AN EXHORTATION OF THE Churches of Bohemia. TO THE Church of England: Wherein is set forth The good of Unity, Order, Discipline and Obedience, in Churches rightly now, or to be CONSTITUTED. WITH A Description premised of the Order and Discipline used in the Churches of the BRETHREN of BOHEMIA. Written in Latin, and Dedicated to his most Ex­cellent Majesty CHARLS the Second, in Holland, at his Returning into England; If possible it may be for an Ac­commodation amongst the Churches of Christ. By J. AMOS COMMENIƲS, the onely surviving Bishop of the Remains of those Churches.

LONDON, Printed for Thomas Parkhurst at the Three Crowns over-against the great Conduit, at the lower end of Cheap-side. 1661.

The Second CHARLES Heire to ye Royall Martyr
Who for Religion and his Subiects Charter:
Spent ye best blood, that unjust sword ere dy'de
Since ye rude Souldier peircd our Saviours side
Who such a Father hadst; art such a Son:
Redeeme thy People and assum thy Owne.

C R II

TO THE High and Mighty Great Monarch of GREAT BRITAIN, CHARLES II. All Happiness from above.

Most Serene King,

AS there is no such happy estate to be found in the affairs of men, wherein there is not some thing wanting: even so, that Happi­ness of your Britany, with which your return to your ancient Kingdom (through the procurement of the right hand of the most High) hath blest it, is somewhat defaced, as by the overcast of a cloud: which yet, through the mercy of God, and your wise and pacifick Solomon-like moderation, there is life in our hopes may be dispelled: the Cloud (I mean) upon the Church of Christ amongst you, now by the blessing of God in a very flourishing [Page] condition, to which the sole controversie (viz. of the best Form of Church Government) vexatiously agitated for the space of one whole generation: doth even yet (although unani­mous in the rest) threaten some distraction, un­less both the Governors of the Churches a­mong themselves, and your Self, (superintend­ing, in Gods stead, the affairs of your World) together with the great Senate of your great Council, do prudently by moderate Counsels, dispose all things unto peace.

We Foraigners, in reverence to your Church (which the Everlasting Bridegroom hath deck­ed for himself, with most excellent gifts, beyond many others) are onely able to pray for you: though yet we cannot but feel our selves ob­liged unto more real offices of communion of Saints also, if any thing lay in our power, which might conduce thereunto. And indeed, some excellent Persons of your own, of both parts, have requested of me (who am the least in the House of God, yet amongst the Petitioners unto God on your behalf, not the last) some such thing; viz. To Communicate of what kinde the Government of our Churches hath been, ever since it hath been: if any thing may be received from thence which [Page] may be of use unto peace and edification, I have done it, communicated, and sent it, de­dicated to your Church of Britain: But be­cause it is not convenient, that matters which concern the publique good, be attempted by private persons, and the Great God hath ap­pointed you, Great King, the Head of the Nations of your World, and the Umpire of differences, as also the Defender of his Church and Faith, I lay down this small Essay, what­ever it is, at your Majesties Royal Footstool; most humbly beseeching, that you would be pleased to comend this endeavor in my name, to the busie sticklers of the said Controversie among you, that they may peruse it, and see if any thing may be gathered, even from thence, to the asswaging of animosities, and the en­larging of good affections. But in the pub­lique name of the Churches, and for the sake of Christ, I entreat, that your Majestie would not suffer this one onely remaining difference in your Churches, to burst out into a new Schism: for the glory of God, for the salvati­on of the Church, for your Kingdoms and your own peace, for good example to the Churches of the whole world: So shall the King of Kings establish your Royal Throne, [Page] and bless your self, with your Family and Kingdoms, to flourish and endure.

To whose Eternal Protection, he with most earnest prayers commendeth your Majestie, who is

An Exile of Christs, but Your Majesties most humble Servant, Iohan. Amos Comenius. The unworthy and onely surviving Bishop of the Remnants of the Church of the Brethren of Bohemia.

TO THE READER.

Good Reader,

IF thou art a Son of the Church indeed, here is a Legacy fallen to thee viz. A Copy of a real Reformation: A Legacy, you'll say, that occasions an enquiry for Funeral La­mentation, who then is dead or dying? alas, alas, one of the ancientest, soundest, purest Churches in the World. This is (saith our Author,Contra Haeres. l. [...]. c. 3. and Reginvolcius, and Aeneas Sylvius, who proved after­ward P. Pius, and differ but little from him) that Illyri­cum, planted by the great Dr. of the Gentiles (Rom. 15.19.) this is that Dalmatia watered by his Son and Evan­gelist Titus (2 Tim. 4.10:) This is that people which Ireneus their neighbour commends with this Elogy, that they never did either believe or teach otherwise then as the Apostles and Disciples. This is that (afterward called Slavonick Church) where Hieronym was born, and where he and some of the Greek Fathers, Cyril, and Methodius, bestowed their pious labours in the service of the Gospel: Of this came those oriental Churches, out from which, by the means of the said [Page] Worthies, the Gospel was transmitted into Croatia, Bosnia, Moravia, Polonia, and Bohemia, where this Church took root most, till in the year, 1450. it ran up to an head and fruit, and was formed into the unity of the Brethren of Bohemia, by Wickliff, Jerome of Prague, and especially John Huss, from whom they were called Hussites: One of them, in the name of the rest, calls J. Huss Father in these words:

Hussi Sancte cinis, gaude, gaude inter arenas
Per sobolem toto vivis in orbe tuam,
Vivis & ostendis tandem hostibus ignea Verum
Tollere quod nequeat flamma minax (que) rogus.
Dust of St. Huss rejoyce in thine urn,
In us thy Seed thou dost to life return:
Thou livest to shew to th' world that thou canst burn,
Nor can dire flames truth or thy zeal adjourn.

As for their severe Orthodoxy, simplicity, purity in the truth, as also withal, their unity and integrity in the bond of peace and love, I refer thee to the Testimo­nies of Bucer, Luther, Calvin, P. Martyr, Muscu­lus, Zanchy, Beza, Lasitius, Olevian, Vergerius, &c. wherewith thou wilt finde this Author, as it were, adorning this Churches Herse, page 32, 33, 37, 49, 50, 52, &c. even Maximilian the Emperour (though in­duced (by such as in the Courts of Princes have the arts to tie their hands, and sway their Scepters for them) to afflict this people by some Edicts, yet) page 49. ac­knowledgeth them, before all other, the nearest confor­ming to the Apostolical Church. They were branded by the mouth of prophaness and malice (which never [Page] speaks well) with the odious name of Piccards, upon the account of their correspondence with those famous Christians of the Valtoline: but we may truly say of them in reference to their obedience to the Gospel, as our Saviour said of such, Behold my Mother, Sister and Brother: Read through, and you will say as much. This is the lamentation thou enquirest after, a Church, such a Church, so rooted, so spread, is fallen as to the world, but as to God taken up into Paradise; and at her tran­splanting, hath let fall (as the Prophet his cloak on his Successor) some of her fruit of Gospel-order among us: O! if thou hast any bowels, as the Elect of God, pity her ancient seat, tremble at the judgements of God which are like to come on that place, which could not bear her precious fruit from which Luther and our Au­thor made a Prognostication of her fall, page 35. sure Germany must drive heavily, deprived of such Chariots and Horsemen: If we have any pity to our selves, let us lament our loss, and fear to miscarry upon the like rock of inveterat opposition to a real reformation. Either we are beter or worse; if worse (as we have just cause to think) then what will become of the dry tree, if this be done to the green: If better, or nearer the pattern, then we must smart worse, if we answer not our greater priviledges; For he which knows his Masters will, &c. O! that the tears and blood of this noble part of Gods vine, might cure the leprosie of that part which is yet amongst us, that the light which is put out there, may shine in our candlestick; that a Church dying at home, may live here with us (nor indeed can any Church dye, or be put out (the Kingdom of God must needs be above the prevailing assaults of the Kingdoms of this world) but is onely removed, Mat. 21.43. Rev. 2.5.) [Page] O! God forbid, that that which cost this Church so much care and sweat, treasure and blood to set before us, may not be onely in testimonium, for a witness against us: If you ask what that is? I answer, that's the Legacy it self, viz. a Copy of a real Reformation: A copy, I say, and so no wonder, if it answers not to the original ade­quately and exactly, it is rather matter of commenda­tion, that it is drawn so near to the life of Religion as it is: What this Brethren-Church would have done, ap­pears in J. Huss their first Bishops Apologie, of which we read in the reverend Authors preface; viz. the Law of Christ sufficeth for the Government of the Church, with­out the additaments of humane Ordinances; but what generation is that, that contracts not some soil in run­ning through the puddle of this world; we give them therefore allowance, according to Tertullian, Unus­quis (que) Patrum ex consuetudine sui seculi contraxit suam labem: We consider the malignant influence the Pope hath had even upon them, by reason of their nearness of scituation to them, and their frequent assaults upon them; and wonder not that they were overawed (as they have been) with the prevailing of custom (confirmed and enacted by Constantines zeal­ous affecting and asserting the Episcopal Dignity, which yet our Author strenuously invalidates in the latter end of his Exhortation) and that Canon of the false Apostles (cited Anno. pag. 90.) which of what au­thority it is (it being against even those Apochryphal Canon of Greg. and Gratian;) as also of what vali­dity the Scriptures they bring for that kinde of Episco­pacy are, I leave to the impartial Reader to judge: Not to say, that Zepperus speaks somewhat otherwise of the German Episcopacy, lib. 2. cap. 10. But be it so, [Page] that in some Ministrations of their Presbyterian Senate, they were something more Episcopal then the rule will bear (wherein we assert them not) I would our Epis­copacy were as much Presbyterian as theirs; and our Presbytery as much in exercise as theirs which yet might be, were all our Bishops well-affected, as they ought to be, to that which is our Soveraigns glory and strength in the midst of his Subjects, the Royal Proclamation, Indemnity and Indulgence: We indeed for soundness of Doctrine (saving some Papaturient, Laudensian Prelates) are as they; and for gifts perhaps (as our Author modestly acknowledges, Exhortation, pag. 140.) beyond them, especially since the Episcopal gag hath been by Act of Act of Parliament taken out of the Churches mouth, whereby (blessed be God) we have been for these last twenty years exempted from that fatal disaster, which our Author piously inveighs against, under the notion of Imperial Papacy, and Papal Empire, Exhort. page 28. but for union, and confirmation in the reali­ty of Reformation, Personal or Ecclesiastical, multa desiderantur, which yet we finde did obtain among them, and have been happily (as covenanted so) endea­voured in these Realms; our gracious Soveraign also graciously condescending hereunto.

We have here a Copy, not of Grotian Cassandria­nism, viz. as Erastianism, or Congregational Brown­ism, nor yet of Lordly Prelatism, our Author con­demns this, Exhort. page 29. wherein he inveighs a­gainst the factious, or made-Religion of scandalous Forms, Liturgies and Ceremonies, imposed ib. & alibi, and against secular Dominion in Prelacy; which he saith is one of those things which Solomon saith, the earth groans under, and cannot long bear, pag. 19. and [Page] indeed against the root of this plant, or number of a man, the Divine ax and hand hath been, especially of late years, stretched out; nor can we believe the wound to be cured, though we see it skin'd over, considering, that notwithstanding all the Divine dreadful visitations, yet the worm both in its fruit and root, doth yet again so revive with it self, giving life to nothing but that which is against his Majesties Royal Proclamation, In­dempnity and Indulgence. Surely they cannot have far to go under the load of the guilt of former persecutions, and notorious corruptions, they having passed through so much fire, and yet being not purged, but binding all mischief upon themselves by self-invented Altar-worship, under which so many souls are fallen, and crying out, How long Lord, how long? for with such sacrifices, not required, the jealous God will not long be well plea­sed. See whether thou findest a copy of such an Episco­pacy and Ministration here: No, you'll finde our Re­verend Author, as a faithful Physician, prescribing well to mollifie and take down this crusted excrescence of the Church, if possibly the Poyson, and that which was not in the beginning (viz. all self-invented embasing, mix­tures in the Ordinances, Offices, Ministrations, Insti­tutions of Christ in his Church) may be purged out: If his operations be painful, we must thank our selves, an intemperate Patient, makes a rugged Physitian; and well it is, if any way we may be healed and restored to the life of Religion, soundness of Doctrine, health of Discipline, strength of Ʋnion, beauty of Order, vigor of the Spirit, heat of Zeal, in the power of godliness: In order to which, behold this Bishop presents us with a refracted, moderate, godly Episcopacy, wherein we have a Bishop, 1. A degree for order, not of order. 2. For [Page] labour, not secular Dignity, Dominion, Domination. 3. Having no more power but what is freely delegated and devolved on him by the election and consent of the Ministers, not some, but all concerned. 4. Performing Ordination ordinarily in a general Synod and Juris­diction in an Ecclesiastical Senate, to which he him­self is subject. 5. Not countenancing male-admini­stration, by admitting any unworthy person to Orders, or the Lords Supper. 6. Without the leaven of Armi­nianism, page 52, 7. Promoting the vigilancy of Pa­stors in the exercise of Discipline. 8. Not imposing snares on the Conscience by the made-Religion of Ro­mish Liturgie or Ceremonies, made necessary, Exhort. page 28, 29. 9. Not taking the wicked by the hand, nor giving life to looseness, to bandy against a real Re­formation; but of vehement goodwill and zeal for the power of godliness: Would the Lord bless us with such a Bishop, we would not contend, whether Bishop or no Bishop; whether by election only, or by imposition of hands also; whether the rite be essential and constitutive, or con­secutive and declarative only of Ordination; whether the consignation should be by the hands of one, in the name of the rest (they being acknowledged to ordain Actu & Potestate) or by the hands of all the Session, whether the prudentially invested Bishop be temporary or perpe­tual; whether Ordination be an act of simple Office or of Jurisdiction (it being acknowledged, that ad ordi­nem non gradum spectat ordinare;) and who shall live when the Lord works this great work for us: But Reader, I will not wrong thee, by withholding this Legacy much longer from thee, onely give thee an ac­count of my purpose in preparing this book for thee: and I assure thee, and all the world, that my design [Page] of making this book speak English, is not to carry on any design, to smooth or please any party, but to ad­vance the common interest of Christians in promoting the union of the Churches (all but one) which this dis­course shews how it may be rendred practicable; if men would a little unhusk themselves of their own singula­rities, divest themselves of those prejudices they have entertained, and minde the things that tend to peace and edification. The first motion to the said translati­on, was from a Reverend Brother, whose travels in the work of Pacification, the following ages will more grate­fully acknowledge, then the present. The Translator thinks himself sufficiently rewarded, with thine and his own edification, in the assured knowledge of some mo­mentous matters which are herein contained and com­municated; which are as followeth,

1. That there have been, and are some in the world, that do evince to all men, that the Gospel is not a Fable, but that the truths thereof do make real impressions, and work strange changes upon the mindes and conver­sations of men; and that the Discipline of the Lord Je­sus, where but so much of it is practiced as is owned by all Christians, hath that majestie and power with it, that it needs not the whole secular arm to uphold it, nor fears the same power, though it be against it: for the Church had never better Pastors and Government, then in Persecution; nor ever thrives better, then when its Pastors do wholly attend their flocks, and retrench themselves from Secularities, and Courtly concernments, to minde the good of souls, the rebuking and suppres­sing of wickedness, Heresie, Errors, Schisms, advancing Piety and Godliness in the strict observation of the Lords-Day, expressing more zeal against the Prophaners [Page] of the Lords name, and those that live so unlike Chri­stians in the world. I am but an obscure person in the world, I dare presume to say, that this way to prosperi­ty and establishment will never fail; but I do verily believe, that there are not greater enemies in the world to Episcopacy, then some Bishops; and that the ready way to throw it down, is to set themselves up, with the pre­munire of their Jus Divinum, and Secular Domination.

2. That it is possible to maintain Order and Decency in the Church, and disparity among Ministers, without a rigorous imposing of Ceremonies and Forms, or ad­vancing Bishops into Superior Order above Presbyters: Let but Ceremonies keep their proper place and station, and be looked upon as things indifferent, and the use of them left free to Christians, we need have no more con­test about them: If it appear by experience in them that use them, that they do really tend to Edification and Charity (as they must, or else they are nullities and mockeries) the greatest part, I believe, of Ministers and Christians in England will take them up (nor yet are we sure that even in Heaven we shall be all of one size or posture) if there be such excellency, significancy and teachableness in them, and yet no Superstition: Let them stand a while without the bolster of penal Statutes, and let us see what ground they get: For if this were done, that Ministers might use them, or not, as they finde them most convenient in times and places, possi­bly many, if not all Ministers, might sometime use them. For suppose that a Minister were to preach at the Court, some Cathedral or Oratory, that were trained up to these things, prudence would direct him, upon such an occasion, and for that instant, to do many things which he doth not do in his own, or in an ordi­nary [Page] Congregation; as in Ʋniversity he would use an hood, which it were ridiculous for him to do at home: So if a Bishop were to preach in an ordinary particular Congregation or charge, where the people were wholly strangers to the usages or forms of the Court, Colledge or Cathedral, if he came in the ordinary garb of the Minister of the place, and preached in the ordinary mode of a countrey Minister, I believe it would get him more reverence and esteem in the hearts of the people, and tend more to unity and edification, then if he should come in his (Pontifical) formal Procession, with a pompous train of attendants; For the Apostle be­came a Jew to them that were Jews, that he might gain the Jews; and a Gentile, to them that were Gentiles, &c. that is, in indifferent things; for we abhor to think, that he would transform himself into more Religions in any respect whatsoever. To this pur­pose, Augustine tells us, That he knew no better course for a serious, prudent Christian to take in matters of Ceremonies, or Custom, then to follow the exam­ple of the Church where he is; for whatsoever is there observed, neither against faith nor manners, is a matter of it self indifferent, and to be observed according to the custom of those with whom we live. This was Ambroses counsel, I think, to Monica, Augustines Mother, When I am at Rome (saith he) I fast on the Sabbath day; but at Millain I do not; so do you likewise, when you come to any Church, observe its custom, if you would not be offensive to them, nor have them so to you: Which judgement of Ambrose, Augustine saith, he always looked on Tan­quam coeleste Oraculum.

As for the state and pomp of that pretended Order, [Page] which is as the Alder in our Garden, I'll tell you a story; There was a Garrison of Souldiers, and divers Com­manders over them; amongst the rest, there was one a true Veteran, that had been trained up in the School of War, under most of the Princes of Christendom: This Cap­tain, instead of those soft delights other Gentlemen and Commanders wasted their time in, spent his inconversing with, and training his Souldiers, would be upon the Guard when his turn came himself, no weather could prevent it; his house instead of being furnished with silken beds, rare looking-glasses, curious pictures, was stored with barrels of meal, rice, pease, so placed low, that they served instead of chairs and stools, his rooms hung with flitches and gammons of Westphaly bacon, dried beef, fish, &c. materials with which he kept a constant table, and welcomed all his Souldiers: in the Sum, was al­ways in fight or service, and he had these Souldiers close to him, they would go through fire and water with him: what men soever failed of their duty, his never did, but were all of a knot, and unanimous in their atten­dance upon him in any service. I'll only apply it thus, that would our reverend Fathers of the Church be more up­on the guard themselves, be employed in the Churches duty, and not commit that Solecism in Government (which the learned Bacon thinks one of the insolubilia) to do their work by deputation (of a Chancellor;) would they instead of keeping distance, converse more famili­arly with their flocks, and step in now and then to a Countrey Minister on a sudden, whom it may be they may finde standing sentinel, and encourage him in his duty; would they instead of giving and forcing on the people Quelchechoses of Forms and Ceremonies, give them solid meat and nourishment, the pure Word of God, in [Page] the institutions of Christ; suffer that only to be read, ex­punded, urged in the Church; would they instead of making their houses Lordly Courts to fright poor people and Ministers from coming at them, make them Ora­tories for Prayer, and expounding Scripture of Gods institution, setting up catechistical and expository Lectures so many days in the week, either by themselves or their Chaplains, or calling in the assistance of some learned and pious Presbyters; would they enquire in their Visitations after prophaneness, and censure that more deeply, then some have done non-conformity to self-invented will-worship, and encourage painful, consci­entious Ministers, more then their Predecessors have done lazy, idle drones: I durst become their bondman, if one or both of th [...]se two things did not follow, that all the godly, sober, religious people in the Land, would be­come their fast friends, and strive who should do them most honour; or else the Devil and all his Instruments would be as mad against them, as they are now again already against the Puritans.

3. Once again, we see what it is that makes the Church glorious and unanimous; viz. living up to the noble principles of Religion, in self-denial, humility, piety, in all ranks of people: For till the love of the Lord Jesus, and the desire of the salvation of souls, hath taken more root in the hearts of Pastors and Christians, we cannot expect any Settlement, Beauty or Order in the Church: 'Tis not the priding of a mans self in the name of a Son of the Church, can advantage Religion, no more then the Jews boasting they had Abraham to their Father, did promote it among them: For our Saviour tells them, when that cry was loudest, the state of Re­ligion was at the lowest among them: No, the Church, [Page] the Spouse of Christ, is meek-hearted, and lowly, full of tenderness and goodness, and her children indeed are like her: But they, which instead of this spirit, fall a beating their Brethren, or scoffing or envying at them, may indeed be in the Church, but yet as Cain in Adams, and Ishmael in Abrahams family, onely the spots and blemishes thereof.

4. Yet again, I observe the ligaments and soder of these Churches, to be their mutual consent in Discipline, which we see required not onely of Ministers, but of all Christians: how necessary this is, experience doth de­monstrate: For the first primitive Church had no other bond, nor have the Reformed Churches abroad in many places any other; not but that the Patronage of Princes and Magistrates is a great Strength and Bulwark to Religion; and that people are bound to bless God ex­ceedingly, when he raiseth up such Nursing Fathers for the Church to be over it in the Lord. Yet we see, that meer Politique bands do snap asunder, and make way for schism and division; especially, when the Pruden­tial superior Order of the Clergie do ride, and the in­ferior grind; for then they are apt to take the first oppor­tunity to unyoke themselves: But if a superiority among Ministers in the Church on a prudential account, be thought necessary (for Humanum institutum episcopa­tus non damnamus sed tantum negamus a Christo esse Imperatum, as we say with Junius) let it be set up by the mutual consent and choice of the rest, or the Body of the Ministry, and their obedience will be more constant in the Lord, and more fixed, then by any subscription of oaths of Canonical obedience whatsoever. In a word, let the poyson, and what was not from the beginning, be taken out of the Ordinances and offices of Christ in the Church, [Page] and the power of godliness in good earnest endeavoured, and this Church, which is otherwise giving up the ghost, will yet through the blessing of God recover and do well, and we shall have great cause to bless God for this true Protestant Bishop Comenius his pious Endeavours, in laying this Book at his Majesties feet, as an expedient for an Accommodation, not with the Romish, but the Reformed Churches. Which that it may effect is the earnest prayer of him how is

Thy Servant in the Work of the Lord, JOSHƲA TYMARCHƲS.

Books printed for, and sold by Tho. Parkhurst, at the Three Crowns over against the great Con­duit at the lower end of Cheap-side.

Folio's.
  • THe History of the Evangelical Churches of the Valleys of Piedmont, containing a most exact Geographical descrip­tion of the place, also a relation of the bloody Massacre, 1655, and a Narrative of all Transactions to 1658. Justified partly by divers ancient Manuscripts written many hundred years before Calvin or Luther. By Samuel Morland.
  • A Commentary upon the holy Writings of Job, David, and Solomon; viz. Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs. Being part of those which by the ancients were called Hagiographa. Wherein the diverse Translations, and Expositions of all the most famous Commentators are pro­pounded, examined and censured. By John Mayor, D.D.

To the Church of England: Hitherto tossed with divers tempests, but now within sight of the Haven of their Rest, Greeting in the Lord.

THe troubled state of Affairs, which is every where to be seen at this day, is in it self sad; but yet (to them which do but heedfully mark the way of G [...]ds works all along of old) it seem­eth to speak the hope of some excellent change.

2. To wit, even as in the beginning of all things, God brought light out of darkness, & a most beautiful order out of the confused Cha [...]s: So in the course of his governing, what­ever he suffers to come to pass, to the disturbance of the Sons of men, all that he always turneth to good unto them if they be god­ly at least, to exercise them; if they be wicked also, frequently to bring them out of the darkness of ignorance, into the fellowship of the light. So that the Church evermore even by her very ruines may grow either bigger or better.

3. Even in the many vicissitudes of that one people of Israel, if they be observed, it is apparent that all their chastisements, cap­tivities, removals here and there, were always onely fresh occa­sions of declaring the works of God.

4. Who is it which seeth not that even Abraham the Father of the Faithful, with travels, dangers and promises, in appearance a long time but vain, was therefore so tired out, that his faith be­ing thus trained up, he might learn to bear up in h [...]pe against hope? and that the Church might have a very glorious patern of [Page] that Heroick faith, which utterly vanquisheth all the difficulties in the World.

5. That therefore his seed was in such an horrible manner op­pressed by the Egyptian bondage, that in Pharaoh there might be taken an occasion to shew forth the power of God, and thereby the name of God in all the Earth: God himself is his own witness, Exod. 9.16.

6. What could be more sad to see, then that the People of God being overcome by their Enemies the Philistines, should lose even the symbol of the Presence of God, and the hope of help from Heaven; viz. the most sacred Ark of the Covenant? that this very Ark being taken by the enemies, carried by them in triumphs, and brought into the Temple of Dagon, should be made such a laughing stock before that Devillish Idol and Idolators? and yet even this very terrible disaster and dispensation, to what excellent purpose did it serve, to set forth the glory of God, and detect the vanity of Idols?

7. 'Twas sad, that the people of Judah, and in them the seed of David (to which so great promises were made, even to all generations) and also many holy men were led into the Babylo­nish Captivity; yet even there Ezekiel being raised up to be a Prophet, with what notable Revelations did he illuminate the Church? and Daniel by wonderful works and sufferings in the same place, how great and many Kings and people did he bring to the knowledge of the true God? as it is to be seen in his Book, Chap. 2. ver. 46, 47. & 4.1, 2, 3. & 6.26, &c.

8. The Plots of Haman against the dispersed people of God, the Jews, how far did they proceed? they were doomed to perish all in one day, and yet this very dismal exploit, how great sal­vation, joy, honour, did it bring to that people, for a monument unto all Posterity of the Providence of God, as always watchful for the good of his people? as is plain in the book of Esther.

9. How great was the rage of Antiochus against this people? but did it not produce so many glorious Martyrs, Maccabean men of valour, with so many excellent cordials to the Church, for the experience of Omnipotent Divine Providence, directing all things according to its own pleasure?

10. The dispersion of the Apostolical Church at Jerusalem [Page] was very sad, and yet it was nothing but the dissemination of the Gospel amongst other Nations (Acts 4.8. &c.) The banish­ment of John into the Isle of Patmos, with how vast a treasure of Prophesie did it enrich the Church?

11. Also, how many soever any time afterwards, either assaults, or persecutions without, or bickerings and contentions, heresies or schisms within, brak [...] forth in the Church; so many occasions evermore were found, either of setting out the most glorious Army of Martys, or of compiling the most famous Writings, and there­by confounding the wicked by the constancy of the Saints, and the further irradiating the godly with the clearer light of the Truth.

12. Finally, touching the last times of the World, which now are, although the great Prophet our Lord hath foretold terri­ble things; viz. That it shall come to pass that we shall hear of wars, and rumours of wars, Mat. 24.6. That Nation shall rise up against Nation, and that there shall be Famine and Earthquakes. ver. 7. yet he hath added, See that ye be not troubled, for all these things must come to pass, but the end is not yet, (ib.) For the Gospel of the Kingdom shall be preached in all the world, for a witness unto all Nations, and then shall the end come, ver. 14.

13. Then let there be even now before our faces (through the violence of second causes (howbeit to the very great grief of the godly) Nation dashing against Nation, Kingdoms and Empires falling upon one another: Let the earth tremble with horrour, and let Cities, Churches, Schools, yea, and all places private and publique, be piled up in their own ruines; yet for all this, that same God which formed the most beautiful Structure of the World, out of the most rude Vast; which also he powerfully pre­serveth, and wisely governeth hitherto for the sake of his Church, knowing how to produce even out of these concussions, that which is better then we all can think; to wit (as he hath promised) that the Gospel may at last pass away from sharply chastised Christen­dome, to the other Nations of the World: That so (as it was long ago) our stumbling may be the enriching of the World, and our diminishing, the riches of the Gentiles, Rom. 11.12,

14. The consideration of this so much to be admired Eternal [Page] Providence, doth gently allay the grief which I have taken by reason of the ruine of the Church of my native Countrey; of the Government of which (so long as she kept he [...] station) the laws are here described, and set forth in view: Even my self alas, be­ing the very last Supe [...]intendent of all, am fain before your eyes, O Chu ches! to shut the d [...]or afte [...] me: And that I may shut it faith [...]u [...]ly, I determined by this sh [...] meditation, to justifie the Divine judicial proceedings against us; as also to furnish my self, together with them which are yet left of mine, and whosoever will take heed of miscarrying by our example, with some comfort, and some advice.

15. For the deluge of most raging Pe [...]secutions for these forty years, hath s [...] defaced us, that in all Bohemia and Moravia, we have not verily so much as one Church remaining, onely some few reliques of the flock dispersed through the neighbouring Kingdoms. Moreover, by reason of the continuance of our Ba­nishment, we are come to that pass, that near all the Pastors of the Churches, all indeed with [...]ut exception of the Presidents, Bishops, Superintendents, Deacons and Archdeacons, are perished from among the living: Saving onely my self alone, who for the hope of a Restauration, being in the year, 1632. chosen (according to the will and votes of the Church assembled in a Synod) by the Presidents then, yet alive even now but one onely (with a few Ministers my Brethren, and one onely Colleague out of Polonia) do survive alone, during the good pleasure of the Author of life. For howbeit, upon our la [...]t dispersion in Polonia, not full four years since, I endeavoured by all means my utmost, to prevent my being left alone the last of all; yet it pleased not God to give success to the counsels hereunto given, for since that time, those of the chief, which might have succeeded, are perished from among the living.

16. But yet I would not have these things to be so taken, as if in my solitude, and by my departure hence, I feared or foretold the final end of the Church in my Countrey. I know, that the Church being founded upon the Rock of Eternity can­not fail, viz. the Catholick: And yet examples testifie, that par­ticular Churches are sometimes overthrown by the hand of an an­gry God, that according to his good pleasure others may be planted, or [Page] else the same otherwise: Yea, God himself attesteth, The end is come upon my people Israel, I will not again pass by or spare them any more, Amos 8.2. and again, when the destruction threatned was now come to Baruch, Thou saidst, wo is me now, for the Lord hath added grief to my sorrow: Thus saith the Lord, that which I have built I will pull down; and that which I have planted, I will pluck up, &c. Jer. 45.3, 4. Finally, the Church her self being overthrown, speaking concerning her self thus, Our end draweth near, our days are fulfilled, our end is come, Lam. 4.18.

17. Nor yet is it to be thought, that Elias offended when complaining that he was left alone, he was afraid as concerning the Church: for in this his solitude and carefulness, he was raised up with Divine Consolation, and also instructed with counsel, for the appointing of his Successor, 1 Kings 19.14, &c. which I also with full trust expecting from the same everlasting goodness, (if notwithstanding God should call me to depart out of this life, without present comfort, yet) will say with the last of those seven Maccabean Brethran Martyrs, Let the anger of the Omnipo­tent which is come upon our generation for ou [...] sins, rest upon me and my Brethren, 2 Mac. 7.38. but if neither by this prayer, I may obtain, that the anger of God should conclude in me, but at last our Mother must also dye as there, (ver. 41.) What shall I do?

18. It is a cu [...]tom in use among the Heathen, that they which dye without an Heir, transfer their fortunes to strangers, even whom they please; insomuch, as some of their Kings, being the last of their line, have made the people of Rome heir of their Kingdoms (so Attalus King of Pergame, Ptolomie of Cyrene, Egypt, and others.) Why may not I also so provide for the making good of my trust, if it should be the will of God, that I should be taken away without (any one such as should succeed me) a Successor.

19. But then, to whom shall I transfer our goods, or what are those goods? for all are lost. Nay, but by the Grace of God, there is yet something left to be be [...]ueathed; neither are they all wanting to whom it may be disposed, both friends and foes. Now then to foes we leave those things which are, or else may yet [Page] be taken away; viz. outward good things, as Churches, Lands, Schools, &c. yea, the lives also of th [...]se few of us which are yet escaped, if it so please the World-disposing God: even as he was pleased t [...] deal with Christ, who being crucified, had not one­ly his garments, but his very life given to the Souldiers for a prey.

20. But to you friends (after the example of our eternal Ma­ster) we commend better treasures, even our well-bel [...]ved Mo­ther, the Church, take you now the care hereof in our rooms, what­ever it shall please God to do unto her, whether to rest [...]re her a­mongst us, or when she is deceased at home, to [...]se her to life elsewhere. You have just cause indeed to love he [...], even when dead, who while [...]t yet living, went before you in her go [...]d exam­ples of Faith and Patience, even now unto the third Genera­tion.

21. But how shall I commend to you that which now is n [...]t to be found? what charge can be given or taken of that which is not: I answer, it is no unusual thing to erect Grave-stones for deceased friends, that their memory may not easily wear away: Yea, and if in their lives they shined in acts of vertue, we pourtray the countenance of those very vertues for a mirrour to posterity. Moreover also, God himself when he took away and laid waste his peoples Land, City, Temple, because of their unthankefulness for his blessings, he would still have the Basis of the Altar to be left in its place, upon which after ages (when they should be returned to themselves, and to God) might build again, Ezra 3. ver. 3. If then by the grace of God, there hath been found in us (as wise men and godly have sometimes thought, as will after in its proper place be made to appear) any thing true, any thing honourable, any thing just, any thing pure, any thing to be loved, and of good report, and if any vertue, and any praise, care must be taken that it may not dye with us when we dye; and at least that the very foundations be not buried in the rubbish of present ruines, so that the generation to come should not be able to tell where to finde them; and indeed, this care is taken, and provision is made on this behalf, by this our trust entrusted in your hands.

22. Indeed I reckoned this as already done, having some while since presented you with the History of Johannes Lasitius, a noble man of Polonia, lately printed at Amsterdam, containing (as his words are) memorable passages of the Ecclesiastical Discipline, Customs, Decrees of the Brethren of Bohemia. Which present, though they t [...] whom it was commended, did testifie by their loving aspect and friendly speech, that it was not unacceptable to them, yet they did acquaint me, that they in England judged it expe­dient that there should be another peice written about the same matters, having a plainer title, viz. The way of the Discipline and Ecclesiastical Order, in the Accord of the Brethren of Bohemia. I answered, that that was published by our Fathers; which use not to commend their own; and that this would ra­ther be performed more fully and exactly by some person of ano­ther Countrey, who upon that account might be an Admirer of our Order; and which would give more ample satisfaction in these things: But my friends were instant with me, and unani­mously urged the putting out of the formerly mentioned work; so that I made them a promise, I would satisfie their desire in this matter.

23. I therefore save my credit, and behold here I send that which I was requested, with manifold Copies! in the substance of the matter I have changed nothing; it being not mine, but the Churches publique piece: Onely where it was judged pertinent, and to good purpose, to set down some things of special reference, that the close bands of that Order might be the better per­ceived, and the practice more easily observed, I have there added some notes, more fully explaining that which was briefly spoken.

24. And because the Preface seemed something dry and insuf­ficient for the information of Foreigners, I have premised a short Historical Narration; viz. How that the Churches of Slavo­nia being planted by the Apostles themselves, propagated by Hierom, Cyril, Methudius, took root especially in the Coun­trey of Bohemia, and run up to a head and ripened in the Ʋnity of the Brethren of Bohemia: So that this may be useful for the better understanding of the sequel.

25. Farewel, Holy Brethren, and best w but the use of a double hour upon me, while I ac [...]uaint you with the conflicts and sorrows of my Church, and especially the ways of our Ecclesiastical ac­cord. I commend you to the Spirit of Grace, may he by that of the Apostle (Let a l things be done decent [...]y, and in o [...]der) being written on your heart, compose, c [...]ncorporate, consolidate you all (even the whole body, with his most glorious Head, and all the members of his Political and Mystical b [...]dy, with one an [...]ther, with the band of faith, love, and eternal concord, even indiss [...]lu­ble; that as Brittain hath been behold of late, the sad tragical stage of Contentions, so now it may be a lively pattern of Concord, to the perfecting of the power and glory of G [...]d, and the happy treading down of the Enemies, under your Great Constantine, (not called out of, but recalled into [...]ritain, in s [...]ite of the Max­entians and Licinianus.) Finally, to make your Ch [...]rch by the assistance of God, after so many shakings, fair as the Moon, clear as the Sun, and terrible as an A [...]my in Battel-Array, even the mirrour of all the Churches in the World, Amen Jesus Christ, Amen. So prayeth from his whole heart,

The most vehement Sollicitor of the Peace Order, and Salvation of the Church, I. A. Comenius of Moravia.

An EXHORTATION To the CHURCHES, PARTICULARLY, And by name that of England, now pi­ously solicitous for the most excellent Forme of Church-government.

THus have you had an account of the Sla­vonick Churches, especially that of Bohemia, and, the maine of that, the u­nity of the Brethren of Bohemia: to what end, was also touched towards the end of the History (§. 132, 133, 134.) viz: that those, who endeavour the Re­formation of Church-affaires, may even from hence be fur­nished with some thoughts conducing thereunto. I shall now renew my address to you with whom I began, O! you, the Churches of the Britane World. Amongst whom your controversie about the most excellent way of Church-go­vernment hath been in agitation for the space of an entire generation, and that even to the violent shaking of the whole State or Secular government. Who would have [Page 2] thought it, that such a question so very inconsiderable at first sight, could produce so great tempests, earth-quakes, and flames. Herein it hath appeared, what the force of zeale is, which is once set on fire for God, and Liberty of Conscience, whether it be right, or wrong: and how Cir­cumspect they had need be; that look to hear the whispe­ring of the still Calme, and the wholsome instructions of God himself.

When ever you shall once have an opportunity to determine among you this affaire of your so great concern­ment, (and it is the Interest of whole Christendome to have it rightly determined) You, and by your means, the Churches, must call upon God, that you all (viz: your Pious David restored to you, with the great Senate now sitting, and the Ecclesiasticall Synedrim to be convened, and whoever shall be entertained for Counsell in these sa­cred things) may be governed by his holy Spirit, that your Consultations may have a good issue, such as may be for the glory of God, and yours, and the Churches salvation: Amen.

And because God in his ordinary course works by ordi­nary Means, and trust on Divine Providence doth not ex­clude, but include humane Prudence. It will be needfull, (after the seeking of Grace from above) that wheresoever any thing of sober Counsell may be had, it may be prudent­ly sought out, modestly communicated, and diligently pondered, that so at last in the depth of wisdome, that which is found most excellent, may be chosen, decreed, and setled. Nor can there be wanting hope of good success, when it once appears, that you are willing seriously to tra­verse the business, not to huddle it over, but, to heare the many preparatory deliberations, (both those at home, and elsewhere offered) and then after all things be truly sifted, to come to a Conclusion. For the sighs of holy men unto God for you will not be wanting, as also, nei [...]her good Counsells from all Corners to be suggested; God also will come in with his direction and blessing.

Now, because the Catholick Church is one, whereof we are Citizens, even all that beleeve in Christ, in whatsoever particular Churches, or Nations they be dispersed: Com­munion of Saints requireth, that, upon occasion we make a common Collection of desires, and prayers, votes, and judgments, for the comfort and advantages of undertakings for the common good. In confidence hereof I though a Stranger, have yet adventured to speak my mind, and yet not mine, but the Judgment of my Church, and of some pious wise men, Luminaries of the Church, which have given Testimony to the Constitution of Affairs amongst us, as they were, viz: that this way of Church-government, is the very same which Christ instituted, and Apostles used; or else the nearest to it, and therefore 'tis to be wished it were setled in all Churches. (See the premised History, §. 76. 79. 80. 82. 85. 90. 94. 96. 106. 107. 108. 111. 112. 113. 115. 122.) But is it so indeed?

We boast not of Perfection, which we know is not to be found on this side Heaven; neither doe we prefer our selves before others, being conscious of our own defects. But that we may not be wanting to the Cause we have un­dertaken, (and verily that which is any where good ought to be made common) we say they which have given their approbation of this Church-government may seem not to have been deceived: in that, First, so reverend men, can­not easily be said to want Judgment, nor yet to be led aside by affection, such as sought to please some obscure persons in the World, giving us just cause to fear, that in extolling such, they did the rather impaire their own reputation. This is evident in Erasmus (Hist. 70.)

Yea, and if any man will but seriously weigh these things in the ballance of his own Judgment, he will scarce evade his being of the same mind: Viz. If he considers, [a] that not any one, but many began this Unity, (Histor. 45. An­not. p. 78.) [b] and these not lead by self conceit, but the zeale of salvation; [c] not out of luxuriancy of wit, [Page 4] but sensible and tender conscience, (ibid) [d] not preci­pitantly, but with manifold deliberations for many years; (Hist. 47.99.) [e] not with presumptuous confidence of themselves, but with fear and trembling, making many and heart-breaking Prayers to God to this purpose, (48.50.60.) [f] and with great respect had to Judicious men, seeking counsell, whereever any could be hoped or looked for: The Romans, Greeks, Waldenses, Hussites, Lu­therans, &c. (61.66.68.) [g] also with full purpose to try all things, and hold fast that which was any where found good; insomuch as they ordained it a Canon among themselves, if any appeared any where better reformed, they would be obliged to joyne themselves to them: (67.) In no wise therefore doth this Unity savour at all of Schism. [h] Now all this while, whatever they had collected among them, they so diligently and closely stuck thereunto in their practise, that it may be said to be throughly prov­ed by the fire of Persecution for the space of two generati­ons without interruption. Neither yet hath any thing to this day been found, which is better, viz. more consonant to the Scriptures, and the practise of the Apostles, or more for the satisfaction of the Conscience.

But moreover, we want not for these things more weighty, and as it were demonstrative Arguments: As First, that this Church of the Brethren hath all along been such a body, as the Apostle would have the body of the whole Church to be; a Conjunction of Saints, by the work of the Ministry for mutuall edification in the Unity of faith, and unto the exercise of unfeigned Charity fitly framed together and compact, by that which every joynt supplyes, from the inward working power (Ephes. 4.12.) for here, all are in this manner (some being members of others) knit together, by common Lawes unto common edification: not by the charmes of any outward Splendor, Wealth, or Honour, or chaines of any compulsory violence, but set together only by the inward working power [Page 5] and glew of the same Faith, Love, and Hope.

Secondly, because such a Polity, as is that of the Bre­thren-Church, is of that nature; that however it submits it self to the Polities of the World, yea to all men for good, yet it will lose nothing of that Church-liberty, which Christ hath purchased for it with his own blood, (as Mr. Olevian observes Hist. 115.) and which is more that it alwayes comports with every well-constituted State, and never disturbs it, (that which is altogether to be wished, seeing that the State, and the Church, both combining for the welfare of humane Society, must dif­fer only as Outward and Inward.) For such a Church-go­vernment as this is sutable to a Monarchical State, because it hath Episcopacy; to an Aristocratical, because it hath a Senate; to a Democratical, because it hath Synods. Therefore Calvin, and Bucer (both for the Order of the Brethren, Hist. 79, 80.) being called unto divers Pla­ces to reform the Churches, each of them so applied him­self, that he accommodated with the Secular government: Calvin in the Commonwealth (of Geneva) constituting a Presbyterie. Bucer in the Kingdom (of England) leaving there (what he found) Episcopacy to continue, and remain. But whether or no they did well to part asun­der, things which when joyned together have a better operation, those thence arising, (and unto so much mis­chief among the Brethren molesting) controversies and contentions give too much evidence. Perhaps if they had hearkned to that of Solomon, a threefold cord is hardly broken, they would not have had so much sad experience of those breaches.

Thirdly, Another Argument of much validity for such a Form of Church-government as this is: It carries within it self, antidotes against the evils which may annoy it, viz. Or­der, and Discipline, whereby it either prevents disorders, or else, if they steal in, suppresses them, v. g. [a] that there is no place open for Ambition and Simony, no man [Page 6] running of himself, or before another, but all coming when they are called, and going when they are sent, not otherwise to another place, or at another time. Nor is a­ny preferred to any function at the pleasure of any one (with acceptation of Persons) but of all; there being less hazard in the common judgement of all then of any one, and because all are as any one, in their lyableness to erre; they alwayes faithfully make him of their Counsel, which cannot erre. i. e. God: First, in all their Synods, be­fore the Election of any Ministers (Pastors or Bishops) making prayers unto God, joyned with fasting an whole day (as Acts 13.2, 3.) [b] As for Covetousness, the Antidote here is their very poverty, unto which they are all accustomed, both by necessity it self, they being not allowed any large stipends; and by the Laws, forbidding them the care of scraping riches (See Annot. p. 98. 6, 7.) [c] the bar which is here put to Arrogancy is, that, this vice of pride being discernable as hateful, who ever bewrayes any swelling thereof, puts a stop to him­self in that very thing as to his own preferment, [d] an An­tidote against contentions is not wanting, here being the endeavour of brotherly love in all: Or if any thing breaks out of humane infirmity, some friends are alwayes at hand for the reconciling thereof: [e] nor is here any place for Heresie, or Heterodoxie, where none use to have any thing singular, but all frame all things unto Con­sent, and Harmony, and where all are exercised rather in the practise of Christian love, then in subtile speculati­ons about Faith. [f] Neither doth any one by disputing, or writing, rise up against another, (whereof there are sad examples in other places) because of the common bands of Order, he neither dare nor can. (g) Lastly, there are no occasions of curiosity, such as are vast Libra­ries, wherein busie bodies may at their pleasure tumble, and dangerously involve themselves: for all are here taught most what to delight themselves in books of Divinity.

Besides, the Apostle pronounceth those Churches bles­sed where the servants of God are received as the Angels of God, yea as Christ Jesus himself (Gal. 4.14, 15.) Now it is Mr. Altingius's observation (reading the Order of the Brethren) that all things are there among them di­rected with singular care, unto Piety, and due Reverence of the sacred Order. But if it be so; we have the true Picture of the Kingdom of God, and hope of that bles­sing and life for ever, promised to Brethren that dwell to­gether in unity, and having all the ointments and dews of divine grace in common.

If I had scope, I might write a large Commentary, how Christ founded that spiritual Kingdom of his (which he is pleased to have in the World indeed, but not of the World) and how it was administred by the Apostle; the easier to let you see the enormities of those Christians, which dis-figure this spiritual and celestial Kingdom, by trans-figuring of it into so many, worldly, earthly, cor­poreal and carnal Forms, and what good hath at any time to this day been done, or not done, by so many new trans­formations and reformations, but I may not dilate my self. I therefore bend my knees to the Father of our Lord Je­sus Christ, that for the riches of his glory he would give you to be strengthened with might in the inner man, by his Spirit, that being rooted in love, you may comprehend with all Saints, what is the breadth, and length, and depth, and heighth; and to know the Love of Christ which passeth knowledge, that you may be filled, even unto all the fulness of God. (Ephes. 3.14.)

Some may say, by so much extolling the state of your affairs, what would you have? would you perswade us to them? I answer, If these things be good, surely they are communicative of themselves, and that they should be made common, ought not to be matter of displeasure, but desire; and if it be well with my soul, I cannot but [Page 8] say with Paul, I would to God, you were all as I am, ex­cepting these bonds of my Affliction (Acts 29.29.) I seek nothing herein for my Church which now is not, nor for my self which am entring upon my grave: But for thee, O Catholick Church, the Mother of us all; whom I so love, and reverence, that I cannot but wish, it were still better with thee, whereever, however, and in what part soever it may be better. I was not born to be facti­ous, nor have I lived such, nor will I dye such, but will adhere to Christ only, together with them which he hath given to be my guides, or whereof he hath made me guide. I would it were given to all that call on the name of Christ to perswade the same thing, that having Christ (only Christ, bare Christ) for their leader, they may not know Paul, Apollo, Cephas, or any whomsoever; and fixing to themselves the mark of that one salvation, and eternal glory, they may supersede other vanities, (contentions about Primacy, Predominancy, Titles, Revenues, as worldly impertinent vile rubbish.)

But dare you so mean a Person move such things? I answ. Give me leave to indulge my grief, which consumes my bones, for the ruine of my Church, and the Fear of yours. I say the ruine of the Church, both mine, which is now already in its rubbish, and yours, which is in great danger unless the tender mercies of God prevent you. O Christians, the love of Christ, and the desire of the common salvation compels me thus to speak unto you. I do that which Job did, when cast on the dunghill, saying to his friends about him, I teach you being exercised by the stroke of God upon me, Job 27.11. If I take the boldness so to exhort you, I adventure upon no more then is enjoyned a duty to all Christians; (1 Cor. 14.31. & 2.13, 11. & Heb. 3.13.) should I give counsel too? yea; by the same Law with that very poor Citizen, and of no account, who yet, his countrey being in danger was bound if he knew any thing, to bring relief thereunto by [Page 9] counsell, (Eccles. 9.17.) and with that Maid-servant which durst counsel her Lord, the General, 2 Kings. 5.3. Hear ye me which fear God; my words shall not be wind, but sub­stance, they shall not utter any private matter, but that of the common salvation.

I well know the Genius of humane nature, how inci­dent it is to every one of us to please himself in his own, and to despise others in comparison with himself. The Cedars will admire their heigth, the Oakes their strength, the Palm their handsomness, the Figs, and Vines their fruit, but the Whin is contemned for its shrubbedness, that even the beasts of the field can tread it under their feet, (Judg. 9.) Be it then that the Bohemian Nation were the least of Nations, the Bohemian Church the least of Churches, and the Bohemian Church of the Brethren, the least part of that Country: what then will follow? that he that is great can learn nothing of a little man? hear Christ, that Eternal Wisdom, what did he when the great Apostles contended for the Prerogative of greatness in the Kingdom of Heaven? he takes a little child, and setting him in the midst, said; Verily I say unto you, unless you be converted, and become as a little child, you shall not enter in­to the Kingdom of Heaven, (Mat. 18.1, 2, 3.) Make application thereof, and you shall be your own teachers, O ye great Doctors! I hope you all believe, that Christ is still with us, and will be to the end of the World, to behold our behaviour, and to hear our contentions about greatness yet continuing. Nor must there be wanting some little ones, to be set in the midst of the Great ones, and ap­pointed to be their pattern.

Contend then O Great Churches, among your selves if you please, about the Preheminence! whether the Grecian, or the Roman; the French, or the English; the German, or Helvetian be the greater Church? strive about the notion of faith, for Ceremonies, or Hierarchy, as fiercely as you can: Behold Christ pre­sents [Page 10] you in the midst with a little child, and (as Zanchy hath it) an Infant stript of all pomp, and dressing, con­siderate for nothing but simplicity, knows not any thing of preferring it self to others, quarrelling with any, coveting weal [...]h and honours, only skill, to keep at home, to do its own business, not to intermeddle in other mens matters; to serve God in spirit, and truth, to look up to Heaven, to renounce trust in the Earth, and to fear, and take heed of nothing so much as not to offend God or man by neglect of any duty, and being taken up with these things, hath learned to brook privacy of life, and to bare contempt: In this manner if any man humble himself, the Lord pro­miseth him a majority in the Kingdom of Heaven, ver. 4. and saith, whosoever receives such a little one in the name of Christ, Christ will receive him, ver. 5. but on the contrary, if any offend such an one, he threatens him with a burdensome stone, and the bottom of the sea, ver. 6. and with all at once denounceth an eternal woe to all which avoid not scandals when they can, ver. 7.

And what else, did the Apostle inculcate on his factious Corinthians; striving about fading to yes, and that even be­fore Infidels. If we have (saith he) any cases of things per­taining to this life to judge, why set you not them to judge who are least esteemed in the Church; I speak it to your shame, 1 Cor: 6.4. What if the same Apostle to our shame should say even to you (as there to them) O! O you (Corinthians!) that are wise, that are rich, that raign without us: (ver. 4, 8.) For truly the things for which you contend, are only of this life. Rank, Eminency, Possessions, Revenues, Authority, Repute, and the like Prerogatives, but how small a thing is all this for you, which shall judge the world (v: 2. & 3.) which, are in expectation of the Throne of Christ; and his blessed Kingdom to Eternity (Apoc. 3.21.) So that, whilst you that are so great contend about things so small, behold God sets before you some that are contemptible, and of [Page 11] the lowest form, that you may begin even of them to learn to do better. Those I mean which groaning under Christ's Cross, may thus address to you that shine in glory. God hath set forth unto you us as appointed unto death: for we are made a spectacle unto the world, to Angels, and to men, we are fools for Christ, and you are wise in Christ, we are weak, but you are strong, ye are honourable, but we are vilified, to this very time we both hunger, and thirst, and are naked; and buffeted, and have no certain dwelling place, and labour working with our own hands; being reviled, we bless, being made as the filth of the World, and the off-scouring of all things, &c. (1 Cor. 4.9, &c.)

Thus Paul minds them of these things in 1 Epist. to Cor. and what heed they gave to him herein, appears in the se­cond Epistle, where he once, and again reproves them, that they despised his Apostolical meanness, and suffered them­selves to be led away from the simplicity of Christ, by them which were addicted to pomp, and great swelling words, and full fed with large fat morsels, and no wonder, for so it was with the Lord of the Prophets and Apostles, that by reason of this meanness, and meekness, ( [...] Jsa. 42.1, 2.) his cross and afflictions, he was so contemned, that he was counted unworthy to be lookt upon (Jsa. 53.2, 3.) the World alwayes looking after nothing, but power, pomp, and splendor, doth so love to deceive it self, and let the Godly take heed, and beware of it. For the foolishness of God is wiser then men, and the weak­ness of God is stronger then men; I God making choice of those things which are base to the world, and nothing worth; yea even those things which are not, to abolish those that are, that no flesh might glory in his sight, (1 Cor. 15.28, 29.)

However then I heartily wish you (O! you great Stick­lers in the great Churches) some great Joseph, which may bespeak his brethren with authority, why fall ye out [Page 12] in the way? (of Heaven) (Gen. 45.24.) or a Moses, to cry out to you, men, and brethren, why do ye wrong to one another? (Acts 7.26.) or an Hezekiah, to charge you, as he did with royal Majesty the Levites, and Priests. My sons do not swerve any more, for God hath chosen you, &c. (2 Chron. 29.11.) Or else a great Constantine who gently reproving his Bishops the Ministers of Christ, burned all the books of controversies. Yet, what forbids, that I should not tread in the footsteps of Christ? and setting before you, great Apostles, a little child in the midst, and shew you, what lesson you must learn of him. What hinders also, but that the Apostles counsel may be urged, that quarrel being arisen among you about those things which concern this life only, the judgement hereof may be committed to them that are the lowest in the Church? This will be of Divine right; whatever other­wise reason of State may suggest to them, which under­stand not, nor will understand the State of the Kingdom of Christ.

In confidence then of this Divine right, the Bohemian, though the least of all Churches, and oppressed, intreats You, the Churches of greater Magnitude, to supersede your contentions about matters so small, so fading, and of no value. What? will you contend for the Prerogative of Place, and dignity? when Christ did so straightly for­bid his own, all desire of honour, and commanded, that he that affected the primacy should be thrust back to the last place (Mat. 20.26. &. 23.11, 12.) for titles? when the meekest Lord condemned the Phylacteries in the Pharisees as a piece of stinking pride, (ib. 5.) and would have his own count themselves sufficiently honour­ed with the mutual compellation of Brethren: (ver. 8.) Do you strive about the higher understanding of the Mysteries? when we are here, all but infants, scarce un­derstanding the least part of that which by the goodness of God we shall know, when we come to the state of [Page 13] Perfection. Why may not the one of them that have an imperfection in speech, have a good understanding of the other, or at least bare with him? Doe you contend for the right of Prebends? when Christ affirmes it better to give then to receive, (Act. 20.) and interdicts all his own, which he sent forth to preach the Gospel, the charge of the purse (Math. 10.9.) subjoyning this rule, ye have re­ceived freely, give freely: And verily that was matter of glorying to the Apostles, that they preached the Gospel gratis, (even to the richest Corinthians) that they might not be burdensome to any (2 Cor. 11.7. & 9.) and it was the Character of a mercenary Preacher to strive to be rich of the Gospel. (ib. 20. and elsewhere often) Let the sincere Servants of Christ then, imitating Christ, and the Successors of the Apostles treading in the steps of the Apostles, glory in the Lord.

If you still stick at our smallnesse; we must say with Sy­rac. The Bee is small among winged creatures, yet the fruit thereof is the beginning of sweetness, Syrac. 11.3. What more despicable then the Aunt? yet how often are we sent to her as the Mistress of Prudence? And may not a little Common-wealth be in greatest Order, and so a mir­rour to another which is greater? Be the boat greater or less, I am only but one still, and the same, (as any under­standing man will say.) Verily, bigness is of no vertue, (unless happily to sink with its own weight) all action flowes from the forme. My Predecessors did adventure in the contentions of the Brethren of the Evangelici (in Germany, Helvetia, Polonia,) in a brotherly way to inter­pose, and by the assistance of God, did there doe some good. Why may not we, the relicts of them, cry out against the Relicts of contentioners? They durst move Maximi­lian the Emperour to a Reformation of the Church, (Hist. 108.) why may not we the last, reduced to the last entreat the same? Our blessed Martyrs Hus. and Hieron, in the midst of the flames sung Psalmes unto God, in confidence [Page 14] of the goodness of their Cause. Why may not we be as them which inherit the same Cause to the last man; being to triumph with Christ by his power, not only in the Bab [...]lonian flames, but beyond them also, and the last flam [...]s of the World in the Judgment day.

But what would you have may some say? I answer, compassi­on; Compassion I say on your selvs, that you may not alwayes thus destroy your selves: O Christians! how destroy? even as Christ said, every Kingdome divided against it self is destroyed, and a house divided against it self cannot stand. For you, O Christian people, how variously, how furiously, how perniciously you are divided, Heaven, and Earth can witness. I speak not of the dissentions of diverse Nations, Cities, Families only, but even of the fallings of, and fall­ings out of the same Nations, Cities, Families, so many wayes amongst themselves as is elsewhere scarce to be pa­ralleld; as if you designedly had conspired to act contrary to what Christ hath commanded, that we should be one. Mark, I beseech you, what Paul saith: If the whole Church come together, and all speak with Tongues, (as being taught of God strange Tongues) and the Idiots or unbeleevers come in, will they not say you are mad? (1 Cor. 14.23.) But what then would they say or doe, if they could now see the whole Church consisting of so many Christian Nations and parties met in one place; and all these quarrelling, biting, slashing, and cutting of one ano­thers fingers, hands, feet, heads, would not the unbeleevers say we were hurryed by infernall Furies? And is it not thus? verily, this last Age, all the desks of Schools, and Pulpits of Churches doe nothing but contend, and create most bitter grudges against one another; so many railing and reproaching writings flying up and down in publick against one another, as that the World at this day cannot bare. All the Nations in Europe hath done nothing for more then 40 years, but what the Midianites of old did, when they were put into a frenzy at the sound of Gideons Trum­pets: [Page 15] Every mans sword being set against his fellow, they run one another through, and so fall by their own mutuall wounds, without the hand of any other adversary. The Jewes and Turks see all these things and laugh; wondering how we should thus be given up to a reprobate sense, that ere their sword comes to touch us, we dispatch our selves with our own weapons, and then leave the rest of us to be a prey to them. Thus did Solyman the Turkish Emperour laugh at us to our reproach and shame: who having taken from the Christians 40 Kingdomes in Europe and Asia, when it was told him, that the Christian Kings and Common­wealths had entred into a League between themselves, and were about to prepare War against him: Holding up his hand, and dividing and changing his fingers, saith he, as much as I fear that these my fingers will grow together, so much the uniting of the Christians together: and so it was, for to stop the inundation of the victories of their then common Enemy, they could not agree among themselves, nor yet can; but to overthrow themselves they alwaies agree: Especially of late, and with the greatest rage of all, these last forty years, wherein so much Christian blood hath been shed by the Christians themselves, as was never in the memory of man spilt by a Forreign Enemy, There is every where made such havock of Christian Kingdoms, that we may cry out with the Prophet, If the Lord of Host had not left us a seed, we had been as Sodome and Gomorrah. Alas! Alas! Alas!

But O Christians! are these things the shewing forth of your vertues to the praise of him that hath called you into his marvellous light? as the Apostle speaks, and up­on the account whereof, he calleth you, a chosen Ge­neration, a royal Priesthood, an holy Nation, and a people which God challengeth peculia [...] to himself, (1 Pet. 2.9.) Alas! Alas! Come let us appear in that shape, wherein he that formed us, hath pourtrayed us as to the life, in reference to himself and our selves. I [Page 16] mean, the Son of God, who being about to renew us after his own Image, begins thus to speak.

[1.] Blessed are the poor in spirit, for theirs is the King­dom of heaven, (Matth. 5.3.) But O you Christians poor in spirit, where are you? Who is it not now that being full of conceit of himself, saith, I am rich, and have increased my goods, and have need of nothing, Apoc. 3.17.

[2.] Our Saviour goes on; Blessed are the meek, for they shall possess the earth (v. 4.) Meek ones, where are you? Christians indeed would possess the earth, but it is by fire and sword, to divide it among themselves.

[3.] Blessed are they which mourn, for they shall receive consolation, (v. 5.) But now a days there is scarce any Chri­stian would receive comfort, but rather they would want none; i. e. joying, and jovializing, and living deli­cately in this present world.

[4.] Blessed are they which hunger and thirst after righ­teousness; for they shall be filled, (v. 6.) Where are such now to be found? To hunger and thirst after riches, and fill themselves with the lusts of the flesh, the lust of the eye, and the pride of life, these are the general designs of men in all the Christian world.

[5.] Blessed are the merciful, for they shall obtain mercy, (v. 7.) But to deal unmercifully with, and to rage against one another by force and fraud, these are now adayes be­come the Christians Arts.

[6.] Blessed are the pure in heart, for they shall see God, (v. 8.) But we had rather have the world, then be purged from the dregs thereof; we had rather be luxurious then temperate; being become more effeminate then the Old world before the Flood, or then Sodome and Gomorrha.

[7.] Blessed are the Peace-makers, for they shall be called the children of God, v. 9. And how peaceable we are, our quarellings, clamours, and furious bickerings, whereby we destroy one another, speak.

[8.] Blessed are they which suffer persecution, (v. 10. &c.) [Page 17] Who believes this? except a few, poor, little, foolish, simple, doting, despised common people; the rest of the Christians would rather be Vultures, then Doves or Chick­ens; Wolves, then Sheep; the mysterie of the Cross is with them a thing out of date.

Alas Christians, how little do we retain of a Christi­an, but the name only! Even those which Christ said He hath chosen out of the world, savour, speak, seek now no­thing else but the world; Alas!

And what do you Ministers of the Gospel, Masters of the Christian people, whom Christ hath sent to call his Elect out of the World? hath he taught you to bring his people up to this? Diogenes the Philosopher seeing an youth carrying himself uncivilly, struck his Master, (saith he) do you teach him no better manners then so? The Christian people are your Disciples, O Pastors! you are their Schoolmasters to bring them to Christ (1 Cor. 4.15.) are you not afraid, least the Heavenly Diogenes (the Son of God) beholding, and so long bearing with the so dis­solute, and abominable manners of your Scholars, should at last fall upon you with his strokes? verily he threatens it (Jer. 23.1.) Woe to the Pastors, that scatter the sheep of my Pasture, (and Ezek. 34.) Woe to the Pastors, which feed themselves, eating the fat, and wearing the fleece, killing the best, and yet not feeding the flock, not strengthening the weak, not healing the sick, not binding up the broken, neither have ye brought again that which was driven away, nor sought up that which was lost, but with force and cruelty have ye Lorded it over my sheep, &c. As sure as I live saith the Lord, I will require my sheep at your hands, and cause you to cease from feeding your selves; for you generally for the most part, (as sure as the Lord lives) feed not, but only your selves, and there is no serious care of the salvation of your people taken by you. None of you will be poor, but all must be rich, wealthy, and wanting nothing, and how then [Page 18] should you teach others that blessed Poverty of Christ? None of you is meek in spirit, humble, and yielding to others, but you must have all yield to your selves, and who then shall learn Christians meekness, and obedience? (that sweet and easie yoak of Christ) In a word, you all decline the Cross; either that whereby your selves should crucifie the flesh with the affections and lusts, or the Cross, which when laid upon you by others, you should patient­ly bear; and how then shall you frame others to the like­ness of a crucified Christ, you your selves not at all conforming thereunto? Alas! All of Christ is become a Paradox to the Christian people, because their Leaders so represent, or rather misrepresent him such an one. Christ teaching them one thing, and they by their examples teaching them quite another. Alas!

And let me speak also to you that are Gods Vice-gerents, Kings, Princes, and others set in the High Places, to pre­side with power to the Publick affairs of men. Do you never begin from your High Pinnacle (where God hath placed you as in the supreme watch-tower) to take a prospect of humane affairs, to see what may be mended? Of you 'tis said, The King sitting upon his Throne in judgement, scattereth away all evil with his eyes, (Prov. 20.8.) Verily it is the judgement of God, but given to you, whom therefore he hath called Gods, and the Sons of the most High, (Psal. 82.6.) It is yours then to sit upon the Throne, but with your eyes open upon all things, throughly scattering away all evil things: Why then do you endure so many to be and remain in the Christian World, which is subjected to your power? Why do you not by the power of the Sword (if Pastors by the power of the keyes cannot or care not) restrain your Christian people from those so many flagitious outrages? why do you not by coercive power bring the Pastors, which are fallen into great disorders into order? why do any of you permit them to Lord it over them, who are their Lords? why [Page 19] do you suffer them, (whose duty it is to be yours, and the peoples Leaders in spiritual things) to immerse them­selves in earthly engagements? The Bohemians I assure you were quick-sighted in this matter, which concluded in the Council of Basil, that the Clergy must have no part of the Secular government, and this conclusion they demon­strated irrefragably in a Disputation out of the Scriptures, continuing for the space of fifty days (Hist. 38, 39.) in­somuch, they obtained, that among them from that time, they should not be reckoned among the Estates of the Kingdom, nor make a session any where in the Conventions of the Kingdom, or their Political Judicatories, until that very late overthrow of a Free Nation and Church, where­upon they were enacted to reigne, being preferred before the highest Order of the Nobility: But where now shall that of Christ hold? But it shall not be so among you, Luke 22.26. Or, may Christians chuse whether they will hear Christ or no? But that voice came down from heaven, Hear him. The Wise man observes, that there be three things under which the Earth shakes, and a fourth which it cannot bear; viz. A servant if he be suffered to reign, a fool if his belly be full, an odious woman when she is married, and an handmaid that is made Heiress to her Mistriss, Prov. 30.21, 22, 23. For absurd and intollera­ble is this turning of things upside down, whereof why do you suffer the world and all Christendom to be so ful, O you Gods of the Earth, whom the Highest hath enacted to sit on his Throne, and to scatter away all evil with your eyes? Shall it never be wanting under which the Earth must groan and tremble? Alas!

If ever were the time that you would be watchful, O Christians! now is your time to watch; O! for the sake of the living God look about you! that he would please to turn our heart to our Fathers, and our Affairs to that con­dition wherein it was in the beginning; that the Lord may not come and smite the earth with a curse, Mal. 4. ult. [Page 20] for truly we are come to that height of abomination (even by mutual persecutions and butcherings of our selves) that as to those very things wherein we think we do God good service (viz. to sacrifice men, John 16.2.) God swears he never commanded them, nor hath it at all come into his heart; and therefore that he will dissipate all these things, and overturn all with his sword, &c. Jer. 16.4.

There was in the year 1529. made in Germany, a Pro­testation of the Princes and Estates, against an Edict which came forth against Liberty of Conscience; whence it is that even to this day the title of Protestants is given to the Evangelici: but behold, 'tis now 130 years since; and yet there is not wanting just cause of Protesting against such as tyrannize over the consciences of men! not only those, which then, as now, designing to reigne alone, would not suffer any so much as to mutter; but at this day, against you the very Protestants themselves, that even you also have filled all places with mutual violences, and so you are doing still; whilest you are all zealous for Liberty of Con­science, yet you are all in opposition against it among your selves; no man enduring to tolerate another, which differs never so little from himself. Alas! what will become of us? Shall it alwayes be that our protestations contradict out practises? What if God himself should enter a Pro­testation against us all? That Christians are no Christians, because they do not keep the Commands of Christ; that Catholicks are no Catholicks, because they seek not the welfare of All, but of themselves only; that the Evan­gelici are no Evangelici, because they live contrary to the rule of the Gospel; that the Reformed are not Reformed, because going about to distinguish themselves by Cere­monies, they differ not in their conversation. Alas! We are all out of the way: I also and my people: Wo to us if we reform not.

Now God that he may frame us unto this Reformation, doth not only protest in his Word, Hear ye Heavens, and [Page 21] hearken you Earth, I have brought up sons, and they have rebelled against me: but in his chastisements by bloody wars, and other plagues, and that yet we should not be awaken­ed? That yet Jonas should transgress? that he, by reason of whom the sad Tempest was now raised to toss and wrack all, should be lying still in the sides of the ship, fast asleep, so utterly careless of the danger, which was now like to cast them all away? (Jon. 1.5.) We all are as this Jonas, disobedient to God, by reason of whom, the Depths of God's wrath are stirred up, even now ready to swallow up the ship of all Christendom, although that of Jonas esca­ped: For there, though they were such as worshipped other gods; yet in the common jeopardy, they were all in common turned to their prayers, every one calling upon his god (v. 5.) We that worship but one God, even the very jawes of death cannot bring us generally to turn to God; but some screeking, others are shouting, some perishing, others are making merry; Alas! for the general confusion in our ship. And which is more, there we finde Jonas confessing his fault, and the rest, for the safety of whom, he doomed himself to be cast away, not hasty to cast him over-board, but seeking rather, if by any means they might save him: (v. 10.) But we imputing the cause of the Tempest one to the other, furiously post to destru­ction every one his fellow, whom he can: Alas! there, to get the ship to the shore, and save the nocent with the innocent, they all work as for life: (v. 13.) But with us, some sweating at it even while they faint, others do no­thing, others again taking the Oars from them that would rowe, others again if they seem willing to stir, yet some of them rowe this way, others that way, all confused, there being nothing but tumults, brawlings, fightings; some being so stark mad, that they make holes in the com­mon bottome, resolving, that they may see others perish, to cast away themselves, Alas, Alas!

What will become of us if we go on to take this course? [Page 22] of necessity the ship wherein we all are must needs be lost; whether by the waves coming upon her from without, and we be overwhelmed by the invasion of the heathen Na­tions; or from within by our selves, being thus enraged unto our own mutual destruction. Wo to thee O ship of the Church, that thou hast such Ship-masters, such Oars, such Pilots; God change our mindes, and deliver us from this madness.

But then what counsel or hope is there? Much hope in the mercy of God, if men would hearken to wholsome counsel? what is that? Such as we finde in Jonas's ship now ready to be cast away, but yet saved, and in the City of Nineveh, now ready to be overthrown, but yet standing: First, that every offender, with Jonah, should awake, and acknowledging his offence, humbly yeild himself up to the Abysse of God's judgements; perhaps by the same labour he may save others from perishing, and himself also may finde mercy: And then, that the Pilots of this ship, the Heads of the Christian world, taking counsel together a­mong themselves for the common salvation, order all things well, whereby God may be reconciled, and man may be brought into order: And last of all, that the whole people, stirred up by the good example, and warning of their Superiours, would suffer themselves to be reduced, and brought home again as to God, and goodness, unani­mously calling upon God, as they did both in the ship, and in Nineveh; and leaving nothing undone, nor giving over, what ever it is, whereby, they returning into peace with God, and one another, may take Oars, all as one man, and strain all the sinews of their endeavours, to arrive at the Haven of Deliverance.

But to come nearer the business, there are four Cardi­nal points of the Churches safety, viz.

  • 1. That the whole Christian People unite together.
  • 2. That they be likewise brought into order.
  • 3. That they knit together with the bands of Disciples.
  • [Page 23]4. And then be filled with the Spirit of life.

First, Let them unite, I say, that they be not any more as scattered sheep, or a flock of Lyons, Bears, Wolves, Serpents, and Basilisks, devouring one another: but (as 'tis promised) peaceably lying down, and feeding together, the tame or gentle, with the wilde; the strong with the weak, &c. as one Flock under one Shepherd; and yet not one so as a flock of Cattle, where all are alike one with another, but as an Army well ordered, (Cant. 6.3.) as the Kingdom of the Messias, which was better governed then that of Solomon, (1 Kings 9. & 10.) as the City of the great King, (Psal. 48.3.) as the House of God, (1 Tim. 3.15.) Lastly, as the living body, perfectly set with its va­rious members, for various offices, and put together with all the joynts, and all full of the Spirit of life, (1 Cor. 12.12. Eph. 4.14. &c.) without which the rest (as union, or­der, connexion) are all in vain; for let the parts and number of them be full, and set comely in their proper places, and well knit together, yet the body wanting only the soul, is nothing else but a carkass.

O you Christian people, dispersed through Europe, Asia, Africa, America, and the Islands of the Sea, into so many Religions, Sects, Opinions, and multiplyed different Ce­remonies, what else I pray are you now become, but as those bones of Israel in Ezekiel, scattered abroad in the field of the world, (Ezek. 37.1, 2.) O! that it would please God to bring on that day, wherein he will put forth his omnipotent power among you; to command that there may be a noise and a shaking, that so the bones may draw near one to another, and come together (v. 7. this would be the union) Every one, the one to the other, (even in his order) the sinews knitting all together, the flesh coming upon them, and the skin covering them over (v. 8. there would be the bands) and then the breath come from the four winds, to inspire all that are spiritually dead, that they may live (v. 9, 10.) viz. the life of Christ, and who shall live when God doth this? Num. 24.23.

You vainly wish, may some say, things impossible, and which can never come to pass; and yet we must wish what ever is good; and the holy Spirit teacheth us so to do (Psal. 122.) that Jerusalem be one City well built, a City compact and put together every way within its self; (v. 3.) where all the Tribes of the Lord go up together with one accord, to praise the Name of the Lord; (v. 4.) where there is set the Tribunal (of Christ, v. 5.) to pre­serve peace and prosperity, as well within the walls, as in the Palaces; (v. 6, 7.) where all the Citizens of the Church are brethren, and friends in perfect peace, (v. 8.) studious to seek and procure the common good: (v. 9.) he is therefore no good Citizen of the Church, that doth not seek, or at least desire and wish the common good thereof.

Every man seeks after that which he loves, they say. I therefore, because God hath enamoured me with the love, 1. Of Unity, especially that of the Church. 2. Of Order, especially in the Church. 3. Of Settlement, especially of the Church. 4. Life and Vigour, especially of the Church, cannot but be in pursuit of those things with all my desires, and having lost the less, our Unity, Order, Bands, Life, I cannot but pray for the greater, even the Unity, Order, Bands, and Life of the whole people of Christendome, in as much as Unity in the Community, is far better then community in paucity.

I would some greater and more famous Church, which is as a City set upon an hill, (Mat. 5.14.) yea, lifted up a­bove the Hills, (Jos. 2.2.) would begin, and set an exam­ple to the rest: I mean of perfect co-implantation, perfect Co-ordination, perfect connexion, and perfect reformation, after the life of Christ, as much as may be on this side heaven; for in these doth the perfection, beauty, and sal­vation of the Church consist.

We ought to pray for the Unity of the Church, because he, which could not desire but that which was best, even he who is our Saviour, sanctifying himself to be a [Page 25] Sacrifice for us, prayed for this, and that with tears: Father, I sanctifie my self for these, that they also may be sanctified in thy Truth, (Joh. 17.19.) even all, that shall be­lieve in me: (20.) That they all may be One, as thou Fa­ther art in me, and I in thee, and that they may be One in Ʋs (21.) I have given them the glory, which thou gavest to me, that they may be One, even as also We are One: (22.) I in them, and thou in me, that they may be made perfect in One, and the world may know that thou hast sent me. (23.) Alas! Christians, be afraid! having lost Unity, we have lost that, whereby the world should know, that we are God's people, and that Christ was sent of the Father to be the Saviour of the world; had we kept this, we might have gained a thousand worlds; O then, that yet, yet we may return unto Unity, that the world may know, &c.

But what Unity do you desire? Even that which the Apostles began by the Command, and Example of Christ, under whom the Church was one Heart, and one Soul, Acts 4.32. i. e. there was no study to make and maintain parties, but the same sentiment and consent in all, and the same designe of common edification (as among the mem­bers of the same body.) O that God would please so to give to us, one heart and one soul, that all the Pastors with their several Flocks, and all the Flocks with their se­veral Pastors, the whole Clergie among themselves, and the people among themselves, all, the Rulers with their subjects, and subjects with their Rulers, and every Church with it self, and all the Churches of the same Kingdom and Province within themselves, may all be but one body, and one soul.

Open but your eyes, O Christians! how without Unity, there is in the very foundation of the whole Fa­brick of the Church, no strength at all, but all to tumble, and running to ruine. In all things Natural, Artificial, and Moral, the only Base of Peace and Prosperity, is U­nity, unto which all things, first, and last, above, and [Page 26] below, on the right and left hand, must be so reduced, that if one goes, all go: In such a frame hath God made the world, and all and every thing in the world, to wit, the body of every living creature, (yea, and every Plant too) hanging together still with certain ligaments in eve­ry part. To the like form of necessity must all humane Society (and the Church also) be reduced; because where ever multitude is, there is confusion, unless that multi­tude (by vertue of Order) be brought to an Unity; break but Unity, it's unpossible but that the multitude should fall in pieces, and so to ruine: For it cannot be otherwise, but that plurality (not united together with the band of Union) must come to division, and from division to con­tention, and from contention to confusion.

2. But Unity is not enough for the full safety of the Church, and therefore Order must be added; because the Church is not a Body made up of Similar parts (all of like nature and name with themselves and the whole) as an heap of Sand, or a stack of Wood, or a flock of Sheep, or the body of a Snail, where 'tis not enough that the parts are together; but such as consists of divers members of distinct places, scituations, forms, and offices; as we see in a House, City, Army, and the Humane body; where every thing, the top, and the bottome, the end, and the end, the middle, and the middle, according to their de­gree, contains it self in its own place, and acts what it hath in special charge in its own sphere: and it must be thus, or else all is in a despairing case.

But what Order do we wish in the Churches? Such a­gain as Christ hath instituted, and the Apostles observed, viz. That there should be some to govern, and go before, and some to follow and obey, in a legitimate subordina­tion of the lowest to the highest: and especially, that every one abide in the Calling wherewith he is called, not for­saking his station, nor intrenching upon anothers, (1 Cor. 7, 17.) Christ hath set us an example herein; who (exe­cuting [Page 27] the Office of a Prophet in his life, of a Priest in his death, and of a King in heaven) whilst he was yet in the exercise of his Prophetical Office, and they would make him a King, he declined it; (John 6.15.) they would have him take upon him to distribute outward possessions, he refused it, (Luke 12.14.) and he commanded the like to his Apostles, not to intermeddle with secular affairs, (Luke 22.26.) It is then confusion in the Church, when persons called to Ecclesiastical Offices, shall entangle themselves in Civil Ministrations, Possessions, Dominions, Judgments, Wars, or contrariwise hereto. Of the former way of con­fusion, all see a plain instance in the Papacy; where Church-men having gotten into their hands the power of both swords, exercise Spiritual and Secular Government. Of the latter, they which are any thing well-sighted, may see it true in part of the Reformed Churches; where those of the Civil Power have forced away the power of the Spiritual Sword, out of the hands of the Pastors of the Church, and do not indulge them the exercise hereof. To this purpose Olevian that godly Divine, hath an ob­servation, which gives me occasion to give a seasonable and useful warning to the Church of God; and indeed, such is the abominableness and mischief of the danger I would give warning of, that a kinde of necessity is laid upon me, so that I must speak.

Thus Olevian (as before, Hist. Ps. 53. § 115.) When I behold the sad face of the Reformed Churches in Germa­ny, plainly, I am all over set in a trembling; I perceive Secular Powers have been the Accommodations of the Church; but now in many places they are turned into Dominations, and they Lord it securely at their pleasure over the Churches, and so over the heavenly Doctrine, &c. What this means, John Valentine of Andreas, a choice Divine of the Lutherans (in his Auguration Sermon or Speech at Tubinga in the year 1642.) tells us in these words; The impotent Usurped Power of the Pope over [Page 28] Emperours, Kings, and all power of State and Magistracy (which one may call by an unusually, but not an unfitly name, Papal-Magistracy) with a Divine Spirit of Power; set at liberty their Rights, Dignities, Crowns, and Sce­pters; and being restored, upheld them by the Authority of the Divine Word. Now Satan easily perceived what an incurable wound was given him, and how the very foun­dations of his Kingdom were shaken by this liberty of the Magistrate restored; therefore superseding all force and violence, he takes to his Arts, and Stratagems, and attem­pting that which no man suspected, (an unworthy return in­deed for so great a benefit) instead of Papal-Magistracy (the Tables being turned) he institutes Magistratical-Pa­pacy, and foisted it into the Church, scarce, as yet, gotten out of the Roman dungeon: Would you know what this word means? 'Tis sad indeed, and that which is very pre­judicial to the proceedings of the Church affairs; I had rather you should have it in the words of Conrad Schlissel­berg (formerly an excellent Divine of Ours) than in mine own. ‘Imperial-Papacy, saith he, is the confounding of the Church, and Civil Power; wherein the Secular Lords in Courts and Cities, under pretence of keep­ing both the Tables, snatch to themselves the Spiritual Sword, and make themselves Lords over the Church, and the Ministery of the Word: Prescribing Forms of Obligation, and of Teaching, Praying, making Sermons, Honouring the Magistrate, Taxing offences and Errors, Administring the Sacraments, and Keyes, and setting up Ceremonies in the Church; such as are now dangerous, doubtful, and contrary to the Word of God; and they will have to be in their own, and their Courtiers and Senates hands, the Supreme, and Dictator-like power of hearing, taking cognizance of, and determining all Ecclesiastical causes, and of chusing, and calling Mi­nisters, and dis-officiating the same, whom, and when they please, whether the Church will or no consent [Page 29] hereunto, or dissent; and all to this end, that themselves may not be reproved, and admonished by the faithful Preachers, from the Spirit of God, and that the Civil Peace (as they account it) may be preserved.’ Thus Schlisselburg.

And John Valen. of Andreas, Printing on purpose a little Book, entituled Apap, i. e Papa inverted; to shew the prodi­gious abominations, and fatal effects of that new Monster, Imperial-Papacy: That it is the most desperate crafty stratagem of the Devil, to frame for himself of Ministers of the Gospel Masters of State, and transform the Servants of Christ into Servants of men; and to hang fetters upon the Prophets, to make them either dumb, or fearful to speak, lest they should be Reprovers, (Ezek. 3.25, 26.) Chrysostome was in the right; This is the cause of all evils, that the Authority of the Governours of the Church is lost, and they be not had in Reverence, Honour, and Fear, (Hom. 2. on the 2. of Tim.) for verily, when the Magistrate will not be reproved, neither will the people; For,

Let's but see th' Mode Royal,
And who'll not be Loyal?

And then the Church becomes such as it was in the time of the Prophets, Licentious, Contumacious, and impatient of all Controul: Let no man strive and reprove another, for this people is as they that strive with the Priest, Hos. 4.4.

Whence it comes to pass, that in those Churches (where Imperial Papacy rules) one of the Keys of the Kingdom of Heaven is neglected, despised, lost. I did not know it, the Omniscient is my witness, and to this very day (for what hath an incurious man to do in another man's charge) for ought I know, I might have been ignorant of it, but that some 14 yeers ago, by chance I came to the knowledge of it: Excuse me as to the name (of place and person) and I'le relate it to you in few words. It hapned that in the chief City of Germany, I had some speech with the chief Pastor of the Church in that place; He told me, he [Page 30] had a good while longed for an occasion to know, whether a Book which he had read, (viz. The way of the Discipline and Order of the Churches of the Brethren in Bohemia) did contain the true story of that Church, or only a Model, how a Church should be constituted? I asked, why he doub­ted it. He answered, because I cannot imagine any such, Church should, or can at this day be found in the world. I answered, 'twas an History, not a Fiction there related, and that indeed there was really such Orders and Constituti­ons, though they were not enough observed: and there­fore now we that would not be governed thereby, are un­der the chastisements of the Discipline of heaven. Saith he, O happy you, that had both the Keys, we have lost one of them, that is, the binding Key. We are appoint­ed to be such Stewards in the House of God, as are bound (as it were) to set open the Barns, Cellars, Chests, and all Treasuries, and not at all to shut them; so that we cannot but give holy things to dogs, and cast pearls before swine. I have known (saith he) some persons in my Congregation, very prophane, covetous, extortioners, drunkards, adulterers, admitted to Confession, and the Supper, which must be by me absolved to day, and for certain would be found to morrow returning to wallow in the mire: I told him, they were not to be admitted un­less they would engage to reform. He answered, I tryed that, but could not carry it on, they defame me as some new Papist, or Calvinist, my life is bitter to me, &c. and so began to sigh and weep.

I tell you a true story before God, who is a most faith­ful witness; if haply even by this, the enormity and dead­ly mischief, as well of the Imperial-Papacy, as the Papal-Empire may be made manifest; for by the one, as much as by the other, is the Order of the Church shaken, even in the very foundation, fin and judgment being filled up to the measure by such breach of Order. Is there not some likeness between the Papal Empire of the Evangelici, and [Page 31] that Micah of Mount Ephraim, making himself a new God for his House, and having a Priest to perform the Service as should be by him prescribed? (Judg. 17.) Doth it not resemble the Policy of Jeroboam, setting up Calves to be his Gods, and Calvish Priests to be Ministers, because (forsooth) the reason of State so required? Mark, I be­seech you, the Founders of the old and new Church, and the many Reformers, and Transformers, their divers (and even contrary) wayes! God will not be mocked; that which any man sowes, that he shall also reap. Aaron the Priest, with Miriam the Prophetess, go about to shake off the Authority of Moses their Prince, and they are pu­nished by God with Leprosie, (Numb. 17.10, 11.) King Ʋzziah again on the other side, casting off the Authority of the Priests, usurps their office, and he is also punished by the same hand with Leprosie, (2 Chron. 26 16.) Now then, whilst among Christians both these offences are com­mitted, shall we wonder, if those of both the extreams be avenged with a spiritual Leprosie, and other plagues? Would to God the Roman Aaron with his Miriam (his Regulars) would confess their errour, and render to Cae­sar the things that are Caesar's, contenting himself with that which is allotted to him, the spiritual charge and care of Christ's Flock, (John 21.15.) But behold in Aaron and Miriam some hopes of pardon (Numb. 12.15.) which comfort we finde not for the Imperial-Papacy; for it is written, The Leprosie cleaved unto Ʋzziah the King, unto the day of his death, (2 Chron. 26.16.) I would there­fore they would make haste to get them out of the Church, (v. 15.) i. e. to restore the power of the Keys of the King­dom of Heaven, which is given to the Church from above, but by the corruption of men, and the policy of the De­vil, now taken away from it: Verily, 'tis high time to re­pent, and repair the impaired Order of the Church.

3. I pass on to Discipline, as the Mean, Ligament, and Bond ordained from heaven to keep the Church in Unity [Page 32] and Order. Christ calls it Salt, (Mark 9.50.) because as salt resists putrefaction, and makes food savoury and wholsome; so the Discipline of manners heals corrupt manners, and makes us careful to keep our selves within the bounds of our duty, and therein to work out our own salvation with fear and trembling. It was not without cause that our Lord said, Every man shall be seasoned with salt, and every sacrifice shall be salted with salt; v. 49. and it must of necessity be understood of the Discipline to be extended to every man which offers himself up a sacri­fice unto God: For the command of God is strict, (Lev. 2.13.) Whatsoever thou offerest to the Lord, thou shalt season with salt: Thou shalt not with-hold the salt of the Covenant of thy God from thy gift: in every offering thou shalt offer salt. I would those Imperial Papists which would have their Churches to be without all Discipline, and their sa­crifices (themselves) without all salt, would seriously consider, how in despight of God, exempting themselves from all Discipline, they affect a most dangerous licenti­ousness of spirit.

But who shall administer this Discipline? Who shall apply this Salt to the Sacrifices of God, (to sanctifie all souls to God?) Christ makes the answer to his Apostles, You are the salt of the earth, Matth. 5.13. They are then to be the Pastors of the Church, the Successors to the A­postles in their Office; They therefore that wrest out of their hands the Church Discipline, would have them to be salt without all savour: What is it to deceive a man's self, if this be not it? To have food sweet rather then whole­some. After Christ had said, Ye are the salt of the earth, he addes immediately, but if salt shall be as if were not (rendred insipid, or lose its savour,) wherewith shall it be seasoned? it is henceforth good for nothing, but to be cast a­way, to be trodden under foot. Consider I pray, which of you would have your Salt (your Apostles) to be without salt; such as yet you do (what in you lies) to make them [Page 33] to be in the sight of God. O how deserving these things be of our utmost consideration!

But granting the necessity of Discipline in the Church; of what kinde would we have it? I answer, Such as Christ instituted, and the Apostles observed: Watchful, strict, and severe, wholly spiritual, and for edification. Watch­ful, to be extended to all that are exorbitant, though yet according to the degree of the offence, (Mat. 18.15.) Severe, to be exercised without respect of persons, even them that are dearest to us, or them which are the prin­cipal members of the Church, and seem to be most neces­sary: Concerning which, very remarkable is the Order which Christ gives, that no man is to be spared, which gives a just cause of offence: If any shall be to thee as thy right hand (saith he to the Church) directing, and govern­ing all thy actions, (viz. the Presbyter himself, or Bishop, or Pope) or as thy foot, bearing thee up, (as the Magi­strate, and those in Power,) or as thy Eye, giving thee light, (as all the sublime Doctors whosoever) cut off both those, and pull out this (saith he) for it is better for thee, maimed, lame, and with one eye to be preserved unto life, then to perish with all thy members full and entire, (v. 8, 9.) It is better then, that by the vigour, and strictness of Discipline, the Church preserve it self from scandals, should be small, obscure, and lame; than tolerating scan­dals and enormities, to advance her self to never so much largeness, wealth, honour, and glistering pomp in the world. Finally, the Discipline of the Church ought to be proportioned to the Kingdom of Christ, which is altoge­ther spiritual, and therefore revilings, banishments, pecu­niary mulcts, prisons, stocks, gibbets, or capital punish­ments, (which are the kindes of Civil punishment) are not the weapons of our warfare: but admonitions, shame, terrour, and last of all, delivering up to the Divine judge­ment, and to Satan the Executioner thereof. Yet all these things not without an holy designe, viz. That others in the [Page 34] Church may fear, (1 Tim. 5.20.) and they themselves which offend, may be snatched with fear out of the flames, (of sin and death,) Jude v. 23.

It remains only, that and how, the body of the Church (being well united, well ordered, and well knit together with the bands of reverence) must over and above this, be all filled with the Spirit of Christ. This is yet a further matter, and differing from the former: For any Philoso­phical Colledge, or Secular Commonwealth, (the Lace­demonian, or some other, yea, and Ants and Bees too,) and the Synagogue of the Pharisees, may be a company well united, and well ordered and knit together, and yet not be the body of Christ, the Church, being destitute of his Spirit: For if any have not the Spirit of Christ, he is none of his; (Rom. 8.9.) What then is the Spirit of Christ? Even the Spirit of the life of God, quickning them that are dead in Adam, (1 Cor. 15.45.) i. e. turning to God them which are turned from God, and them which are transgressors of the Law, to be obedient to the Law; and they that are fierce, to be milde, humble, patient; in a word, making men new brought off from Satan, the world, and the flesh, and offering themselves up to God alone, to do, and suffer all his Will. This verily is the meaning of that which Christ speaketh, If any man will come after me, he must deny himself, and take up his Cross, and follow me, (Matth. 16.24.) and whoever cannot or will not do so, he denies, that he can be his Disciple, Luke 14.26.32.

Because those mysteries of Christianity are commonly not at all, or negligently taught; thence it is that most Christians know not what 'tis to be Christians, much less are such indeed. Adam sways all, Christ very few; because very few endeavour to put off the old man, and to put on the new, (which is created after God) and to be transform­ed into him, and made one Spirit with him, (1 Cor. 6.17.) and so to become by regeneration the Sons of God, and to cease from sin, as he doth: When as notwithstanding, the [Page 35] grace of God which bringeth salvation in Christ, hath ap­peared to all men, that denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this present world; looking for that blessed hope of glory at the appearance of Jesus Christ, who hath given himself for us to redeem us from all iniquity, and to purifie us to himself, a peculiar people, zealously studious of good works, (Tit. 2.) Therefore it is to be earnestly desired and endeavoured, that Christians would at last begin se­riously to be a people renouncing the world, resigned to God, having their commoration indeed for a while on earth, but their conversation in heaven, Phil. 3.10.

Thus as touching the salvation of the Church, I have let you understand (from § 30. hitherto,) my desires, yea the desires of Christ, and all the Saints in heaven and earth; and now, because there is no effect without its cause, and what God ordinarily doth, he doth by ordinary means, Men; I demand now, if we saw God at this day looking about for a man which should stop the gap, and stand up in the breach, he were like to finde any such? and whether, if he found none, he would not pour down the fiery storm of his wrath? (as of old he did, Ezek. 22.30, 31.) Or if we heard him say, Whom shall I send? Who will go for us? whether or no there will be found an Isaiah, which may say, Behold here am I, send me? (Jsa. 6.8.) God have mercy, and send some, not Jsaiah's only, which should in speaking be nothing else but for a witness, to further hardness of heart, and ruine, (ib. v. 9. &c.) but also Elias's, which may turn the heart of the Fathers to the children, &c. (Matth. 4.4.) O stir up also David's, and Solomon's, Jehosaphat's, and Josias's, Zerubbabel's, and Constantine's, &c. to be glorious repairers of the collapsed ruinous condition of the Church!

And wheresoever in all the world God shall vouchsafe to raise up such, they will also in like manner daigne God this honour, as to do nothing, but according to the pre­script [Page 36] of his Will: because this is no work of man to be done after the wisdom of man, but his, who said to Mo­ses, Look to it, and do according to the pattern which I have shewed unto thee, Exod. 25. v. 40. and to Joshua, Turn not aside, to the right hand, or to the left, Josh. 1.7. That therefore they may be assured, and the faithful people with them, that 'tis the Lord, which repaireth his own house; they must take that of the Lord for an everlasting rule, It was not thus in the beginning, Matth. 19.8. i. e. Have a care, that, that which is not of Divine Institution, but contrary thereunto, be taken away, (Matth. 15.13.) and what ever is instituted by God, but through carelesness of man neglected, or hath by guile been changed, be re­stored, (Matth. 5.17. &c.) Let things indifferent re­main indifferent; i. e. things which only custome hath brought in, if they be not prejudicial to piety, be patiently born, and not without urgent necessity taken away.

Another thing to be piously observed, is, That nothing be done by Tumult and Violence (against the consent of the Church, or any part thereof) but by the common coun­sel and consent, lest there be given occasion of new breach­es: Wise is that counsel of wise Elihu; Let us chuse us out judgement, and see among our selves what is best, Job 34.4. Out of which place it is plain, 1. That it cannot be otherwise, but that men somtimes will be of different apprehensions. 2. 'Tis not alwayes necessary that they must be divided, there being given to men a liberty of choice, as to the debating and determining of their af­fairs. 3. That that determination may and ought to be done patiently, or peaceably, and with a rational delibera­tion. The best way then is, when any controversie arises, (as there are too many arisen among us) that the parties be called together, and patiently heard, and reason compared with reason, Scripture with Scripture, until coming to the bottome of the thing, there remains nothing to any, which he can justly desire, or rationally contradict.

I was upon it before (§. 35.) to wish, that some grea­ter and more famous Church would try to undertake the business, (viz. of a more full, and holy Reformation, then can hitherto be found) and I cannot give it over in as much as a beginning must some where, and by some be made, if we expect a Change of Christianity for the better. Now because there is no Church to be seen under the whole Heaven, which hath more eyes upon it, and which is bet­ter supplyed with meanes conducing to so great an affaire; nor where there doth sway a more adventuring zeale to seek out the things which are best; nor yet to whom God hath given such excellent opportunities, as are found in the Church of England. I addresse therefore again to thee thou Spouse of Christ, and shall pray for happy successe to attend thy proceedings.

Verily, O thou English Church, thou art indeed in this our Age a City set upon an Hill, which cannot be hid, (Mat. 5.14.) where Christ the light of the World darts his brightest beames, and wherein so many lightened Candles (Books of profound spirituall wisdome) have been held forth in their Candlesticks: That of your light so many Christian Nations borrow their light, reading your books, and striving frequently to translate them into their own Tongues; that what the Apostle in his time said of his Thessalonians, may be said of you; The Gospel of God is amongst you, not in word only, but in power, and in the holy Ghost, even in much abundance; and you are become the patterns to all that believe: 1 Thess. 1.5, 7. Which grace we must not envie in you, but pray for your increase there­in, and imitate the zeal of your piety.

I said that you were supplyed with means of a further Reformation before others; because you having framed among you now for the space of an whole age, Meditati­ons of all the Mysteries of the Kingdom of God, and printed Books of all such kinde of subjects; you seem to have done as Solomon did the first six years, when he [Page 38] was to build his glorious Temple unto God; seeking to get stuff in a readiness, felling Wood in Libanus, squa­ring Stones, casting Vessels, and carrying together Gold, and precious Stones, for the glory of the House of God: As therefore the setting up of this at last, when he had fit­ted all and every of the particulars, was no hard matter for Solomon; so neither will it be for you, especially now, that you have such plenty of workmen, every one most ingenious, conferring his Talent of activity hereunto.

For as it was there, there being so many thousand cheer­ful workmen, and among them, so many of the most skil­ful Artificers, which (under the eyes and direction of wise Solomon) striving in diligence to out-doe each other, quickly dispatched and finished all; so it is plain to see this holy emulation working also in yours, even all along through this Century (notwithstanding the divisions always continued among you, about the Form of Church-Govern­ment) in which time, there have been made up, as well by a considerable number of Reverend Bishops, (Jewell, Andrews, Hall, Ʋsher, &c.) as by other learned and godly men, of them which appeared, and approved them­selves to be the better part, and more reformed from the superstitions; so many exact pieces, that I think we may-affirm, that the heavenly Solomon permitted, and throughout during the whole Century, tolerated those dissentions amongst his Workmen, to this very end, that by their mutual emulation, all things might be done on all hands with so much acuteness: Behold what remains, but that the like activity be used on all hands, as zealously to make up, and finish entire those things which have been hitherto wrought up by parts and parcels.

Hereunto also those opportunities, such as you have not had in all this generation before, such as no Christian Na­tion ever hitherto enjoyed, may induce you: For your late tempestuous State of affairs among you, being now calmed, your Halcyon dayes returned, the Renowned Head of [Page 39] your Commonwealth restored; the Fathers of your Country conspiring in common for the common safety; the people also falling in with their earnest prayers to help you; and your neighbours on every side blessing you with good speed; do you not believe that the heavenly Husband speaks to his Spouse among you, as Cant. 2.11. The win­ter is past, the rain is over, and gone, the flowers appear on the earth, the time of singing of Birds is come, the voice of the Turtle is heard in our land, &c. Arise my Love, my Fair one, and come away. In truth, the times you now see, seem to be the very times of Solomon, wherein 'tis not all, that you may every one sit under his Vine and his Fig-tree, but the House of God also is to be built, all things necessary and requisite being now made ready; on­ly cease not to pray, That God would please to fill your Solomon full of the Spirit of Wisdom and Zeal.

And God grant you may put together, and set up your hitherto prepared pieces, after the example of Solomon's workmen, without the noise of Hammers and Axes, (1 King. 6.7.) i. e. without any quarrelling, or violence, or mutual circumventing one another by fraud, peaceably, candidly, successfully. Besides, the Wisdom of Solomon mindes you of this also in reference to your building now in hand; The foundations and the Walls must be only of the most so­lid stuff, Marble, (v. 7.) The Cieling and Roof to cover all, must be of Cedar, (9. & 15.) and all to be at last covered over with Gold, (22.) i. e. what ever you frame, (from the foundation even to the top) you must be sure, if it be possible, that it be as Adamantine, cut out of the ne­ver to be shaken Rock of the Word of God; or if any thing be added of humane reason, let it not be otherwise then as of Cedar, streight, plain, of good savour and repute, incorruptible, taken out of common received Principles; and then let all be covered with the gold of pure charity, that all may approve themselves as evidently directed to the mark of common edification.

And that the Scripture represents Solomon as studious of Gold and precious Stones, 1 Kings. 10.10, 11. Even from this also it may be useful to observe, that whatsoever it pleases God that we finde rare and precious in spiritual good things and gifts, that we should be desirous to make our own. This our heavenly Solomon himself, in that Pa­rable in Matth. 13. v. 45, 46. hath taught us; The King­dom of Heaven is like unto a Merchant seeking goodly pearls, and when be had found one pearl of great price, he went and sold all he had, and bought it. Such Merchants were my Predecessors before the two last ages, gathering all what­ever was precious out of the mines of the holy Scriptures, out of all Antiquity, and out of all the Churches in their time, as 'tis plain in story. Such also were those men of Desire of the last Century before ours, (Bucer, Zanchy, Vergerius, &c.) which in like manner trying all things, have testified, that they found some singular precious pearls even among Ours: And such Jewellers have you hitherto been, by the grace of God, lading in together treasures of most precious Jewels, wherein you triumph, and many rejoyce with you. But in as much as our Savi­our saith, To him which hath, it shall be given; assure your selves, that you having so much, shall have yet more added thereto, if you go on to be diligent and inquisitive Mer­chants.

The most precious Jewel of all, more worth then hea­ven and earth, is but one, Jesus Christ the Saviour of the world: and there are also other particular Pearls, the manifold graces of Christ; the sum of which perhaps God would have represented by Ʋrim and Thummim, which properly what they were, the Jews, and we with them, to this day know not, they being lost in the first Temple. But not being to seek after the understanding of the words, we think we understand what God means in the now Church thereby; viz. Light, and Integrity, or Per­fection; of this Christ speaks, Let your light so shine, &c. [Page 41] also, Be perfect, as your Father which is in heaven is perfect Matth. 5.16. & 48.

And verily, by the grace of God, you my well-beloved, have found the resplendent Ʋrim, so that the Churches of so many Nations see your light, and rejoyce in it. Our Predecessors indeed, we must confess, were never honou­red with so much light, being more solicitous about the Thummim; to wit, how they might walk before God (as Abraham) uprightly, with what degree of perfection of sincerity may in this life be attained to. Other holy Mer­chants have witnessed as much, viz. That they found the Thummim (i. e. the rule leading men toward perfection in Christ) among them in greater perfection, then could be found any where else in their generation: Why should we despise their counsel, and not to seek & scrape even a­mong them also, to finde either some gem, or some grain? Let us do our best, holy Brethren, to have the light of Do­ctrine, and the Canon and Rule of our direction in perfe­ction, that so the Churches may have you, and yours for an example: This will make much for the glory of God, and for your honour too, in the day of Christ.

I commend to you in particular, a glittering pearl of Mr Olevian, out of the premised Hist. 115. The late ex­tream corruption of this generation (saith he) moveth me, and my Colleagues not a little, to have some confe­rence with you about the best way of Governing the Church; for we would so build, that our Fabrick may stand firm unto posterity: We see what great differences, and how sudden changes are made in those Churches, which their Right and Priviledges being taken away, are wholly at the devotion of the Civil Polities: Unless provision be timely made for the stopping of these evils, many of the godly, even the greatest part, will conclude they have run in vain; and so on there, many golden sentences fol­lowing, most deserving, not only reading, but our serious considerations.

And here even you also may take notice of some excel­lent pearls worth your observation; 1. That in the design which you also now drive, whether of Reformation, or Confirmation, you should be fixed and resolved, that what you do, may be firm and durable for the generation to come.

2. To tremble at that word; what differences, what sudden changes are made, where the Churches are depri­ved of their Right and Power.

3. That unless some timely course be taken to with­stand these evils, (as indeed we did not timely obviate them in Germany,) the godly will think, &c. Ah! they do think, and feel it, and Luther while he was yet living felt it, that they that were under the grace of the Go­spel, were become worse, then they that were under the rigour of the Papacy; as if the unclean spirit were re­turned with seven spirits worse then himself, &c. And how could it be otherwise, no bounds of Order and Disci­pline being set for preservation? and the keyes of Christ being more perniciously curtailed, then the Eucharist in the Papacy.

4. As to which matter, we ingeniously acknowledge what God hath conferred upon you, and desire still more fully to acknowledge it, &c. and that in things of such concern, counsels are by no means to be precipitated, but exquisitely laid together; and God from heaven is to be called upon for counsel, with greater vehemency then in any other thing that can be named.

As for that question which is chiefly controverted a­mongst you, concerning the best way and Form of Govern­ing the Church, I will say no more, having in the Tractate of Independency, said what ever I thought could be said in this case for accommodation and peace: Only thus much, That that golden rule of Christ, of a Reformation in Life first, rather than in faith, and outward Ceremonies, (John [Page 43] 7. v. 17.) is of golden use in this business; for that man, who-ever he be, which seeks not himself and his own Inte­rest, but Christ only, and in him salvation, his own, and another's, will more easily discern what tends more or less hereunto, being taught by that anointing within himself, which he hath from the holy Ghost, 1 John 7.20, 27.

But yet I query, Whether or no, if a Civil Society be well, and rightful, preserved in one place by Monarchical Government, (where the people commit their safety to some one person as the ablest and the wisest.) In another place by Aristocratical Government, (where the care is committed to some few of their own, as able and wise.) In another by Democratical Government, (where the peo­ple govern themselves by turns.) Religious Society may not be in like manner so provided for, i. e. whether Epis­copal Government may not as well be endured, where it hath long been, as Consistorial where that obtains; and Presbyterial or Classical, where that is in use: It seems probable it may be so, for as much as every one of these Governments hath some good in it, conducing unto the publick good, so it be guarded from abuse, v.g. The goodness of Monarchy is an uniting vertue, preventing the ruine that may quickly arise from differences, by reason of the multitude of counsels: The goodness of Democracy is a diffusive vertue, suffering no member to be easily over­slipt in the dispensation of the common Cause or Interest: The goodness of Aristocracy is a collective vertue, knit­ting together Superiours with Inferiours, and Inferiours with Superiours; and causing many Members to keep themselves under one, and one to diffuse himself unto ma­ny.. Hence some Nations have pleased themselves with one, others with this, or that; and so it is at this day: and they all keep up themselves in their several Forms of Go­vernment, the one, and the other; which is an argument, that there is in each one of them a proper and peculiar [Page 44] vertue, to contain humane Society within its due bounds, by the bonds thereof: Only indeed, through abuse admit­ted, Monarchy easily degenerated into Tyranny, Aristo­cracy into Oligarchy, and Democracy into Anarchy, which is worse than any Tyranny.

But againe, of all these 3 kinds of Government may there not be a contemperation or temperature? which may make for the improving of that which is good in each of them, and correcting of that which is evill. It may seem possible by the Rule of Christ: This doe, and leave not the other: And that of the Apostle, Try all things and hold fast that which is good. Viz: by holding in each of these Go­vernments that which is excellent, that of a threefold good may be made one very good. v. g. of Monarchy and Epis­copacy, the uniting good of Aristocracy, and Church-S [...] ­nat, the Collective vertue, of Democracy, and Presbitery, the diffusive good. Of such a kind of temper, was the Common-wealth of the Lacedemonians, having one King, but to whom they put their Ephori, as the Overseers of Actions, and the power of chusing residing in the Common-people: So in the Roman Empire, which was of great strength, the power and strength was in the peoples hands, the counsel in the Senate, and the executive part, or exe­cution, belonged to the two Consuls: The like prudent temperation is at this day to be seen in the Venetian Com­monwealth, and in some Kingdoms, especially that of England and Polonia: There is a King for Majesty, yet therewithal a Senate consisting of the Optimates, or the Nobles, and there is also the very Commonwealth it self by the Commons, their Legates, or Representers, suffering nothing to be enacted touching themselves, without them­selves: And this course seems to excel all others for stabi­lity, having remedies alwayes in readiness in reference to all grievances whatsoever. Now whether or no we may not see such a temperature also in the Ecclesiastical State [Page 45] under the Apostles? when as there were for the manage­ment of businesses, and deciding of controversies, 1. A­postles, 2. Seniors, 3. The Church. Acts 15.22. And whether or no it be any where more evident in our Age, then in the Churches of the Bohemian Fraternal Unity, un­der Bishops, Consistories, Synods? I leave it to the Churches to judge.

It is queried further, Whether or no those inconvenien­ces and hazards which have been found in this, and the o­ther, and the third Government, and the abuses and scan­dals of each of them hereupon, may be taken away. I an­swer, Physitians will not think that there be any diseases of the body incurable, if there be a skilful Physitian at hand, timely to relieve Nature; therefore neither let Christians despair as to the diseases of the Church, provi­ded only that the counsel of the heavenly Arch-Physitian be hearkned to and taken; they advise to care and cauti­on, that the disease get not a head by long continuance, crying, withstand the Beginnings; but our High-all-Healer is able to cure even the most inveterate, by reducing things to their beginnings (Matth. 19.8.) by vertue of which Rule, Let that be taken away from Episcopacy, which was not in the beginning, and the Disease is cured. But what is that? 1. Secular Domination. 2. Earthly Riches. 3. Pomp of Ceremonies; for Christ hath said, 1. Kings exercise Lordship, &c. But you shall not be so, Luk. 22.25. 2. Possess not you gold, nor silver, nor money in your purses, nor have you two coats, Matth. 19.9. As also God forbad earthly Possessions should be assigned to the Priests in the old Testament; giving the reason also, I will be their portion and inheritance, Numb. 18.20. Deut. 10.9. & 18.2. 3. Christ also taught them to serve God in Spi­rit, and Truth, not in Ceremonies, John 4.23. which thing the Apostles very much pressed.

But they assert themselves (in respect of their Wealth [Page 46] and Domination) by the Donation of Constantine, He a­dorned the Church with such splendour, for the honour of Christ, and therein set a good example of holy zeal for o­ther Christian Kings to follow. But the answer hereunto is manifold, 1. Do they not know, can they not tell the story of a voice which as at this time was heard, This day is poy­son poured out into the Church? What-ever any may make of the voice, the thing is certain; That those endowments (being given and accepted beside the Will of God) turned unto poyson; Let the poyson then be taken out, and the Church will be well again. 2. Again, Grant it were Con­stantine's pious zeal, yet 'tis evident, that it was not ac­cording to knowledge; for it was not lawful for him to dis­pense with the Interdict of God, much less ought the Ser­vants of Christ to admit such things against their Lord's Will. Naaman the Syrian in pious zeal offered Elizeus money, but with better zeal he refused this Lumber, Ge­hezi took it, but it turned unto Leprosie upon him, 2 Kin. 5. I would the servants (not of Elizeus) but of Christ, would at this time but understand, what a foolish choice they have made, of an earthly instead of an heavenly in­heritance; and would begin to think of some course to cleanse the Church of this Leprosie. 3. I answer, Constan­tine could not foresee the abuse of this Donation, and the mischief that thereby would fall upon the Church: Now the whole world sees it, and if he were risen again, and should see it, undoubtedly his desire to restore the Church to her integrity, would put him upon it, to retract what he gave, with a better good will then ever he gave it: As haply Moses himself would have broken the Brazen Serpent, if he had seen how it would be abused, (as when he saw the Idolatry of the people, he brake the two Tables of the Law, written with God's own hand,) and in as much as Hezekiah coming after him, did it piously as it were for him, 2 King. 18.4. why may not godly Kings at this day [Page 47] piously also retract the liberal donations of their pious Ancestors, now perverted by abominable abuses, and im­prove them to better purposes?

As for the pomp of Church Ceremonies, God in­deed in the old way of Worship ordained such a thing, therein by shaddows to set forth the spiritual mysteries of salvation (which Christ at his coming was to disclose) but seeing, that since the coming of Christ they have been de­molished, and levelled by so many Apostolical strains, as claps of thunder, and flashes of lightning directed against them, why should we bring them up again, still to make use of them? Under the Papacy perhaps, where the light of the Gospel is once obscured, by and in the barbarous generations, they may have seemed, or seem to be of some use, at least with some colourable pretence; but in a Re­formed Church, I beseech you, what use can be made of them? Those which have been hitherto retained in England (under the Reformed Bishops) have not the very Pontifi­cians themselves laughed at them unto scorn and derision? It is plain to be seen in that Edward Weston's Theater of Life Civil and Sacred, (Printed at Antwerp, 1626.) p. 564. &c. where (having said that the Religion of the Prote­stants is without all Religion, because they have no Sacri­fice, Priesthood, nor Sacred Ceremonies) he adds, Some Protestants indeed that they may not appear absolutely im­pious, and irreligious, use our Missal and Breviary, selecting what they please thereof for the Rubrick of their Liturgie; and to make the Form of their worship appear the more goodly, they have their Canonical persons forsooth, and their Arch-DeaconS, and so, after the mode and custome of the Church of Rome, their Caps, and Hoods, and Holidayes, and such like stuff and lumber, which they say they found in the Synagogue of Antichrist. By which very thing it is apparent, that the Religion of the Protestants stands guilty of stealth, and robbery, by which it first came into the [Page 48] world; or if they will not be taken for thieves, let them still go for our Apes, and Antichrists, &c. and so he goes on; These, with all their whole service, are derided and scorned, not only by ours, but also by their own, &c. at last he set down the judgement of one to this purpose: The English seem to have driven the Pope out of their King­dom in such haste, that they compelled him to leave his clothes behinde him, which they (as fools in a play) put on, with a kinde of pompous Ceremony of triumph, and so lead their Quite. O how we are abused by their dallying and colloguing; they being Reformed, but not to any purpose: A goodly Reformation it is, that they dare not carry it through.

It will therefore be a glorious thing for the Reformed Churches to come back to the practise of Christ and his Apostles, leaving off the baubles of earthly riches, honours, and pomp, (both Ecclesiastical and Civil,) to be taken up, look after, and busie themselves about matters of an higher nature: Seek the things that are above (saith the Apostle) where Christ sitteth at the right hand of God. Set your af­fections upon, and let your care be for things above, not things on the earth; for you are dead, and your life is hid with Christ in God, Col. 3.1, 2, 3. which if it be enjoyned all Christians, much more them which are set next under Christ, to be leaders unto others from earth to heaven, and to whom the King of Kings hath said, All power is given to me in heaven & earth, go you ( [...]) make all Nations my Disciples, Matth. 28. i. e. advance my king­dom, both by outward preaching unto all Nations, and by the inward power of my Spirit, learning of me to live, not an earthly but a heavenly life; O how invaluable and in­comparable would this be, if you did but know how much you are (advanced) above all earthly things: but alas! the highest of the Bishops at this day, stick in the very first ru­diments of the Apostles, not aspiring unto any degree of [Page 49] high Apostolical perfection! What was their first rudeness? To dream of Earthly Kingdoms, and Thrones with Christ, where to sit on the right hand, and on the left. What their high perfection? To count all things here as dung, for the excellency of Christ, and casting all Worldly Interests behinde them, to press forward for the prize of the High Calling, (Phil. 3.) and so to rejoyce in the hope of future glory, and glory in Affliction, the Cross, Martyrdoms, &c.

I would here lay down my Pen, but that this swelling excrescence of the Church (by tract of time hath gotten such an extreme hard crust upon it) that it seems needful to ply it with oft-renewed-mollify­ing applications: Let it be taken therefore how it will, I offer in the sight of the Church my desire of things of the better sort: Now that which God makes and ordains must needs be better, than that which man institutes; for the works of God are perfect, (Deut. 32.4.) that which he establishes for ever: and the decrees which he makes, no man may pass over, (Psal. 148.6.) behold then, whoso­ever they be among men, which God doth appoint to be guides of others unto heaven, all those he ab­solutely declares in both the Testaments, that he would have them altogether free from earthly cares: first straitly forbidding his people Israel by Moses, to allot to them any inheritance amongst them; and then severely charging the Priests themselves, that they should not admit of any such terrene possession.

And Christ did the same, for those which he chose for himself to be Messengers to the Gentiles, he made leave their Nets, Customs, and all wayes what ever of getting gain; yea, and himself also be­ing about to discharge his Commission in reference [Page 50] to mankinde, laid aside even his heavenly Riches Honours, Thrones, (to reach that these at least are utterly incompatible) and became poor, contem­ptible, and low, having not upon earth whereon to lay his head. Verily it was to be fulfilled which was typified in David; who had no hopes to triumph over Goliah, till he put off the Royal accoutrements, and addressed himself in the habit of a Shepherd; and in Gideon, who being to discomfite the Midia­nites, was first to dismiss his numerous Armed For­ces, reserving to himself nothing but his Lamps and Trumpets; and then, as Gideon said to his compa­ny, As I do, so do ye: (Judg. 7.17.) So Christ bespeaks his, I have set you an example, that, what I do, ye may do also; (John 13.15.) Why do we not then imitate him, if we would perswade our selves, that we are the Sub-Delegates of that Le­gate from heaven? He, though they made him an overture of Regal Dignity, accepted it not; (John 6.) though they would proclaim him King (Luke 19.38.) yet he persisted, taking to himself no Ti­tle but that of Master (22.11.) being asked whe­ther he was a King; He made answer, My Kingdom is not of this World: Being assured that there was reserved for him a Royal Throne in Heaven: Why not we in like manner, having a promise of the same Throne? Howbeit, not unless we first overcome, (Apoc. 5.21.

Most certain then it is, that Episcopal pre-emi­nence consists not in this, to possess vast Demesnes, to shine in Gold, to be surrounded with a Retinue, to be carryed in Coaches, or lie on Beds of Doun, to be clothed in Scarlet, &c. but to be deep in in­ward Piety of the heart, and profound in Divine Knowledge, with Zeal for the Glory of God, and [Page 51] the Salvation of the Church, as also of improved ex­perience in the things of God; renouncing and abju­ring our own private profit; these are the things which make up the Pourtraiture, or Essence of a true Bishop; and his outward Characters are many; to be much in Labour, and Travel, in Watchings, in Hunger, and Thirst, in Fastings, and Solicitousness for all the Churches; to be weak with them that are weak, and to burn when others are offended; (2 Cor. 11.) and so to bear about in their bodies the marks of the Lord Jesus Christ, (Gal. 6.17.) and when he meets with one sick of the (spiritual) Palsie, to say, Silver and Gold I have none, but such as I have, I give thee, in the name of Jesus Christ, arise (out of the bed of vain and sinful state) and walk in the wayes of Christ, (Acts 3.) In a Word, not at all to savour Earthly things; for he which talks of the earth, is earthly; (John 3.31.) but to shew in word and works, that he is the Messenger of the Lord from Heaven; who gives life to all, (1 Cor. 15.45.47.)

If Bishops and all they that discharge any Embassie for Christ, hope to be such, verily their worldly ad­ditaments, earthly dominions, and secular honours, must be taken away; for these are baits, which pro­phane persons swallowing, and being caught withal, croud themselves into Ecclesiastical preferments, shut­ting and thrusting out their betters: For it is vain that Bellarmine saith, The Sea of Rome either admits them which are Saints, or makes them such. It is more truly retorted by another, that it either embraceth them that are wicked, or makes them such. For men cannot reach to such an height, but they must be very worldly, ambitious, subtle to deceive by a thousand tricks more than are good: Yea, if it be so, that haply [Page 52] some of the better sort fly so high, yet it is almost impossible but they will be taken wi [...]h (a spirit of) giddiness, by reason of the very heighth of their condition: And the same must be said of every Bi­shops Sea set out with such pomp and riches, that these things either are possessed by such as are ambi­tious, covetous, idle drones, and effeminate, or else they soon make them such. These sweet poysons, (the pomps of Riches and Honours) can hardly be drunk deeply off by any one, and he remain innocent.

Let no man say within himself, the Mendicant condemns them that have riches, because he hath none himself; for indeed, he which is out of the mist, can the better see the cloud: nor yet need we to be so indigent, if modesty, and fear of venomous dregs stood not in our way: I could tell you, the spirit of zeal hath somtime raised up them among us also, that by liberal Donation would have setled sufficient large Revenues upon our Church for ever; (as in Moravia, B. B. of Z. in Bohemia, Pr. of Rosenberg,) they were only finding out a way how these Demesnes might with some colour be made over to be possessed by some o­thers, so as yet the rents might be paid to the An­tistites of the Unity: But it was not accepted, both because it could hardly be concealed, but and if it should have been known, it would have provoked en­vie; and because our Ancestors dreaded the (not re­turning) footsteps, reckoning themselves to be but men, and so liable also to abuse this worlds goods, but most of all, because of the Divine Inhibition and Command.

God grant the Successors of the Apostles the Spi­rit of the Apostles, that being fully perswaded that there is nothing urged but that which is Apostolical, if haply the Church shall think fit otherwise to dispose [Page 53] of her Benefices, yet none dare to have a thought of raising tumults or wars upon that account (as they Mich. 3.5.) or cast off their charge; But rather be so much the more instant, and cheerful in the work of their Divine Calling, in as much as any fight or work is managed with the greater ease, when clogs and in­cumbrances are removed. Did not the Apostles of their own accord (committing the care of inferiour matters to others, Acts 6.) chuse to be Dispencers of the Divine Word, and not of Tables? Let then the followers of the Apostles do the same, esteem­ing it, that they are Stewards of those Spiritual, Hea­venly, and Eternal Treasures, a thousand times more than if they had the charge of earthly riches.

Nor doe these things tend thereunto; That the faithful Servants of Christ should be defrauded of their Rewards, and Honours; but that they should learn how to estimate as well their labours, as the re­wards thereof, better then they seem to know how to do it; which gaping so greedily after these outward things, are carried with a cursed negligence and indif­ference, as to the internal and eternal matters. God indeed liberally provided for his Ministers under the old Covenant, appointing that the whole people should bring in to them all the First Fruits of their increase, and all the Tenths, with their Free-will offerings, besides (even all the best of their Oyles, and Wines, and Corn, as God himself saith (Numb. 18.12.) and yet he commanded them to look after somthing higher; saying (v. 20.) I am thy part, and thy pos­session; and commanding the people that they reve­rence and esteem them as his Angels (Mal. 2.7.) therefore let all Christian people know, that there is due to the Messengers of God, maintenance; (Mat. 10.10.) and reward, (Luke 10.7.) and reverence, [Page 54] as to the Angels of God, yea as to Jesus Christ, (Gal. 4.14.) in whose name and stead they perform the Of­fice of Ambassadors, (2 Cor. 5.20.) O! how happy the Church would be, if we could get back to the times of the Apostles!

Come Lord Jesus, repair us after thy own good pleasure: Restore to thy Church the Bands of Unity, Restore the beauty of Order, Restore the reverence of their Government, Restore the fervour of thy Spi­rit; that the Kingdom of God may suffer violence, as of old: Or if this last age be past cure, and incorrigible, irreformable, take down the stage of the world, that we may enter upon that Blessed Kingdom, where shall be Unity without Distraction; Order without Confu­sion; Love without Intermission; and God shall be all in all for ever and ever, Amen.

FINIS.

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