Rule for Practice, but to the Governors of the Church, which all shall be bound to observe for the obtaining Peace and Unity. I have already proved who are those Governors, who by the Appointment of the Holy Ghost are to Rule, to feed the Flock of Christ, to Watch over men's Souls, as they that must give an Account, to Rebuke, Exhort, with all long suffering, but not with suffering always; for if Seducers will persist in subverting houses, and vain talking, then by proceeding to stopping their Mouths; that so they may study to approve themselves unto God, Workmen that need not be ashamed, rightly dividing the Word of Truth. And the Temporal Power of the Civil Magistrate may assist the Spiritual to bring men to Peace, Unity, and Obedience to these their Guides and Governors, by being a Terror to Evil doers, and Encouragement to those who do well, which is both the Will and the Word of God.  
I know it will be Objected, That these Intepreters of Scripture, and Judges of Controversies may Err, and be deceived, Bishops may Err, Counsels have Erred, and therefore this leaves us still in an Uncertainty, since it is possible that we may be misled by them; and how shall we be certain they do not Err, or we in following them? and wherein is it Lawful to refuse to Obey them?  
To this I answer, That the Qualificatîon of such a Guide and Interpreter of Scripture as we are to expect, is not such a one as cannot Err, but such a one as does not Err; for had God left us such a Guide, besides his own Word and Will, there would have been a state of Perfection attainable in this Life, and by consequence an Immortality, and no necessity of his Divine assistance to keep us by his mighty Power from falling through Faith unto Eternal Salvation; such a Guide must have been a God, Omniscient Omnipotent, and Omnipresent; which is as unreasonable to believe as to expect from any or all Mortal Men. And besides, it is a vain and frivolous Objection, for those who are under any Lawful Government to run into the most dangerous Errors, and manifest breach of God's Command, by Schism and Disobedience to the Laws of Men, for fear of imaginary danger of future Errors; which if they shall really happen, we have a plain and easy remedy against them, if we know them to be such; and that is in our own persons to protest against them, and to refuse to Join with those that hold them; and if we know them not to be so, though we be in Error (as who lives that does not Err?) they will do us no injury, for it is obstinacy in Error, and not bare Error of ignorant frailty that is damnable: but we can have no Plea or Excuse to make to God Almighty for our Error of Separation, breach of Unity, Peace, Order, Communion, Division from a Church not yet convicted of any manifest Error either in Doctrine or Practice, which is the Case between Dissenters and the Church of England. And besides, every Error in Circumstantials which does not destroy Faith or a good Life, is not a sufficient and warrantable Cause for any private Man to throw off all Subjection to his Superiors; for if it were, there could be no such thing as a Catholic Church, or Communion of Saints, there being no particular Men, or any Society of Men without Sins, and by consequence not without Errors, both in Doctrine and Practice.  
BUT Secondly, The Governors of the Church neither do nor can Err in point of Faith and Doctrine, or Discipline and Government, so long as they follow the Rule of the Scriptures in Cases plain and clear, as before I shown the Matters of Faith essentially necessary to Salvation are. Nor so long as they Judge of such as are dubious, according to their Catholiqueness, in the Esteem of all Ages of the Church, for no Error was ever Universal. And though they may be mistaken, yet do they not Err, if in Interpretation of the more difficult and obscure places of Scripture, they endeavour to Expound the meaning of them by others which are more clear and perspicuous, following the received sense of them acknowledged so by the Universal Church; so long as in those Interpretations there can be nothing repugnant to the Common Faith of Christians, or prejudicial to Peace, Charity and Practical Piety. Neither can they Err as to the point of Discipline, and the External Polity of the Church, if in indifferent things in their own Natures, and not Essentially necessary to Salvation, they do not impose them as such; if they follow the Direction of the General Rules of the Holy Canon, that every thing be done with respect to Decency, Order, Edification, for the avoiding Confusion, and obtaining Peace, Unity, and Christian Love, according to the Examples of the best Christians in former Ages in the Church; and the Canons of such General Counsels as are not found manifestly Guilty of Partiality and Corruption in the long Train of Errors, which the Endeavouring to Erect the Primacy into a Supremacy, and the Supremacy into a Monarchy, has brought into the Roman Church.  
THIRDLY, If the Governors of the Church Impose any thing contrary to Scripture, Faith, or Holy Life, then do they forsake the Rule, and it is Lawful and Necessary for every good Christian to forsake them; for so is St. Paul's Rule, 
1 Cor. 11.1.  Be ye followers of me, as I am of God. And praises them for observing the Commandments delivered to them by God. But if they fall from the Faith, as did the Gnostics, the Manichees, the Arrians, and many others, we are not then to be Followers of them, but Followers of God, as Dear Children. But if any Private man, or many, shall think, because in some things which are contrary to their apprehension, that therefore the Determinations are against Scripture, and therefore their Obedience not due, it is a mistake, for they must be certain, otherwise they are bound to be subject; for if they be not certain, and from the best Grounds and clear Evidences, it is but their Opinion, which cannot weigh enough in the Scale of Truth, to warrant their Disobedience against the Public Opinion of their Superiors, but that such a Disobedience will be a certain Sin: for if any, or many men's Private Opininion, which is private Interpretation, may authorise them to renounce their Obedience to their Superiors, there can never be any such thing as subjection in the World, nor any Government, and by good consequence, No Union, no Catholic Church, and then no Faith, and in short, at last no such thing as Religion.  
OTHERS will Object, That hereby I seem to introduce Romish Infallibility, and make our Bishop's Lords of our Faith; and that we had better submit to one Pope, who is as free from Error as other Bishops.  
To this I Answer, That there is nothing more contrary to Sense or Truth than such an Objection. For I do not make, nor believe them Infallible, but the Rule by which they are to Govern, which is the Word of the Infallible God, who cannot lie or be deceived; and, I suppose, that they may act contrary to this Rule, and that presumes they are not Infallible; but if they follow the Rule, than I say they cannot Err; and should the Pope do so, all Christians over whom he may Challenge a lawful Jurisdiction as their Patriarch, aught to submit to him: But it is Evident, that the Roman Church does Err, and has Erred in many things, forsaking the Rule, setting up the Authority of the Pope to alter and change that Rule, by introducing new Articles of Faith, new Books of Scripture, and old Traditions, his own Canons, Decretals, and Counsels for a Rule; nay, his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Sentence and Determination for an Infallible Rule of Faith and Life, which is as far from me to believe of our Bishops, as to say or believe it of him.  
NOR does this Jurisdiction of Bishops either take away that subordination which for convenience of Government is among them, or entrench upon the Supremacy of the Civil Magistrate: since his Supremacy consists in a Temporal Sovereignty, and pretends not to any Pastoral Power, but only such Kingly and Civil Authority in Cases Ecclesiastical, as Constantine and several other Religious Emperors had and Exercised, to whom even Popes as well as other Patriarches yielded subjection; as I can make appear out of the Epistles of Gregory the Great to Mauritius, and the Ecclesiastical Historians, in a hundred places. And nothing is more plain, than that Christ himself owned a Subjection, as well as Commanded one to Cesar.  
As for the Civil Magistrate and his Power, I think nothing more Evident than the Duty all their Subjects, whether Laics or ecclesiastics, own them; and that they have Prescription, the Law of God, Nature, Nations, and those of their own on their side, for the Defence of their Titles to their Crowns and Sceptres; and that the Church and Faith is and aught to be their Particular Care, as well as it is their Interest, the quiet of the State ever depending in a great Measure upon the Peace of the Church; and that they have a Coercive Power, by virtue of which they may compel men to Obedience to the Laws both Civil and Ecclesiastical, which in conformity to the Law of God are to promote the Peace, Happiness, Unity, and Prosperity of their People. Nor was this Doctrine ever denied till the Papacy growing great, and the Empire declining, began to think of a Temporal as well as a Spiritual Monarchy, and to Unite St. Paul's Sword to St. Peter's Keys. And till the Presbyterians reviving the Heresy of Aerius and his levelling Principle, began to endeavour to set up their Spiritual Democracy in the Church, in order to their Erecting it also in the State; as the sad Probatum which they writ to their late deadly of the Solemn League and Covenant might convince us, without the dangerous necessity of a second Experiment. Ictus Piscator sapit. The  Child dreads the fire. and we have a great deal more reason to do so, than to kindle it again, and run our fingers into the Flame, to try whether it will burn as hot now as formerly it did.   

CHAP. XVII. The CONCLUSION.  
TO draw to a Conclusion; I think it is evident from all that any person can in reason desire to give him Satisfaction, That the Powers and Government in this Church and Nation are Lawful, and of God's appointment; That Unity in Faith, and Obedience to their Government, are the only Expedients to secure unto us Peace and Religion; and that if these be our Desires, the other are our Interest, and aught to be our diligent endeavours and our constant Practice. It is this Unity, this Obedience that must make us Happy at home, and Terrible abroad; which are the only Ways to procure and Establish a lasting Peace both in our Souls, in our State, in our Church, and with our Foreign Neighbours, who may be obliged more by our formidable Unity than by our feeble Arms, or other Alliances.  
I would gladly know therefore of Dissenters, (who, and our sins, are the great Obstructors of our Happiness,) Are you certain that the Government of Bishops is Unlawful and Antichristian? Can you prove that any of the Commands of the Church or State, are Unlawful, contrary to plain Scripture and Public Interpretation? If you can, you may pretend Conscience for your Disobedience; but if you cannot (and I am assured it is impossible) how do you think you shall escape the dreadful and Revenging Power of the Judge of all men, when he shall come in flaming Fire, taking Vengeance on those that know not God, and obey not his Gospel? Flatter not yourselves with the vain Opinion of your Sanctity: Many shall say, Lord have not we Prophesied in thy Name? to whom he will answer, Depart from me ye Workers of Iniquity, for I know you not; and well he may, for he says Positively, He that heareth you, heareth me, and he that despiseth you despiseth me, and him that sent me; is not this Disobeying the Gospel? The Holy Ghost says he has made Bishops, you say they are Antichristian; he sends them to Instruct you in the way of Righteousness, and to Watch for your Souls; you Watch for their Ruin, their Lives, Honours and Estates; he commands you to Esteem them highly; you despise them, contemn and Vilify them: He commands you to Obey, you not only refuse, but teach that to Obey is Damnable: He planted them among you to plant the Faith, you vow and swear to Extirpate Root and Branch. Go on and Prosper, said the False Zedechiah, with his Horns of Iron; but Ahab fell: Be not deceived, you may Mock the Messengers of God, but God is not to be Mocked; if you sow the Wind, your shall reap the Whirlwind, the terrible Tempest of his Wrath and Indignation; They that lay Snares for the Innocent, shall be Ensnared in the Works of their own hands: You believe you know God, but in Works you deny him, for as Saint John saith of himself and his fellow Apostles, and of their successors, as all lawful Bishops are, and will be to the end of the World: 
1 Joh. 4.6.  We are of God, he that knoweth God heareth us; he that is not of God heareth us not: Hereby know we the Spirit of Truth and the Spirit of Error. The Holy Church of God in all Ages (for God has a Church in all Ages according to his Promise) acknowledge this to be the sense and Meaning of the Scripture which I have shown; how then will you avoid this guilt with which St. John charges you, this spirit of Error, which he assures us is to be known by this Character, of not hearing those whom God hath sent?  
ARE you certain that you are in the Right; and that all the Saints and Martyrs, Bishops and Confessors who believed thus, lived and died in Antichristian Error, Ignorance and Superstition; strangers to these Divine Truths of Worshipping God, which you pretend to have discovered? If you are certain, show it us, that we may be so too: Truths of this Nature must be clear and shining, Error is dark and obscure: If you are not certain, as it is impossible you should, you are certainly Proud and Presumptuous, to Despise Dominions, and speak evil of Dignities which God has appointed in both Church and State: And if it be certain that you are in Error, and fight against God while you disturb the Peace of the World, destroy Charity, Peace, and Concord, by Hatred, Strifes, Seditions, do you think that you shall ever see God, to receive the Blessing of the Peacemakers', who shall be called the Children of God? If Bishops be the true Shepherds, as is Evident from Scripture, Antiquity, Ecumenical Counsels, and the Testimony of all those Martyrs, the spirits of Just Men now made Perfect; how will you answer the Chief Shepherd and Great Bishop of Souls, at his appearing, for climbing over into his Fold, for Stealing, and Killing, and Destroying both the Sheep and the Shepherds? How will you answer for all the Blood which has already been shed in the Quarrel, to maintain your Usurpations upon all things Civil and Sacred? For all those Injuries, Oppressions, Spoils, Devastations, and that Sacrilege which you have been the occasion of; whilst you pretended by the Sword of Rebellion, to Erect your Government? Do you think that when God makes Inquisition for Blood, 
Psal. 9  that he will not remember the Complaint of the Poor; the souls of so many Pious Innocents' and their blood Cries like Abel's, but above all the blood of the Royal Martyr, with those that St. John saw under the Altar, cry aloud, and of those who served at his Altar here; Quousque Domine? How long Lord Holy, and true, dost thou not Avenge our blood?  
IN short, either you must show that the Government in Church and State are Unlawful, and that your whole Charge against them is as true as it is Black, or you are Calumniators: You must prove yours a true Church, or you are False Accusers of that which is; you must show that the Impositions are Unlawful, or your Disobedience must be so; and you will appear to be the Devils Factors, and not God's Ministers, whilst you preach Religion, to Destroy it; and your Disobedience to indifferent things will be Damnable sin: You will be accountable not only for your own Gild, but for that of all those who, deceived by your Example and Doctrine, Glory in what is the shame of Christianity, thinking Reformation consists in Ruin, and true Religion in open Rebellion; and that to be a Friend of God, it is requisite a man should be an Enemy to his Church.  
IN the Name of God therefore, consider seriously of these things; If this be true, Receive it, and Repent, if it be False, show it; Where? and in What? for I profess myself as willing to embrace Truth from you, as desire you should receive it from me. Let not the vain shame of Revoking your Opinions, the fear of losing the Esteem, Flatteries, and Benevolences of your Followers, Misled you: Truth is an Excellent Companion, though never so Naked: It is better to Blush here, than Burn Eternally: Let not the hopes of the Church's Revenue animate you to Kill the Heir, that the Inheritance may be yours: Church Lands have not been Lucky to their Possessors; Laqueus erit illi qui devorat Sacra, says Solomon: It is a Snare to devour Holy things. They are God's Portion; you will bring a Snare upon your Souls, and it may be upon your Necks, which may spoil the pleasure of those sweet Morsels. And be assured that God will not forsake his Church for ever; there are Praying Legions in that Glorious Army, both in Heaven and Earth; and more are they that are with us, than they that are against us; our Mountain may be full of Chariots and Horses of Fire, though you see them not; God will not suffer his Darling always to dwell among Lions, or to lie under the Saws and Harrows of Iron; She shall come up out of the Wilderness, leaning upon her Beloved: She shall look forth as the Morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners; Tanquam acies Ordinata, with flying Colours, in good Discipline and Comely Order; take Heed, lest whilst you think yourselves upon jacob's Ladder, climbing up to Heaven, that by sighting against this Army, you do not prove yourselves the Gates of Hell, which shall not prevail against it, but will against you. If God arise for the Meek of the Earth, his Enemies will be scattered, and they that hate him shall flee before him, but not be able to out fly his Vengeance. Arise O Lord God, thou and thy Ark, into thy Restingplace; let thy Priests be clothed with Salvation, and let thy Saints rejoice in thy goodness; And let all them that wish and pray for the Peace of Jerusalem, Prosper, and let all the People say, Amen.   
FINIS.   

THe Author's Absence from the Press hath occasioned the following Erratas, which I hope the Candid Reader will Correct with what other Faults he finds.  
Errata.  
PAge 4. line 6. r. Impostor. p 21. l. 7. for at one r. atone. p. 27. l. 23. r. Cardinalis. p. 31. l. 24. deal learn to do well. p. 52. l. 9 r. Stratagem. p. 65. l. 7 for there, r. these. p. 94. l. ult. r. Menaces. p. 128. l. 2. for Honour, r. favour. p. 133. l. 26. r. Imprudent. p. 152. l. 22. for External, r. Eternal p. 174, l. 31. for if, ●. that. p. 226. l. 18. r. has not. p. 287. l. 12. r. of Age.   

A Catalogue of some Books, Printed for, and Sold by Jonathan Edwin, at the Three Roses in Ludgate-street.  
THe Commentaries of C. Julius Caesar, of his Wars in Gallia, and the Civil Wars betwixt him and Pompey, Translated into English, with many excellent and judicious Observations thereupon; as also the Art of our Modern Training, or Tactick Practice; by Clement edmond's Esquire, Remembrancer of the City of London. Whereunto is adjoined the Eighth Commentary of the Wars in Gallia, with some short Observations upon it. Together with the Life of Caesar, and an account of his Medals: Revised, Corrected, and Enlarged, in Fol.  
The History of the Reigns of Henry the VII. Henry the VIII. Edward the VI and Queen Mary; the First Written by the Right Honourable Francis Lord Verulam, Viscount St. Alban, the other Three, by the Right Honourable and Right Reverend Father in God, Francis Godwyn, Lord Bishop of Hereford, in Fol.  
The Countess of Pembrokes Arcadia, written by Sir Philip Sidney Knight, the Thirteenth Edition, with his Life and Death; a brief Table of the principal Heads, and some other new Additions, in Fol.  
The French way of Excercising their Infantry, as it is now used in the Armies of his Most Christian Majesty, in Fol. stitched.  
Parthenissa, that most Famed Romance, the Six Volumes complete, composed by the Right Honourable the Earl of Orrory, in Fol.  
Fifty one Sermons, Preached by the Reverend Doctor Mark Frank, Master of Pembroke Hall in Cambridge, Archdeacon of St. Alban, Prebend and Treasurer of St. Paul's, &c. Being a course of Sermons, beginning at Advent, and so continued through the Festivals; to which is added a Sermon Preached at Paul's Cross, in the year 1641. and then commanded to be Printed by King Charles the First, in Fol.  
The Common Prayer Book in Folio, in Welsh, etc.  
Two Sermons Preached at the Funerals of the Right Honourable Robert Lord Lexington, and the Lady Mary his Wife; by Samuel Holden A. M. late of Lincoln College in Oxford, and Chaplain to his Lordship, Deceased, in Quarto.  
Christian Ethics, or Divine Morality, opening the way to Blessedness by the Rules of Virtue and Reason, by Thomas Trahern, B. D. in Octau.  
Roman Forgeries, or a true Account of false Records, Discovering the Impostures and Counterfeit Antiquities of the Church of Rome, by the same Author, in Octau.  
Daily Devotions, consisting of Thanksgivings, Confessions and Prayers, in Two Parts, by an humble Penitent, in Twelves.  
The Camparison of Plato and Aristotle, with the Opinions of the Fathers on their Doctrines, and some Christian Reflections; together with judgement on Alexander and Caesar, as also on Seneca, Plutarch, and Petronius, in Octau.  
Observations on the Poems of Homer, and Virgil: A Discourse representing the Excellencies of those Works; and the Perfections in general of all Heroic Actions, in Octau.  
The Causes and Remedies of the Distempers of the Times, in certain Discourses of Obedience and Disobedience, in Octau.  
Songs and Poems, by Thomas Flatman, the Second Edition, in Octau.  
Horological Dialogues in Three Parts, showing the Nature, Use, and right Managing of Clocks and Watches, with an Appendix, containing Mr. Oughtreds Method for Calculating of Numbers, in Octau.  
The True Liberty and Dominion of Conscience, Vindicated from the Usurpations and Abuses of Opinion and Persuasion.  
The Countermine; or, A short but true Discovery of the Dangerous Principles and Secret Practices of the Dissenting Party, Especially the Presbyterians: Showing that Religion is Pretended, but Rebellion is Intended. And in order thereto, The Foundation of Monarchy in the State, and Episcopacy in the Church are Undermined.  
The Common Interest of King and People: showing the Original, Antiquity, and Excellency of Monarchy compared with Aristocracy and Democracy, and particularly of our English Monarchy: and that Absolute Papal and Presbyterian Popular Supremacy, are utterly inconsistent with Prerogative, Property and Liberty.  
The Project of Peace; or Unity of Faith and Government, the only Expedient to procure Peace, both Foreign and Domestic; and to Preserve these Nations from the Danger of Popery, and Arbitrary Tyranny.  
A Just and Seasonable Reprehension of Naked Breasts and Shoulders: Written by a grave and Learned Papist. Translated by Edward Cook Esquire; with a Preface by Mr. Richard Baxter.  
The Monk Unveiled; or, A Facetious Dialogue; Discovering the several Intrigues, and subtle Practices, together with the Lewd and Scandalous Lives of Monks, Friars, and other pretended Religious Votaries of the Church of Rome; Written by an Eminent Papist in French, faithfully Translated by C. V Gent.  
Fons Scarburgensis: sive, Tractatus de Omnis Aquarum generis Origine ac usu. Particulariter de Fonte Minerali apud Scarbrough in Comitatu Eboracensi Angliae. Item Dissertationes variae tàm Philosophicae quàm Medicinales, quas cum Sectionum titulis Pagina Librum proximè praecedens exibet. Autore Roberto Witty, M. D.  
C. Julius Caesar Nomismaticus, sive Dissertatio Historica, Dionis Cassii Scriptoris Graeci Selectiora Commata C. J. Caesaris Ortum Dignitates Connubia Interitum Rogum & Apotheosin Complexa Nomismatum demonstratione illustrans. J. Seobaldi Fabrici. S. Theol. D. Academiae Heidelbergensis Professoris, Comitis Palatini.  

ADVERTISEMENT.  
THere is now in the Press, and near Reprinted, The Fairy Queen, etc. By Edmond Spenser.   
FINIS.