WHEREAS our Lord inſtructing us hath ſaid,Prudence & obedience are to be joined to Chriſtian ſimplicity. Mat. 5.13.10.16. You are the ſalt of the earth; and commanded us to be ſimple as to the doing any wrong, and yet withall to join wiſdom with our ſimplicity; what can be more ſit and becoming us, then that with watchfull diligence we ſhould endeavour to underſtand, both what are the ambuſhes of our crafty enemy, and how to avoid them? that we who have put on Chriſt the Wiſdom of God the Father, 1 Cor. 1.24. may not ſeem deſtitute of wiſdom in ſecuring our ſalvation: for we are not only to fear that perſecution, which by open force attemts the overthrow of the ſervants of God. Tis eaſie to be cautious where the hazard is manifeſt. The mind is prepared before for the combat, where the enemie profeſſes himſelf. Then is he moſt formidable and moſt to be took care of, when he ſecretly approches, and under a fraudulent pretence of peace, by an undiſcernible motion ſteals upon us inſenſibly; from the practice of which methods the Devil has the name of Serpent: for ſuch hath bin always his craft, and ſo dark and conceled from all view is the fraud by which he circumvents the ſons of men. Thus in the infancy of the world he enterprizd upon, and by mixing flattery with lies, he decieved our unexperienced Forefathers thro their unwary credulity. Thus when he attemted our Lord, he ſecretly approched, as if by ſtealth he meant to deceive him: but he was immediatly underſtood, and as ſoon repulſed and vanquiſhd, becauſe he was diſcoverd and known. Whence we may learn to decline the path of the firſt Adam, and purſue the ſteps of Chriſt the victorious, that we may not again unawars be entangled in the ſnare of Death; but being provident againſt danger, we may at laſt enjoy the purchaſed immortality. But how can we attain the fruition of this immortality, unleſs we keep thoſe commands of Chriſt by which death is to be vanquiſh'd and ſubdued? according to that counſel and ſaying of his: If thou wilt enter into life, Mat. 19.17. keep the commandments. And again: Ye are my friends, John 15.14. if you do whatſoever I command you. Such who are thus minded and reſolved, he ſtiles the couragious and ſtable, founded upon a rock of vaſt bulk and ſtrength, firmly compacted and conſolidated by an unſhaken immovable conſtancy, againſt all the ſtorms and tempeſts of the world. Whoſoever heareth, ſaith he,Mat. 7.24, and 25. theſe ſayings of mine, and doth them, I will liken him to a wiſe man, who built his houſe upon a rock. And the rain deſcended, and the flouds came, and the winds blew, and beat upon that houſe: and it fell not, becauſe it was founded upon a rock. It is our duty therefore to regulate our goings by his precepts, and to learn and do the things he taught and did: for with what face can any one profeſs he believes in Chriſt, while he neglects to do what he enjoyns to be don? or expect to reap the reward of faith, who is unfaithful in the obſervation of his commands? It cannot be, but ſuch a one muſt ſtagger, and wander to and fro, being hurryed about by the ſpirit of error, like duſt driven by the wind. Nor ſhall he by his walking forward ever reach ſalvation, who keeps not the ſaving way of truth.

Hereſies are moſt carefully to be avoided.But we muſt not only take care to decline the Devils more obvious and manifeſt attemts; but thoſe which his ſubtile craft and fraud hath laid in the dark, the more eaſily to entrap us. For what artifice more fine, what nicer ſubtilty, then that when this enemy found himſelf diſcoverd and defeated by Chriſt's coming into the world (after this light appeared to the Gentiles, Luke 2.32. after he broke forth with healing rays for the curing and ſaving mankind,Math. 11.5. making the deaf hear the words of ſpiritual grace, the blind lift up their eies to2 God, the weak recover to everlaſting life, the lame run into the boſome of the Church, the dumb loudly and diſtinctly pray to God,) when he beheld the abandoning of his Idols, and that his Temples and Houſes of ſuperſtition were left deſolate and emty, by the very great numbers that went off from his worſhip, and embrac'd the Faith: then to ſet on foot a new artifice, even under the very title and name of Chriſtianity to entrap the unwary? He invented Hereſies and Schiſms to undermine the Faith, adulterate the Truth, and divide Unity it ſelf. Thoſe whom he cannot detain in the darkneſs of the old way, he circumvents by leading them in new and erroneous paths. Thus he ſiezes and takes men out of the Church, and while they imagin with themſelves that they have made nearer approches to light, and left behind them the Night of the world, he inſenſibly involves them anew in thick darkneſs; that not conforming themſelves to the Goſpel of Chriſt, and the obſervation of his righteous laws, and yet calling themſelves Chriſtians, and walking in darkneſs, they ſhould notwithſtanding perſwade themſelves that they were illuminated. The adverſary flattering them in this opinion, and ſo beguiling them; who according to the Apoſtle, transforms himſelf into an Angel of light, 2 Cor. 11 14▪ and 15. and dreſſes up his miniſters as if they were the ſervants of righteouſneſs: ſo that they miſcalling night day, ruine and deſtruction ſafety and ſalvation, obtruding deſpair under the name of hope, pretending infidelity to be faith, ſetting up Antichriſt for Chriſt; ſuggeſting falſe but ſeeming probabilities, fruſtrate the truth by ſubtilty.

This comes to paſs,The original of Hereſie is the ignorance of the Holy Scripture, and contemt of the Ʋnity of the Church. my well-beloved Brethren, while we have not recourſe to the ſource and original of truth; while we ſeek not for the head and Fountain, and are inobſervant of our heavenly maſters doctrin, which if well weighed and examined, would ſuperſede long diſcourſes and arguments. Truth renders the proof of our faith eaſie and compendious. Our Lord ſpeaking to Peter, uſeth theſe words: And I alſo ſay unto thee, Mat. 16.18, & 19. thou art Peter, and upon this rock will I build my Church, and the gates of hell ſhall not prevail againſt it. And I will give unto thee the keys of the Kingdom of Heaven; and whatſoever thou ſhalt bind on earth, ſhall be bound in heaven; and whatſoever thou ſhalt looſe on earth, ſhall be looſed in heaven. And he ſaid unto the ſame perſon after his reſurrection: Feed my ſheep. Jo. 21.17. And altho after his reſurrection he inveſted all the Apoſtles with equal power, and told them all:Jo. 20.21, 22, 23. As the Father hath ſent me, ſo ſend I you. Receive ye the Holy Ghoſt. Whoſeſoever ſins ye remit, they are remitted unto them; and whoſeſoever ſins ye do retain, they are retained; yet that he might make manifeſt the Churches Unity, his Authority ſo order'd it, that the origination thereof ſhould be expres'd by the mention firſt of one ſingle Perſon. What Peter was, that alſo were the reſt of the Apoſtles, they having a like participation of honor and power; yet the narration begins with Unity, to ſignifie that the Church can be but one. This Unity of the Church the holy Spirit deſignes in the Canticles, when in the perſon of our Lord he thus ſpeaks:Cant. 6.8. My dove, my undefiled is but one: ſhe is the only one of her mother: ſhe is the choice one of her that bare her.

Now can he who keeps not this Unity of the Church,Schiſm readily paſſes into Hereſie. perſwade himſelf that he holds faſt the Faith? can he who contends with the Church and oppoſeth her, have the confidence to imagin himſelf a member of the Church; when the bleſſed Apoſtle Paul declares, and points clearly at the myſtery of Unity, ſaying: There is one body, and one spirit, Eph. 4.4, 5. one hope of your calling, one Lord, one faith, one baptiſm? Which unity we Biſhops, eſpecially, who preſide in the Church, ought firmly to maintain and defend; that we may evidence thereby the unity and individualneſs of Epiſcopacy it ſelf. Let none decieve the brethren with a ly, or corrupt the truth of our faith with perfidious prevarication. There is but one Epiſcopacy, which tho ſhared among as many ſeveral perſons as there are Biſhops in the Chriſtian world, yet each poſſeſſeth the authority entire. There is alſo but one Church, however her fruitfulneſs and growth is ſuch, that ſhe ſpreads and increaſeth to a multitude of particular churches. As the beams which iſſue from the Sun are many, and yet the light it creates by them is one and the ſame: or as the boughs growing out of a tree are many, and yet is it but one ſtock, faſtned and fixt to it's place by one tenacious root: So too, when many rivulets flow from a fountain, whereby it ſeems ſo encreaſed as to become many by the plenty of water, which is ſuch as to require ſeveral channels for it's conveyance; yet 'tis but one water ſtill, becauſe it all riſes at, and runs from one ſpring head. Intercept a ſun-beam from the body of the ſun, the oneſs of light will not admit of diviſion. If you break a bough from a tree, 'twill never ſhoot forth or grow again. Cut off a river from it's fountain, 'twill immediatly dry up. In like manner the Church being enlightned by our Lord, extends it's beams thro the whole world; yet is it the ſame light that every where appears, and is entirely one however ſcatter'd: As a tree, ſhe ſpreads her branches, luxuriant in growth, and plenteous in fruit. And as a river enlarges by her courſe her ſwelling ſtreams, yet is there but one head, one ſource, one ſtock, of all this happy plenty.

Out of the Church there is no Salvation.We are all the fruit of the Churches womb, nouriſht with the milk of her breaſts, quickned by her ſpirit. The ſpouſe of Chriſt cannot be deflour'd, but continues chaſt and incorrupt. She is acquainted but with one houſe, and by a modeſt ſhamefacedneſs ſecures the reputation of the marriage bed. Tis ſhe who preſerves us unto God, and leads her children to a kingdom. Whoſoever departs from the Church, joins himſelf to an harlot, and forfeits the promiſes made unto her; nor can he attain the rewards of Chriſt, who abandons his Church; ſuch a one is an Alien, is profane, is an Enemy. He cannot have God for his Father, who diſowns the Church for his Mother. If any one eſcaped in the Flood, who was out of Noah's ark, he may likewiſe be ſaved, who is out of the pale of the Church. Our Lord informs us of this, ſaying:Mat. 12.30. He that is not with me, is againſt me: and he that gathereth not with me, ſcattereth. He who breaks the peace and agreement of the Church, ſets himſelf againſt Chriſt. He who gathers and makes proſelytes out of the Church. ſcatters and makes havock of it. It's our Lord's ſaying: I and my Father are one. Joh. 10.30. And again it's writen concerning the Father, Son, and holy Spirit: Theſe three are one. 1 Joh. 5.7. And now can any one believe that this unity, which proceeds from the Divine immutability and is conſolidated by heavenly myſteries, can be rent aſunder in the Church, and divided into parts by the diſcrepancy of the jarring wills of men? He who keeps not this unity, holds not the law of God, nor the belief of the Father and the Son, nor the faith by which he ſhould be ſaved.

The unity of the Church is expreſt by our Saviours ſeamleſs coat.This Sacrament of unity, this indiſſoluble band of concord is repreſented to us in the Goſpel by the coat of Chriſt, which was not divided at all or parted, but the ſoldiers caſting lots upon his veſture, who among them ſhould wear it, it remain'd whole and entire. The ſcripture ſaith,John 19.23, and 24. The ſoldiers ſaid among themſelves, concerning this coat without ſeam, woven from the top throout, Let us not divide it, but caſt lots for it, whoſe it ſhall be. That garment repreſented the unity which deſcended from above, that is from heaven and the Father, which was not to be torn and cut by any who became poſſeſſor of it, but he was to have a firm and entire poſſeſſion thereof. He cannot have the garment of Chriſt, who rends and tears his Church. So upon the other ſide, when after the death of Solomon, the Prophet Ahijah met with King Jeroboam on the way, he rent the garment he had upon him into twelve pieces, ſaying to him:1 Kings 11.29, 30, &c. Take thee ten pieces; for thus ſaith the Lord God of Iſrael: Behold, I will rend the kingdom out of the hand of Solomon, and I will give ten tribes to thee. But he ſhall have one tribe for my ſervant David's ſake, and Jeruſalem's ſake, the city which I have choſen out of all the tribes of Iſrael to put my name there. Thus when the twelve tribes of Iſrael were to be rent aſunder, the Prophet Ahijah preſignified it by rending Jeroboam's garment. But becauſe Chriſt's people cannot be torn in ſunder, therefore his coat which was wove throout and of an entire piece, was not parted and ſhared by the ſouldiers, whoſe fee it was. It's being undivided, and the parts of it being cloſely and imperceptibly conjoyned, is a myſterious emblem of that concord and union which ought to be between all who have put on Chriſt.

What perſon therefore can be ſo impious,If Chriſts garment will not brook diviſion, much leſs his body. ſo perfidious, ſo raging mad with diſcord, as to imagin he can compaſs, or dare to attemt the rending the unity of the Godhead, the garment of the Lord, or Church of Chriſt? He himſelf hath inſtructed us in his Goſpel ſaying, that there ſhall be one fold, and one ſhepherd. Joh. 10.16. And can any one imagin that in one fold there ſhould be many ſhepherds, or many flocks? The Apoſtle Saint Paul recommending to us this unity,1 Cor. 1.10. intreats and exhorts, ſaying: Now I beſeech you, Brethren, by the name of our Lord Jeſus Chriſt that ye all ſpeake the ſame thing, and that there be no diviſions among you: but that ye be perfectly joind together in the ſame mind, and in the ſame judgment. And again he ſaith:Eph. 4.2, 3. Forbearing one another in love, endeavouring to keep the unity of the ſpirit in the bond of peace. Can it be thought that any one departing from the Church, can ſubſiſt and live, the man who raiſes new fabrics for himſelf: when it was told Rahab, by whoſe houſe the Church was prefigur'd,Joſh. 2.18, 19. Thou ſhalt bring thy Father, and thy mother, and thy brethren, and all thy Fathers houſe home unto thee; and it ſhall be whoſoever ſhall go out of the doors of thy houſe into the ſtreet, his blood ſhall be upon his head: and the Sacrament of the paſſover inſtituted in Exodus contains no other leſſon then this, that the Lamb (the ſlaying of which prefigured Chriſt's death) ſhould be eaten in one houſe? The Lord enjoyn'd that it ſhould be eaten in one Houſe, Exod. 12.11. and that nothing of it ſhould be carried abroad. The fleſh of Chriſt, the Holy of the Lord, is not to be caſt out of doors: nor have Believers any other houſe beſides the Church which is but one. The holy Ghoſt in the Pſalms deſigns and expreſſes this houſe, this lodging of unanimity,Pſal. 68.6. when he ſaith: It is God who maketh men to be of one mind in an houſe. In the houſe of God, in the Church of Chriſt the loving inhabit, the kind and ſimple continue therein.

Therefore the holy Spirit appear'd in the ſhape of a dove, that innocent gentle creature,The Dove and Lamb are the emblems of chriſtianity. which is not imbitter'd with gall, bites not fiercely with teeth, nor violently tears with talons: Theſe creatures love the places where men dwell, keep to the ſame neſt, both the mates hatch their young; when they fly abroad, they go in flocks, they paſs their age in mutual converſe; in their billing together, they expreſs in a manner the kiſs of Charity, and in all points fulfil the law of unanimity. This ſimplicity is to be ſought after in the Church, this charity to be acquir'd, that our brotherly love may imitate that of doves, our mildneſs and gentleneſs equal that of ſheep and lambs. What hath the fierceneſs of wolves, the madneſs of dogs, the deadly venom of ſerpents, and the cruelty of ſavage beaſts to do with a Chriſtian's breaſt? We are to rejoyce, when ſuch are cut off from the communion of the Church; leaſt they devour the doves and ſheep of Chriſt, or poyſon them with their infectious contagion. Sweet and bitter cannot incorporate or dwell together; neither can darkneſs and light, rain and ſunſhine, war and peace, dearth and plenty, drought and moiſture, tranquillity and tempeſt.

Hereſy is a work of the fleſh; and invads not the truly good.It is not poſſible for the truly good to depart from the Church. The wind carries not away the good corn; nor doth a tempeſt throw down the well rooted tree. It's the light chaff which the wind drives about, and the decaied ſtock which the ſtorm blows down. Theſe are they whom the Apoſtle John execrates and ſmites,1 Jo. 2.19. ſaying: They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. Hence hereſies have frequently been, and ſtill ariſe, while the perverſe mind retains not peace, and perfidious diſcord abandons unity. Which things the Lord permits and ſuffers, leaving to men their liberty of will.; that when our hearts and minds are tried by this teſt of truth, the integrity of the faithful may be as manifeſt as the light. The Holy Spirit warns us of this by the Apoſtle, telling us: that hereſies muſt be, that the approved might be made manifeſt. By this the faithful are tried,1 Cor. 11.19. and the perfidious detected; ſo that even here before the day of Judgment, there paſſeth a diſcrimination between the juſt and unjuſt, and the chaff is ſeparated from the good grain.

Theſe are they who of their own heads without any warrant from the Divine appointment,The character of heretics. ſet themſelves over the giddy conventiclers; who without the requiſite of Ordination, conſtitute themſelves governours; and aſſume to themſelves the character of Biſhops, without having that office & authority conferred upon them. Whom the holy Ghoſt in the book of Pſalms points at, when he mentions thoſe who ſit in the ſeat of the ſcornfull:Pſ. 1.1. they are the very peſt and bane of faith, decieving with their ſerpentine gloſings, ſkilfull in adulterating the truth, ſpitting up deadly poyſon from their peſtilential tongues. Whoſe very words ſpred like a canker, 2 Tim. 2.17. whoſe diſcourſes diſtill poyſon into the breaſt and heart. 'Tis againſt theſe the Lord lifts up his voice, it is from theſe he reſtrains and calls back his wandring flock, ſaying: Hearken not unto the words of the prophets, that propheſy unto you; Jerem. 23.16, 17. they make you vain: they ſpeake a viſion of their own heart, and not out of the mouth of the Lord. They ſay ſtill unto them that deſpiſe me, The Lord hath ſaid, Ye ſhall have peace, and they ſay unto every one that walketh after the imagination of his own heart, ver. 22. No evil ſhall come upon you. If they had continued in my way, and hearkned to my words, and had from them inſtructed my people; I would have turned them from their evil thoughts. Theſe ſame perſons the Lord deſigns and marks out again,Jer. 2.13. ſaying: They have forſaken me the fountain of living waters, and hewn them out ciſterns, broken ciſterns that can hold no water. Altho there is but one baptiſm, they preſume they may baptize. Having left the fountain of life, they promiſe baptiſmal grace, whereby they who are immerſt are not cleanſed but defiled; their ſins not put away but rather multiplyed: that new birth begets not ſons to God but to the Devil.The promiſe of our Savior that he will be in the midſt of two or three who are gathered together in his name, belongs not to the ſeparate from the congregation. Mat. 18.20. Being born of a ly, they are not capable of the promiſes of truth: begot in perfidiouſneſs, they loſe the grace of faith. They cannot recieve the reward of peace, who by their mad diſcord have broke the Lords peace.

Nor let any decieve themſelves with a falſe expoſition of what the Lord hath ſaid: Where two or three are gathered together in my name, there am I in the midſt of them. Theſe corrupters of the Goſpel, and falſe interpreters of it, produce the laſt clauſe, and paſs over the antecedent parts of the diſcourſe; remembring one piece of it, and craftily forgeting the other. As they themſelves are divided from the Church; ſo likewiſe they divide aſunder an entire period of the Scripture. For when our Lord adviſed his diſciples to unanimity and peace, he thus addreſt to them:Ib. v. 19, 20. I ſay unto you, that if two ſhall agree upon earth, as touching any thing they ſhall aſk; it ſhall be don for them of my Father, which is in heaven: for where two or three are gathered together in my name, there am I in the midſt of them; ſhewing thereby that the ſucceſs and force of prayer was not to be imputed to the number of ſupplicants, but unanimity of them. If two of you, ſaith he, ſhall agree upon earth, he placed unanimity in the front, and began with the agreement of peace, that he might inſtruct us to agree faithfully and firmly together. But how can he agree with any one, who agrees not with the body of the Church, and the brotherhood in general? How can two or three be gathered together in Chriſts name, who apparently are ſeparated from Chriſt and his Goſpel? For we did not go out from them, but they departed from us. And whereas hereſies and ſchiſms had their birth and original from mens making of diſtinct conventicles for themſelvs, tis they who are deſertors of the head from whence truth takes it's original. But the Lord ſpeaks there concerning the Church, and ſpeaks to them who are of it and in it; that if they ſhall according to his command and counſel, unanimouſly joyn in prayer, tho they be but two or three gather'd together, yet they ſhall obtain from the Divine Majeſty a grant of what they aſk.Mat. 18.20. Where two or three are gatherd together in my name, there am I, ſaith he, in the midſt of them: i. e. of ſuch who are ſimple and peaceable, who fear God and keep his commands. In the midſt of theſe, tho but two or three,Dan. 3.25. he promiſed he would be. After this ſort he was with the three Children in the fiery furnace; and becauſe they kept their ſimplicity towards him, and continued in unanimity with one another; he therefore refreſht them, amidſt the flames, as it were with a cooling breath of air, or the falling of dew:Act. 5.19. He was with the two Apoſtles, ſhut up in priſon; foraſmuch as they were ſimple, foraſmuch as they were unanimous. He opened the priſon gates, and brought them into the court of the temple, that they might declare that word, they had before faithfully preached, to the multitude.Mat. 18.20. When therefore he commands and ſaies, that whereſoever two or three are gatherd together in my name, I am in the midſt of them; he who founded and inſtituted the Church, doth not divide men from it: but upbraiding the diſcord of the unfaithful, and recommending with his own mouth peace to the faithful, he thence declares, he will rather afford his preſence to two or three who are met together with one heart and one mind in prayer, then to very many diſſenters; and that more may be obtain'd by the prayer of a few who agree in what they aſk, then by the ſupplication of many, whoſe very petitions as well as themſelves are at variance againſt each other. Upon which account, when he gave a rule of prayer to his diſciples, he added:Mark 11.25. And when ye ſtand praying, forgive, if you have ought againſt any: that your Father alſo which is in heaven, may forgive you your treſpaſſes. Nay he calls back the perſon who deſigns him a ſacrifice, from the very altar,Mat. 5.23. if he comes thither having a difference with his brother, and bids him firſt to be reconciled to his brother, and then to come again in peace, and offer his gift; for upon this ground God had not reſpect to the offering of Cain.Gen. 4.5. For God could not be reconciled to him, who thro envy, hated his brother.

Martyrdom it ſelf cannot attone for the ſin of Schiſme.What peace therefore can they expect who are at enmity with their brethren? What oblations can they offer who ſtrive with the Prieſt? Can they think Chriſt will vouchſafe to be in the midſt of them when they are gathered together, whoſe meeting is without the Church? Such if ſlain for the confeſſing of Chriſt, would not waſh away their ſin even with their blood. The heinous and inexpiable crime of diſcord is not to be purg'd away, no not with death. He cannot be a Martyr, who is not in the Church: nor can he ever come to the kingdom of Chriſt triumphant, who here deſerts it being militant. Our Lord left us peace for a legacy, commanded unanimity unto us, and gave in charge that we ſhould keep the unity of the ſpirit in the bond of peace. He cannot be a martyr, who is deſtitute of brotherly love. Saint Paul both teacheth and conteſts this, ſaying: Altho I have all faith, 1 Cor. 13.2, 3, 4, 5, 7, 8. ſo that I could remove mountains, and have not charity, I am nothing. And tho I beſtow all my goods to feed the poor, and tho I give my body to be burned, and have not charity, it profiteth nothing. Charity ſuffers long, and is kind: charity envieth not: charity vaunts not it ſelf, is not puffed up, doth not behave it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no evil: beareth all things, believeth all things, hopeth all things, endureth all things: charity never faileth. This ſhall continue in that kingdom we look for, this ſhall remain to all eternity in the brotherhood and never to be divided union of glorified ſaints. Diſcord cannot enter heaven nor recieve rewards from Chriſt, who has declar'd to his diſciples: This is my commandment, John 15.12. that ye love one another, even as I have loved you. He can have no relation to him who violates his love by perfidious diſſention. Whoever hath not charity, hath not God. It's the bleſſed Apoſtle John's aſſertion: for he ſaith:1 John 4.16. God is love, and he that dwelleth in love, dwelleth in God, and God in him. They cannot dwell with God who thro diſſention will not abide in his Church. Tho they fry in flames, tho caſt into the fire or to wild beaſts, they lay down their lives, therein they recieve not the crown of faith, but the reward of diſobedience; not the glorious exit of religious fortitude, but the final deſtruction of deſpair. Such a one may be killed, but cannot be crown'd.

They are only Chriſtians in name, who do not maintain brotherly love. Mark 12.6. The ſchiſmatic aſſumes the Chriſtian name no otherwiſe then the Devil do's, when he counterfiets Chriſt; according as he forewarn'd us, ſaying: Many ſhall come in my name, ſaying: I am Chriſt, and ſhall decieve many. Now as Satan is not Chriſt, tho he falſly takes his name; ſo neither is he to be lookt upon as a Chriſtian, who perſeveres not in the truth of his Goſpel, and faith thereof. It is indeed a ſublime and wonderful privilege to propheſy, caſt out Devils, and to perform on earth works of power. And yet whoſoever he be who hath theſe gifts, doth not thereby attain to the Kingdom of heaven, unleſs he tread in the ſtrait and even path of duty. The Lord hath pronounced ſuch a one's doom in theſe words:Mat. 7.22, 23. Many will ſay unto me in that day, Lord, Lord, have we not propheſied in thy name? and in thy name caſt out Devils? and in thy name don many wonderful works? And then will I profeſs unto them: I never knew you, depart from me ye workers of iniquity. 'Tis righteouſneſs alone that can recommend us to God when he comes to judgment. We muſt obey his commands and counſels, that the good works which we have don may be rewarded. Our Lord in the Goſpel, when he would guide the progreſs of our faith and hope in the ſhorteſt track, tells us: The Lord thy God is one. And,Mat. 22.37, 38, 39, 40. Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, and with all thy ſtrength. This is the firſt and great commandment, and the ſecond is like unto it: Thou ſhalt love thy neighbour as thy ſelf. On theſe two commandments hang all the Law and the Prophets. In his inſtruction he joyns together love and unity; and in two precepts compriſed the Law and the Prophets. But how doth he retain unity, or preſerve love, or ſo much as think on't, who furiouſly mad with the poyſon of diſcord, mangles the Church, deſtroyeth the faith, diſturbs the peace, diſſipates charity and profanes all holy myſteries.

This miſchief, my beloved Brethren,The Apoſtles have long before foretold, the riſe of Schiſmes in the Church. began long ſince, but now the deſtruction occaſion'd thereby, is apparently encreaſed; and the poyſonous bane of heretical perverſneſs and ſeparation hath ſhot up and ſhews it ſelf. For the holy Spirit foretelling & admoniſhing us by the Apoſtle, declares that in the declination of the world it was neceſſary ſo it ſhould be.2 Tim. 3.1, 2, 3, 4, 5, 6, 7, 8. In the laſt days, ſaith he, perilous times ſhall come. For men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, diſobedient to parents, unthankful, unholy, without natural affection, truce-breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good, traitors, heady, highminded, lovers of pleſures more then lovers of God, having a form of Godlineſs, but denying the power thereof. Of this ſort are they which creep into houſes, and lead captive ſilly women, laden with ſins, led away with divers luſts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withſtood Moſes; ſo do theſe alſo reſiſt the truth. But they ſhall proceed no further; for their folly ſhall be made manifeſt unto all men, as theirs alſo was. What hath been foretold, hath been exactly fulfill'd, and the world now drawing to an end, the times and men are a proof thereof. The adverſary now raging more and more, in like proportions error decieves, ſtupidity thruſts forward, envy enflames, avarice blinds, impiety depraves, pride puffs up, diſcord provokes, anger tranſports. Yet notwithſtanding all this, the abounding of iniquity ought not to ſhake and diſturb us, but rather the truth of the prediction ought to confirm and ſtrengthen our faith. Therefore ſhould the brethren rather take heed of ſuch, for that all things were foretold of them: our Lord himſelf teaching us and ſaying: But take ye heed: Mark 13.23. behold, I have foretold you all things. Avoid I beſeech you ſuch men, and walk not with them, and keep your ears ſhut, and your ſelves far from their infectious communication, which carrieth death along with it, as it is writen; Set an hedge of thorns about thine ears, Eccleſ. 28.28. according to the Vulg. Lat. 1 Cor. 15.33. Mat. 15.14. and hearken not to an evil tongue. And again: Evil communication corrupts good manners. The Lord inſtructs and counſels us to withdraw from this ſort of perſons: They are blind leaders of the blind. And if the blind lead the blind, both ſhall fall into the ditch. Whoever he is that lives in ſeparation from the Church, he is to be deteſted and ſhunn'd. He who is ſuch, Tit. 3.11. is perverted and ſinneth, being condemn'd of himſelf. Can he concieve himſelf to be on Chriſt's ſide, who acts againſt his Prieſts, who departs from the communion of his Clergy and people? Such a one bears arms againſt the Church, againſt God's ordinance, is an enemy to the altar, a rebel againſt the ſacrifice of Chriſt, inſtead of being faithful is a traitor, inſtead of religious ſacrilegious, an undutiful ſon, an ungodly ſervant, an hoſtile brother; contemning the Biſhops and renouncing God's prieſts, he preſumtuouſly ſets up altar againſt altar, makes new and unlawful praiers, profanes by falſe ſacrifices the true offering of our Lord; not deigning to conſider, that they who reſiſt the ordinance of God, Rom. 13.2. recieve to themſelves damnation.

Gods vengeance purſues the invaders of the prieſt-hood.Thus Corah, Dathan, and Abiram, who challeng'd to themſelves the power of ſacrificing in oppoſition to Moſes, and Aaron the prieſt, were immediately puniſht for their attemt.Numb. 16.32. The earth opened her mouth, and ſwallowed them up. Nor did the Anger of God thus ſtirr'd up puniſh only the authors of this rebellion, but two hundred and fifty others, complices in their ſeditious enterpriſe: who joyning themſelves to them in their inſolence,Ibid. 35. were with a ſpeedy revenge conſumed by fire from the Lord. From whence we learn and are taught, that whatever wicked men do in oppoſition to Gods ordinance, is don againſt him.2 Chron. 26.16. &c. So King Uzziah, taking a cenſer in his hand to burn incenſe contrary to the law of God, violently invading the prieſthood, and refuſing to obey and retire when Azariah the prieſt oppos'd his deſign, was by divine vengeance put to ſhame, being markt in the forehead with the ſtein of Leproſy. The offended Lord ſet the mark of his anger on that conſpicuous part of his body, where they are ſign'd who are reciev'd into his favor. So likewiſe the ſons of Aaron for offering up ſtrange fire to the Lord, which he commanded not,Lev. 10.1. were forthwith conſumed before the Lord in his diſpleſure; and yet theſe are imitated and followed by all ſuch, who ſlighting what was delivered by God, ſeek after and are in love with doctrines of human invention: for which crime our Lord in his Goſpel ſharply rebukes and reprooves them:Mat. 15.3, and 6. Ye tranſgreſs and make the commandment of God of none effect, by your tradition.

This is a more flagitious wickedneſs then that which the Lapſed commit,The Schiſmatic is more criminal then the lapſt perſon, whoſe guilt even Martyrdom cannot expiat. who being reciev'd to Penance, by acts of mortification recommend themſelves to the mercy of God. In this caſe the Church is ſought to, in the other ſhe is oppos'd: in this there might be ſome pretence of neceſſity, in that the crime is purely voluntary: here the lapſed perſon prejudiceth himſelf alone; there who ſo proſelytes others to ſchiſm or hereſy, decieves as many as he draws in: here is the loſs of one ſoul, there the danger of many. This is plain, the lapſed underſtands he hath offended, and mourns and bewails his condition; but the ſectary is puft up in his ſin, and pleaſeth himſelf in his tranſgreſſion; he parts the mother and her children, whom he draws off from her; he enticeth the ſheep to follow his voice and not the ſhepheards; and, in ſhort, diſorders Gods ſacraments. And whereas the Lapſed perſon ſin'd but once, the perſevering ſchiſmatic goes on in daily ſinning. To conclude, the lapſed recovering his ſtation, may be honour'd now with the crown of Martyrdom, and may hereafter were a Heavenly one; while the ſchiſmatic ſlain out of the Church, can never recieve thoſe rewards which are peculiarly hers.

It is not to be wonder'd at, if Confeſſors fall into Schiſm.And here, my beloved Brethren, let it be no wonder to any of you that Confeſſors fall into ſchiſm; and that ſome of that rank may be guilty of crimes ſo heinous as not to be mention'd. For it is not the confeſſing of Chriſts name which privileges a man from the Devils ſnares, or which defends and perpetually ſafeguards one while in this world: for if it were ſo, we ſhould never meet with deceit, uncleaneſs, and adultery in Confeſſors, and yet theſe are crimes which to our grief and ſadneſs we ſee in ſome. Whoſoever that Confeſſor be, he is not greater, nor better, nor dearer to God then Solomon, who yet held that grace he once obtain'd of the Lord, ſo long only as he walkt in his ways: But after he forſook his way, he loſt his favor alſo, as it is writen: The Lord rais'd up an adverſary againſt him. 1 Kings 11.14. Revel. 3.11. And therefore it is ſaid: Hold faſt that which thou haſt, that no man take thy crown. Which threat had not bin menaced, were it not that upon departing from righteouſneſs, the crown likewiſe was to be tranſlated. Confeſſion is the firſt ſetting out towards glory, but carries not the prize: perfects not praiſe, tho it initiate to honor: as it is writen:Mat. 10.22. He who endureth to the end, he ſhall be ſaved. Whatſoever is before the end, may be a ſtep to aſcend by to the height of ſalvation, but it is not that laſt round which ſeats us in the utmoſt ſummity thereof. By being a Confeſſor, one becomes afterwards in greater danger, becauſe it gives greater provocation to the enemy. Is any one a Confeſſor, for this very reaſon he ought to keep cloſe to the Goſpel of our Lord, having by the Goſpel obtain'd glory from him. For he has ſaid: To whom much is given, Luke 12.48. of him much ſhall be required; and the higher a perſon ſtands rais'd in dignity, the more ſervice ſhall be demanded of him. Let no man perish by the example of a Confeſſor, nor any one learn injuſtice, pride, faithleſneſs from a Confeſſors ill morals. Is any one a Confeſſor, let him be humble and quiet, let him in his converſation be orderly and modeſt; and as he is call'd the Confeſſor of Chriſt, let him imitate that Chriſt whom he has confeſt. For when he ſaith: Every one that exalteth himſelf, Luke 18.14. ſhall be abaſed, and he that humbleth himſelf, ſhall be exalted, and was himſelf exalted by his father, becauſe being the word, the power, the wiſdom of God the Father, he humbled himſelf here upon earth; how can it be that he ſhould love a proud advancing of our ſelves, who both himſelf requir'd humility in his law, and reciev'd from his father a name above all names as a recompence of his humility? A Confeſſor he is of Chriſts; but upon this condition, that he doth not afterward blaſpheme Chriſts Majeſty and Glory. The tongue which hath once confeſs'd Chriſt, ought not to rail, or be turbulent; ſhould not be heard making a noiſe in reproches and wrangling; nor having ſet forth the divine praiſes, ſpit out ſerpentine venom againſt the Brethren and Prieſts of God. But if the Confeſſor ſhall grow criminal and deteſtable afterwards, if he ſhall overthrow his good confeſſion by an ill converſation, if with ſome filthy action he ſhall bring a foul blot upon his life, if laſtly forſaking that Church in which he became a Confeſſor, and cutting aſunder the band of Unity, he ſhall exchange his firſt faith for infidelity at the laſt, he is not to flatter himſelf as if his confeſſion made him one of the Elect, and to be rewarded with Glory; when hereby he deſerves the ſeverer puniſhment. Our Lord choſe Judas to be an Apoſtle, and yet this Judas betray'd afterwards his Lord.

But albeit the traitor Judas fell off from the fellowſhip of the Apoſtles,The falling away of ſome, do's not leſſen the glory of thoſe Confeſſors, who retain their dignity. yet was not this an empeachment of their fidelity and duty; and ſo here in the preſent affair, it doth not leſſen the dignity of Confeſſors, becauſe the faith of ſome hath faild. The bleſſed Apoſtle ſpeaks to this purpoſe: For what if ſome have not believ'd. Rom. 3.3, 4. (or fallen away) ſhall their unbelief make the faith of God without effect? let God be true, and every man a lyar. The better and greater part of Confeſſors ſtands firm in the faith and in the truth of the Lords law and diſcipline. Nor do they depart from the Churches peace, who keep in mind that it was in the Church where thro the mercy of God they obtain'd grace: And in this reſpect their faith is more to be commended, that they withdrew from a fellowſhip with them in ſchiſm, with whom they had bin join'd in an unconquerable confeſſion: who withdrew from the contagion of guilt, being irradiated with the true Goſpel light, shin'd upon by the pure and bright beams of the Lord; as much to be renown'd for keeping Chriſts peace, as they were for their conqueſt in their conflict with the Devil.

The converſation of ſchiſmatics is to be avoided.I wish, my beloved Brethren, and withal give my counſel and advice, that if it be poſſible, not one of the Brethren may perish, and our joyful mother the Church may recieve into her boſom the whole body of agreeing people. But if notwithſtanding her wholeſome counſel, she cannot recall back ſome of the chief ringleaders of ſchiſm and authors of diſſention, obſtinately reſolv'd to perſiſt in their blind madneſs, into the way of ſalvation; yet let the reſt of you who have been caught by ſimplicity, or led by miſtake, or beguil'd by the cunning craft and cozenage of others, diſentangle your ſelves from the deceitful ſnares, retrieve your wandring feet out of the by-paths of error, and take the ſtraight way which leads to heaven. It is the Apoſtles adjuration:2 Theſ. 3.6. Now we command you, Brethren, in the name of our Lord Jeſus Chriſt, that ye withdraw your ſelves from every brother that walketh diſorderly, and not after the tradition which he reciev'd of us. And again he ſpeaks to this ſenſe:Eph. 5.6, 7. Let no man decieve you with vain words. For becauſe of theſe things cometh the wrath of God upon the children of diſobedience. Therefore be not partakers with them. We muſt therefore depart from ſuch offenders as theſe, nay rather we ought to fly from them, for fear leaſt if one join himſelf to ſuch diſorderly walkers, and goes with them in their ways of ſin, wandring from the track where the true road lay, he may at laſt be involv'd in an equal ſhare of guilt with them. There is one God and one Chriſt, his Church one, his faith one, and his people by concord are firmly cemented together into one body. Unity is not to be divided, nor can the ſame body by the diſſolution of its contexture be diſſever'd from its ſelf, or ſubſiſt, having its bowels torn out piece-meal. Whatever infant is cut off from the womb, cannot live and breath apart, but looſeth its ſafety and life. It is the holy Spirits admonition:Pſal. 34.12, 13, 14. What man is he that deſireth life, & loveth many days that he may ſee good? Keep thy tongue from evil, and thy lips that they ſpeak no guile. Depart from evil, and do good; ſeek peace and purſue it. He who is a ſon of peace, ought to ſeek and follow after it, and he who is acquainted with, and hath any affection for the bond of charity, ought to refrain his tongue from evil diſſention. To the reſt of the divine precepts of wholeſome inſtruction which our Lord being about to ſuffer diſpenſed,Jo. 14.27. he added this: Peace I leave with you, my peace I give unto you. This legacy of peace he left us, and hath promiſed us all the gifts, all the rewards he hath to beſtow, on condition we preſerve it. If we are coheirs with Chriſt, let us abide with Chriſt in peace: If ſons of God, we ſhould be peacemakers. Bleſſed are the peacemakers, Mat. 5.9. ſaith he, for they ſhall be call'd the children of God. Gods children ought to be peaceful, of a mild ſpirit, innocent in their diſcourſe, in affection united, inviolably faſtned to each other by the links of unanimity. This accord was in the Apoſtles time. So the new nation of believers kept the commandments of the Lord, and held faſt their mutual charity; for a teſtimony of which this Scripture may be alleg'd:Acts 4.32. And the multitude of them that believed were of one heart and of one ſoul. And again: Theſe all (i. e.Act. 1.14. the Apoſtles) continued with one accord in prayer and ſupplication with the women, and Mary the mother of Jeſus, and with his brethren. And therefore they could pray effectually, and be confidently aſſured of obtaining what they askt of Gods mercy.

But unanimity is decreas'd to that low degree among us,The ſtate of the Church declining in its primitive zeal and purity. that the bounty of charitable giving is contracted. They ſold houſes and lands then, and being mindful only of laying up treſures in heaven for themſelves, they layd down the ſeveral prices for which their goods were ſold at the Apoſtles feet, to be diſtributed by them among the poor according as their neceſſities required. But alas, now adays we give not the tithe of our eſtate, and when the Lord calls to ſell, we are upon the buying and encreaſing hand. So much hath the vigour of Faith witherd and decay'd; ſo much hath the healthy conſtitution of Believers languish'd. And therefore the Lord with relation to our times ſaith in the Goſpel:Luke 18.8. When the Son of man cometh, ſhall he find faith upon the earth? We ſee that accomplish'd which he foretold. In the fear of God, in the Law of righteouſneſs, in all our actions, we are moſt unfaithful. No man bears in mind the terrors of the Lord, his wrath and future judgement; the vengeance he will take on unbelievers, and the eternal torments to which they are conſign'd. Which are ſuch as would terrify our conſciences if we did believe them, but therefore we diſregard becauſe of incredulity: If we did believe them, we should avoid, and avoiding should eſcape them. Let us rouſe up our ſelves, my deareſt Brethren, as much as it is poſſible, and throwing off our old ſloth and ſleepineſs, let us be watchful to obſerve and perform the Lord's precepts. Let us be ſuch as he hath commanded us to be, ſaying: Let your loins be girded about, Luk. 12.35, 36, and 37. and your lights burning; and you your ſelves like men who wait for the Lord, when he will return from the wedding; that when he cometh and knocketh, they may open to him immediatly. Bleſſed are thoſe ſervants, whom when the Lord comes he ſhall find watching. We ought to be ready, leaſt the day of our departure find us unprepar'd and engag'd. Let our light ſo ſhine in our good works, that it may lead us out of the dark night of this world, to the light and brightneſs of eternal day. Let us carefully and vigilantly expect the ſudden coming of our Lord, that when he ſhall knock, our faith may be found waking to recieve the reward of her watchfulneſs. If theſe duties are obſerv'd, if theſe admonitions and precepts are obey'd; we ſhall not be taken ſleeping by the deceits of the Devil, but as vigilant ſervants of Chriſt in his Kingdom, ſhall reign with him.

WHereas in the ſixth page of this Treatiſe there is omitted the mention of Primacy being given to S. Peter; and that there was to be one Chair, the which is his; as alſo that the Church was founded thereupon: words ſeeming to juſtify the pretentions of the See of Rome; all which appear every where in the late editions of this Author, and as ſuch are cited by others, and therefore may be ſuggeſted to have bin left out by ſiniſter practice, and to be a falſification of the Text: the Reader is therefore deſired to take notice, that the ſaid paſſages are not to be found in the ancient Manuſcript copies, nor in the old Editions, that of Spire, that without name, or time, or place of the impreſſion, nor that of Rembolt, thoſe of Eraſmus, that of Morellius, and onward to Manutius and Pamelius; whereby it manifeſtly appears that the aforeſaid inſertions are a forgery, ſuitable to diverſe others, which the patrons of the Roman omnipotence have attemted to impoſe upon the world; and that the omiſſion is ſo far from being a falſification, that tis the doing juſtice to the genuine reading: which thing Rigaltius in his commentary ingeniouſly acknowledges, tho he had not courage to reſtore the Text.

Indeed it had bin a great ſhortneſs of underſtanding in S. Cyprian, if in the ſame breath wherein he declar'd that all Biſhops of the whole Chriſtian Church, preſide therein with parity of power and honour; he ſhould in contradiction thereto declare, that the whole Church was ſubjected to, and founded upon the primacy of the one Chair of S. Peter. And moreover the ſaid Father, who in his practice was known to have reſiſted Pope Stephen, and to have ſtood his excommunication: and oppos'd Pope Cornelius, tho his friend, in the buſineſs of an appeal to Rome; would have bin utterly inexcuſable and ſelf-condemn'd, if in his writings he had taught, that there was a Supremacy overall Churches and Perſons, in the Roman Church.

Would to God thoſe men who make large boaſts of Antiquity and Fathers on the one part, and thoſe on the other ſide who cry out for a Reformation according to the primitive platform; would diligently read the holy Fathers and Writers of the firſt ages of the Church, particularly S. Cyprian; which if they did, it would be impoſſible for them to continue their opinions, and be either Papiſts or Separatiſts.