The project of peace, or, Unity of faith and government, the only expedient to procure peace, both foreign and domestique and to preserve these nations from the danger of popery and arbitrary tyranny by the author of the countermine. Nalson, John, 1638?-1686. 1678 Approx. 535 KB of XML-encoded text transcribed from 177 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A52316 Wing N113 ESTC R3879 12246343 ocm 12246343 56949

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Early English books online. (EEBO-TCP ; phase 2, no. A52316) Transcribed from: (Early English Books Online ; image set 56949) Images scanned from microfilm: (Early English books, 1641-1700 ; 872:7) The project of peace, or, Unity of faith and government, the only expedient to procure peace, both foreign and domestique and to preserve these nations from the danger of popery and arbitrary tyranny by the author of the countermine. Nalson, John, 1638?-1686. [22], 294 [i.e. 324], [5] p. Printed for Jonathan Edwin ..., London : 1678. Reproduction of original in Union Theological Seminary, New York. Attributed to John Nalson. cf. BM. Table of contents: p. [15] Errata: p. 294.

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Imprimatur

Hic Liber cui Titulus (The Project of Peace, &c.)

June 12. 1678. Guill. Sill, R. P. D. Henr. Epiſc. Lond. à Sac. Dom.

THE Project of Peace, OR, UNITY of FAITH AND GOVERNMENT, The only Expedient to Procure PEACE, BOTH Foreign and Domeſtique: AND To PRESERVE theſe NATIONS From the DANGER OF Popery, and Arbitrary Tyranny.

By the Author of the Countermine.

Is there no Balm in Gilead? No Phyſician there?

Si penés ſingulos Jus & Arbitrium erit Judicandi, nihil certi conſtitui poterit: quin potius vacillabit tota Religio. Cal. Inſt.

London: Printed for Jonathan Edwin, at the Sign of the Three Roſes in Ludgate-ſtreet. 1678.

TO THE DISSENTERS FROM THE Church of ENGLAND, OF WHAT NAMES or DISTINCTIONS SOEVER.

AS it is very Poſſible, that nothing will be leſs Welcome to you than theſe Papers, ſo contrary both to your Inclinations, and what you believe your Intereſt: So, it may be, nothing is leſs cuſtomary than Dedications of this Nature. But ſince I neither propoſe to my ſelf the Hopes of any Patrons Beneficence, nor can ſubmit to ſuch unmanly Complyances, as are uſually the Effects of ſuch Hopes and Expectations; I have rather choſen to Addreſs my ſelf to you; where even the Hope of a Charitable Reception is ſcarcely to be hoped for, as the Reward of my Charity: And where the Flattery of Swelling Hyperboles would prove as falſe, and unſucceſsful to me, as to Millions, who have made large promiſes to themſelves of Recompences and Gratifications, for that Gentiler way of Begging: And of all the World, it would be moſt Pernicious to You, who have been too long accuſtomed to your own, and the dangerous Flatteries of your Party.

There is nothing that is at all times more Welcome to the World, than Peace. Pacem te poſcimus Omnes. But moſt Men would be Conquerors, and oblige the World by giving it upon their own Terms: And there are but few who will be content to receive it as Chriſtians, upon God's Terms and Conditions. Here I have endeavoured to Manifeſt the true Foundations of a ſolid and a laſting Peace: Which are Faith, Ʋnity, Government, and Obedience to the Laws of God and Men. A Peace capable of rendring the Ʋniverſe Happy; and any particular Society of Men proſperous here, and Glorious hereafter in the Peaceful Regions of Joy and Immortality.

I am not ignorant of your Plea of Zeal and Sufferings. But muſt the Church of England be allowed nothing for hers? Has not She, by your means, been forced to drink the very dregs of your Animoſity; whileſt like the Children of Edom, in the day of her Calamity, You cryed, Down with her, Pſal. 137.8. Down with her even to the ground? Did you ever ſuffer ſuch Perſecution from Her, as She has ſuffered from you? Whoſe Zeal therefore or Afflictions muſt intitle them to the Character of the truer Church? Would you Eſtabliſh the Worſhip of God in Spirit and in Truth? So would She, only with this Difference, that what you would effect by the Rude Method of Force and Violence, the Power of the Sword; She labours to do by the Power of Perſwaſion, and the Spirit of Meekneſs; as her Treatment of you now She is in Power, ſo far from Retaliation, or Revenge, does abundantly teſtifie, to the Shame of your former Cruelty, and preſent Obſtinacy, and endeavours to compaſs and effect her Ruine. Is She therefore Criminal for endeavouring that Lawfully, which you would, and do, and as you perſwade the World, are bound in Conſcience to do, Per fas & Nefas, either Lawfully, or Unlawfully, it matters not? is not the ſame Obligation of Conſcience, and far greater and a truer Conſcience upon her? And if one muſt be ſatisfied, whoſe rather, Hers which is True and properly Conſcience, or yours, which is only your Private, and uncertain Opinion, clothed with that Venerable Name? Your Way of Eſtabliſhing this Worſhip has been notoriouſly guilty of Rebellion, Diſorders, Confuſion, and many Evil Works. The Civil State of Affairs has been ruin'd and overturn'd; Houſes have been made Deſolate, and left without Inhabitant; Churches have been robbed, defaced, abuſed, demoliſhed; Holy things ſet apart and dedicated to the Service of God, and ſo made Holy, have been prophaned. The Church of England is innocent of any ſuch Crimes: The infamous Brand of Rebellion, Sedition, Tumults, Sacriledg, or Rapine, were never burnt upon her hand: She indeavours to prevent this for the Preſent and the Future, by teaching all men their juſt Duty towards God and towards Man, and obliges them to the Performance of it: You call this Perſecution, and Hate her for it. This may be Zeal in you, but it is not according to the knowledg of God.

She impoſes ſome Methods and certain Directions, in their own Nature confeſſedly indifferent, only in order, and with no other Deſign than for Decency, avoiding Confuſion, and to bring all Chriſtians to maintain the Ʋnity of the Spirit in the Bond of Peace. You refuſe theſe Means, and therefore the Great End of Chriſtian Religion, and Religion it ſelf. You prefer your own Way and Means before Hers; and by Obſtructing Peace, pretend that her Impoſitions are inconducive to thoſe Excellent Ends; when as in Truth, it is not their want of Efficacious aptneſs, but your want of Will, and your traverſing them, by an obſtinate Diſobedience, that fruſtrates their deſired Effects.

You quarrel her Commands, and call them Traditions of Men, and Will-Worſhip; when in reality yours is ſo: And it is perfectly, becauſe you are not permitted to have your own Wills in the Worſhip of God, that makes you Accuſe Her of what you are moſt horribly guilty of your ſelves. She appoints nothing but what is agreeable to the Will and Word of God, and the Primitive Uſage of the Church: You term thoſe Determinations, Antichriſtian, Popiſh, Superſtitious; As if God Almighty, whoſe Word and Rules She follows, where he does not pleaſe your Humour, or ſuit your Intereſt, or Deſigns, were Popiſhly inclined; As if the Scriptures in declaring for Epiſcopacy, were Antichriſtian; As if the beſt and pureſt Ages of the Church, and the whole Succeſſion of Saints and Martyrs were Superſtitious; Becauſe many of them Biſhops, and all of them Worſhipping God, at leaſt as to the Main, according to Her Way and Method. Whereas, it is you that are Popiſh, while you endeavour to Obtrude upon us your own Infallibility; It is you who are Antichriſtian, who ruine the Foundation of all Chriſtianity, Faith, Government, a Catholique Church, Obedience, Charity, and Unity; It is you who are Superſtitious, (if 〈 in non-Latin alphabet 〉 , a needleſs Fear of any thing in Religion, be Superſtition,) whileſt you ſtart at an Innocent Rite, as if it were a Goblin; And for fear of a Ceremony, run from the Church, as if it were hanted with Evil Spirits: And though you ſtrain as if you were afraid of being Choak't at theſe Gnats, yet you can ſwallow the Camel of plain and barefac't Diſobedience; That goes ſmoothly over your Palate, being gilded over with the Title of Religion. You call Rebellion, Reformation; Schiſm, and Separation, Godlineſs; Diviſion from the Church, Communion, and Union with God. You put Darkneſs for Light, and Worſhip the blackeſt Crimes, and Vices, in the habit of Vertue, Piety, and true Religon.

Thus, whileſt you ſpie the Moat in your Mothers Eyes, and would pull that and them too out, to make her ſee clearly, you never conſider the Beam that is in your own: And whileſt you Vehemently accuſe others of Worſhipping God in vain, according to the Traditions of Men, you never regard how you make the Commandments of God of no Effect by your Traditions. Matt. 15.6. God ſays, Honour the King, and thou ſhalt not ſpeak Evil of the Ruler of thy People; Obey Magiſtrates, &c. Your Traditions ſay, Diſhonour him by Diſobedience; Inſinuate Jealouſies and evil Surmiſings concerning him and his Government. Your Actions are a thouſand Tongues, and every Tongue a Trumpet to Proclaim your thoughts. And however with your Lips you may pretend to honour the King, and with your Mouths to draw near to God, your Heart is, in reality, far from both: Your Will is your God, the Idol of your Heart, which you ſet up and Worſhip.

For what, I pray, is your way of Worſhip, but Tradition from the Heads of your Party? Is there ever a Word in Scripture for your long Extempore Prayers, full, not of Tolerabiles ineptiae, with which Calvin charges our Liturgy, but of Intollerable Tautologies, vain Repetitions, raſh Expreſſions, and indigeſted Matter? Chriſt is Poſitive againſt them; Uſe them not, ſays he, as the Heathens, who think to be heard for their 〈 in non-Latin alphabet 〉 , their much ſpeaking. The Wiſe King, who had Survey'd all the Vanities of the World, makes this not only a Vanity, Eccl. 5.1, 2. but a dangerous Raſhneſs, and a Sacrifice of Fools. And yet you uſe it, commend and applaud it, as the only way pleaſing and acceptable to God.

Is the Scripture clear, that there ought to be no Biſhops in the Church? Or that Lay-Elders, who underſtand neither Senſe, nor it may be Engliſh, and in ſome places, who cannot write their Name, ſhould yet be impowered to Define and Determine in Matters of Faith? Are you any where forbidden to wear a Surplice; or to uſe the Sign of the Croſs; or to bury Chriſtians in hope of Charity, and Reſurrection to Eternal Life? Or to pray in ſet and appointed Words, which is true praying by the Spirit, when we pray with underſtanding alſo, knowing what will be ſaid? If theſe be not Gods Commands or Prohibitions, they are Yours; and if they are not in Scripture, as I am ſure they are not, they are not only the Commandments and Traditions of Men; but of Men, who have no Power to Command, or Impoſe the moſt indifferent thing. And yet you perſwade all Men, every where, that they owe Obedience to theſe; forgetting that God is to be Obeyed rather than Men; and that he commands you to Obey thoſe that have the Rule over you.

If you will be Followers of God as Dear Children, you muſt, if it be poſſible, and as much as in you lies, be Followers of Peace with all Men; much more with your Superiors, both in Church and State: But this is very poſſible for you to do. And that it is not only Poſſible, but Honeſt, and Neceſſary, and your Duty, the Enſuing Papers will plainly inform you: To them therefore I refer you; they were deſigned for you; And if you will Eſteem me your Enemy, becauſe I tell you the Truth without Flattery, Intereſt, or Partiality, yet I had rather be ſo Eſteemed, than be ſo in Reality; by Skinning over your Feſtred Gangreen with words ſmooth as Oyl; Whereas in Truth it ought to be laid open, to prevent the further Eating of the Canker. And this is the only way that I know, to approve my ſelf to be,

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

THEY muſt certainly have little good Nature, and far leſs Chriſtian Charity, who are not moſt ſenſibly afflicted for the miſerable Diſtractions, the deplorable Differences, and unnatural Diviſions which are among thoſe who profeſs the glorious Religion of Chriſt Jeſus: That Heart muſt be more flinty than a Stoick's, which does not bleed it ſelf, and ſupply the Eyes with Tears, whilſt Chriſtians (who by the Command of their Great but Meek and Tender Lord, ought to be harmleſs as Doves, and innocent as Lambs) are tranſformed by prepoſterous Zeal, and pious Pretences, into Wolves and Tygres; and with a fierce and ſavage fury, mutually Worry and Devour one another: nay, even exceed the madneſs of thoſe Brutes, and deveſt themſelves of all Humanity, to put on this new Nature (as they term it) of Religion. For, Saevis inter ſe convenit Ʋrſis. The Greenland Bears are kind one to another. But to the ſhame of thoſe who call themſelves Chriſtians, (but are of the Synagogue of Satan that Aboriginal Murderer) men are not ſo modeſt as to be confined within the limits of making true the Horrid Adage, Homo homini Lupus, that one man is a Wolf to devour another, but they proceed to the utmoſt extremity of Malice and Madneſs, and become Homo homini Daemon, Devils to damn one another, not Anthropophagi, or Canibals, but Pſychophagi, feeding upon humane ſouls: turning that innocent Wiſdom of the Serpent, which our Lord commands to preſerve our ſelves, into the reſtleſs Malice of the Old Serpent, to deſtroy others, Souls, Bodies, and Eſtates; and to infuſe the Mortal Poiſon of Adders, which is under their Lips, into the Souls of Credulous Men, through their Ears and Eyes, with the pretext of Piety and true Religion. The Glorious Company of Saints and Martyrs now triumphant in Heaven, went thither through a Red Sea of Blood, but it was their own which was ſhed by the cruel hands of Heatheniſh Perſecutors, who did it ignorantly in Unbelief; and with joy it was, that they ſet their ſeal to the Teſtimony of Jeſus and his Truth in their deareſt blood, Emptying their Veins, that their Souls might be filled with a glorious Immortality. But now Chriſtians who all profeſs one Common Name and Faith, think they do not ſet to their ſeal to that Truth, unleſs they ſhed the blood of one another: and that moſt commonly for differences in Opinion, for Words, Names, Fancies, and Conjectures, at leaſt if we may believe there is no more in the bottom, which they conceal, than there is in what they pretend openly for the ground of the Quarrel. Oh Barbarous Chriſtianity! Oh Heatheniſh Impiety! In the importunate Croud of ſuch mournful thoughts and conſiderations, of former Experience of our late Shipwrack, and fear of future Events, which the Noiſy Tempeſt that ſeemed to threaten our Crazy and bruiſed Veſſel, ſuggeſted to my mind; my Soul was overwhelmed with Grief and fear, and ready to ſink into Diſpair, both at the remembrance of the paſt, and the terrible Conſequences of that Inevitable Ruin, which Truth it ſelf has pronounced againſt a houſe and a Kingdom divided within, and therefore againſt themſelves; and diſtracted by Inteſtin Diſcords.

THE prophetique Caution of the Apoſtle came preſently into my mind: Gal. 5.15 But if ye bite and devour one another, take heed that ye be not conſumed one of another. I ſaw, me thought, with Horror, the too plain truth of it in thoſe once Golden Candleſticks,Vid. Mr. Smiths Travels to the Seven Churches of Aſia. the Seven Churches of Aſia; who by their Diſcords were laid in aſhes; and are the habitations of Owls and Dragons, or far worſe Inhabitants, the ſordid Worſhippers of that Great Impoſter Mahomet. I could not ſtand upon the Brink of ſuch an amaſing Precipice without extreme Horror, nor ſee the Cauſe ſo Evident, without a dreadful apprehenſion of the Tragical Iſſue. Which made me break out into the Paſſionate Wiſh of the afflicted Jeremy: Oh that my Head were Waters, Jer. 9.1, 2. and mine Eyes a fountain of Tears, that I might weep day and night for the daughter of my People! Oh that I had in the Wilderneſs a lodging Place of a way-faring man, that I might leave my People, and go from them, for they are an Aſſembly of treacherous Men. For I found my ſelf like the Royal Prophet; Pſal. 55.4, 5, 6, 7, 8. My heart was ſore pained within me, fear and trembling came upon me; then ſaid I, Oh that I had wings like a Dove, for then would I flee away and be at reſt; I would wander far off, and remain in the Wilderneſs; I would make haſte to eſcape from the windy ſtorm and tempeſt. But what, ſaid I, will Tears avail; though I could raiſe them to a Deluge? can they attone the Sins, or drown the Miſeries of a Nation? Oh bleſſed Jeſus! thou great and compaſſionate Shepherd, look down from thy glorious Habitation upon this miſerable Flock, which with thy precious blood thou haſt redeemed: pour out thine Indignation upon the Heathen, who either have not known thy Name, or Hate it. When ſhall that happy Ʋnity and perfect Charity bleſs thy Church, in being one Flock under thee, that great and only Shepherd? when ſhall the breaches of Zion be made up? when ſhall Jeruſalem, by being at Ʋnity in it ſelf, become the Glory of the whole Earth, the City of the great King? I begun then to meditate upon the Goodneſs of that wiſe Phyſician who giveth Medicine to heal their Sickneſs, and maketh men to be of one mind in a Houſe: But alas! when I came to put our Sins (and eſpecially our Ingratitudes for Mercies that were Miracles) into the Ballance againſt Gods Mercy, I found but too true what the ſame afflicted Prophet ſayes of himſelf, in a Caſe not much different from ours; Jer. 8.18. When I would comfort my ſelf againſt ſorrow, my heart was faint within me; we looked for Peace but no good came; for a time of Health, but behold trouble. Long have we hoped to ſee good Dayes, and expected better Times; but the harveſt is paſt, the Summer is ended, and we are not deliver'd. Nay rather, our Symptoms appear more dangerous, and our wound almoſt incurable. With which conſideration, I burſt out into the ſenſible Expreſſion of the holy diſconſolate, in the following Verſe: For the hurt of the Daughter of my People am I hurt; I am black; aſtoniſhment hath taken hold on me! I had no ſooner uttered thoſe Words, but my Eye was Encountred with the ſucceeding Expreſſion; Is there no Balm in Gilead? Is there no Phyſician there? why then is not the health of the daughter of my People recovered? Yes certainly (ſaid I) there is Balm in Gilead, but where is the Phyſician that ſhall apply it? The wound is deep, and Feſter'd; and will not indure the leaſt, the gentleſt hand to touch it. They who are ſick even to the Extreameſt Agonies and Convulſions, believe themſelves in the moſt perfect ſtate of Health; they reject, contemn, and deſpiſe the Phyſician, and his applications; and though they are in the moſt dangerous Delirium, they are ſo ſtrongly poſſeſſed of this belief, that they think the Phyſitian mad and brainſick; and are ſo far from receiving his advice and skill, that they cry out, He wants it himſelf, and they pretend to give it.

I knew that many there were who had attempted the charitable deſign in vain; I knew their Talents far exceed my Mite; I can give but all, they can give no more, and that I will give. I know my Lord will expect an account, a ſtrict one from me; Matt. 25.27. and to receive his own with Ʋſury; why ſhould I then hide my Lords money in the Earth? There may be as much Charity in a Mite as in a Million; all will help the treaſury towards the rebuilding of the Temple: and God who knows all things, knows, I think it too ſmall to boaſt of, or to give to be ſeen of men. They who have received more, may be more Liberal; and I hope they will. Thus did I ſtruggle with my troubled thoughts; but at the laſt I conſidered that of the Incomparably wiſeſt of Men: Eccl. 9.11. I returned (ſays he) and ſaw under the Sun, that the Race is not to the ſwift, nor the Battle to the ſtrong; and my hopes received a ſtrange aſſiſtance, and my Courage a reinforcement by the Parable of the poor Man, Verſ. 14.15. who delivered the City from the iminent danger with which it was ſurrounded; Nor did the reflection of ſo great a Judge, upon the poor Mans going unrewarded for his ſervice, diſcourage me. For ſince I dare neither pretend to his Character, nor ſucceſs; I am ſecured againſt the diſcontents and danger of Oblivion. The Glory of good actions, if they ſucceed, is Reward enough for innocent Minds; and if they fail, the ſatisfaction of having attempted them, is beyond all other Recompences; and I may truly ſay, my greateſt fear is, leſt I ſhould not be able to accompliſh the Good Deſign, which I do ſo paſſionately deſire to do: My Intention is my Satisfaction, and if it will procure my Pardon from ſome, it is beyond my Expectation: and however, I am aſſured, that whatſoever reception or Effect my Intentions may find amongſt Men, yet that even this inconſiderable Cup of cold Water,Matt. 10. ult. ſhall not fail of a proportionate reward, from him who recompenſes ſincere Intentions and poor Indeavours (for all our beſt Actions are no better) done in Faith and Charity, with tranſcendant degrees of real Glory.

IN the Name therefore of God Omnipotent, I will Enter upon this Rugged way, which is therefore Uneven, becauſe few there are that tread it: and in my Travels through theſe Regions of good and bad Report, I will endeavour to Follow the bright Star of Truth; and to avoid the dangerous Rocks of Partiality and Paſſion: I will not Court the Kindneſs even of that Party which I own, by unmanly, and much leſs Unchriſtian Flattery, nor treat thoſe who are Enemies to themſelves and truth, with heat and Animoſity, as if they were my own. And if at any time I may appear tranſported, too ſharp or Rugged, I deſire it may be remembred, that the Samaritan was no leſs Compaſſionate or Charitable, for the ſharpneſs of his Wine, than for the ſmoothneſs of his Oyl; the one was as neceſſary to cleanſe the Wounds, as the other to heal them; and both previous to his binding them up. All the Requeſt I have to thoſe who at preſent differ from me in Opinion is, That if I ſpeak truth, I may be Credited, and they perſwaded to Embrace the ſame Deſign which all good Chriſtians are bound to promote as well as I, if they expect Salvation; viz. Peace on Earth, and good will towards Men, as well as Glory to God on high. And if I be miſtaken, ſince I do not Err of Malicious Wickedneſs, that they will pity me, and inform me better. No perſon ſhall more greedily Embrace a clearer beam of Divine Truth, that darling of my Soul; nay, I will further ingage, that though it comes diſguiſed and wrapt up in Calumnies and reproaches (the moſt diſadvantageous dreſs to apparel Perſwaſion in) yet will I not refuſe to Embrace her. Nor becauſe it comes from my Enemies, and with all the Circumſtances which may make it appear ſo, will I therefore become theirs, and my own, by being an Enemy to Truth. The ſword which was deſign'd to kill, may ſometimes by a happy accident Cure, by cutting the Impoſthume; and though the Lancet be ſharp, yet if it Cures my Feavor, by diſcharging the Malignant humor of my blood, I ſhall not refuſe the aſſiſtance I may receive from ſuch a profitable Wound; and would be glad to eſcape a Shipwrack, even by the Rock upon which I am ſplit.

CHAP. II.

HE that will Build ſecure, muſt firſt clear the Foundation; and if he finds either Sand or Rubbiſh, he muſt remove them; and not think his time or labour loſt, which is ſpent in ſinking deep to find a firm and ſolid Bottom, where he intends to ſet a weighty Pile, and raiſe a laſting Fabrick. For otherwiſe he can expect no better ſucceſs, than the fooliſh builder in the Parable, Matt. 7.26. who built upon the Sand, which was not able to indure the violent ſhock of the noiſy Tempeſt; but when the Wind and the Rain made their attaque upon it, it preſently Fell, and great was his Folly that built it, as well as the fall of it.

WHOSOEVER they be that will Embrace Truth, and put on Charity, the Bond of Chriſtian Perfection, and the fulfilling the Royal Law of Liberty, muſt ſeriouſly Reſolve to deveſt themſelves of what is contrary to it; The great inquiry of the World is that of Pilate to our Bleſſed Lord, Joh. 18.38. What is truth? but with him, they ſcarcely put the haſty Interrogatory, before they go out, not finding Patience enough to ſtay for an anſwer; and therefore they take up that which firſt offers it ſelf to them under that Sacred Name, which all Impoſtors challenge, but none poſſeſs. And having once received the Counterfeit Mettal with that Character and Superſcription, ſo great is the Authority even of the Name of Truth, that it goes for Currant Coin with the Credulous; who are either Unable, or Unwilling to bring it to the Touchſtone themſelves; or to ſuffer others, who can, to Give it the Teſt: Nay, ſo ſtrong and forcible are the Impreſſions which this Counterfeit Treaſure makes in the Minds of Men; that it is a matter of the greateſt difficulty to perſwade them to relinquiſh it, or to change their flawy Briſtol, or their fiery Flint, for a Real Diamond, the ineſtimable Pearl of Price: ſo that you cannot go about to undeceive and diſabuſe them, but they take you for a Cheat; and ſuſpect you guilty of a Deſign to Rob them of that Treaſure which they value as their Life, and it may be above it; and though you be able to prove and demonſtrate that it is only the ſhining and Chymical Glaſs of over-heated Zeal, yet will they jealouſly ſuppoſe all you ſay is only to deceive them; and that you diſparage theirs, to give a luſtre to your own, which they believe you would put off to them for your own advantage.

WE muſt therefore indeavour to ſhew what are the Enemies of Truth, and by conſequence, of Ʋnity, and Charity, before we can come to diſcover her from the Crowd of pretenders; for it has always been the ſucceſsful induſtry of him who is the Enemy of all Truth, to ruin Unity and Charity, by ſetting up Counterfeits, and apparelling them like this Glorious Queen; thereby to rob her of her Lawful Empire over the Minds of Men, and make them pay Homage to Error and Falſhood under her Uſurped Name.

THE firſt Enemy of Truth is ſelf Intereſt. There is in all Mankind a Natural Love to themſelves, and a kindneſs to the preſent concerns of Life; and therefore, nothing is more Common, than to make an Eſtimate of truth in proportion to the advantages they poſſeſs by her; and though men talk much of Naked Truth, yet they Generally leave the Courtſhip of her to Fools or Philoſophers; and Eſteem that worth marrying which hath the faireſt Ornaments, and the beſt Portion; and whoever does moleſt and diſturb, or in their opinion go about to divorce them from ſuch an advantageous Alliance, ſhall difficultly perſwade them that he is their Friend. Men uſually are as jealous of a rich and profitable Error, which they have Eſpouſed, as they can be of the greateſt Treaſure they poſſeſs. And whoſoever ſhall go about to perſwade them out of this, muſt be look't upon as an Enemy to their real happineſs, of which he would rob them under the pretence of being theirs, and the Friend of Truth: Nay, though you be able to give them the cleareſt Demonſtration that they ſhall advantage themſelves, even in theſe beloved Circumſtances of Intereſt, Riches, Honor, and Reputation; yet ſhall you gain little Credit by your pains, and rarely perſwade them to make an Experiment, in regard, that they look upon their preſent Condition, as a moſt ſenſible certainty, but upon what you propoſe, as a hazardous Contingency; and are unwilling to exchange one Bird in the hand for two in the Buſh.

DAILY Experience convinces of this; for though it is evident both to Senſe and Reaſon, that Temperance, Sobriety, Juſtice, Chaſtity, Fidelity, and Honeſty, are the moſt certain Methods whereby men may obtain Health, Reputation, Honor, and Riches, and even long Life, to Enjoy all the Happineſs of this World, yet few there are that will venture upon the Practice of theſe Excellent Virtues: the Intereſt of preſent pleaſure prevails more with the Laſcivious and Intemperate; the Intereſt of certain, though unlawful Gain, which they do poſſeſs, is more valuable to the Unjuſt, the Diſhoneſt, Fraudulent, and Covetous, than all the promiſes in Reverſion, and future Expectancies that you can make them; and they are ſo Enamour'd of theſe profitable Falſhoods, that they will neither believe you, nor Truth it ſelf: Nay, ſo powerful is this Intereſt, that it will manage men even againſt the Dictates of Nature and Common Reaſon; againſt the Infalliable Teſtimony of Experience; for, who is he that does not love and value his Life above all things? and yet every month produces many ſad Examples of Men and Women, who have not been deterr'd from purſuing what they thought their Intereſt, by Thefts, Robberies, and Murders; though they did in every ſuch Undertaking, run, not only a private hazzard of their Lives, from the juſt revenge of perſons ſo injur'd by them; but the more certain Arms of Publique Juſtice, which in a thouſand Inſtances, before their Eyes, they know to have ſo long a reach, and ſo ſure a ſtroak; and the Old ſaying, Non noſti longas Regibus eſſe Manus? has not been able to reſtrain Ambitious Minds from profitable Treaſon, and the Great Intereſt (as they have falſly thought) of Rebellion againſt their Soveraign.

It was with this Ingine that the miſtaken Jews gave the firſt ſhock to Chriſtian Religion, in the Perſon of our Saviour; and though they in reality confirm'd it, by fulfilling the Prophecies concerning him, in his Araignment, Tryal, Sufferings, and Death; yet was that an Effect of the Wiſe and over-ruling Providence; and no part of their Intention; their Deſign was their own Intereſt, the preſervation of their Power, and the Safety of their State and Nation: for, when he had done as great a Miracle as it was poſſible, Joh. 1.8.47. in raiſing Lazarus after he had been dead four days, and that Martha told him, Lord by this time he ſtinketh; Nay, after they themſelves did acknowledge not only this, but many Miracles to have been done by him; yet Powerful Intereſt, not only cloſed their Eyes againſt the bright beams of Divinity, which broke forth through the Clouds of his Fleſh, and contemptible Condition; againſt thoſe Gracious Words which proceeded out of that mouth, which ſpoak as never man ſpoak; but hurried them on obſtinately, blindly, and in all appearance maliciouſly to contrive, compaſs, and procure his ignominious Death: for, then gathered the Chief Prieſts, and the Phariſees a Councel, and ſaid; What do we? for this Man doth many Miracles; if we let him thus alone, all Men will believe on him, and the Romans ſhall come and take away both our Place and Nation. Upon which followed the Politick (and beyond his ſenſe, Prophetick) Determination of Caiaphas; Te know nothing at all, nor conſider that it is Expedient for us (it is our great Intereſt) that one man ſhould die, and that the whole Nation periſh not; and from that Day forth, they took Counſel together to put him to death. And this Reſolution grounded upon Intereſt, they purſued with that Animoſity and Violence, that neither the Innocence, nor Miracles of his Life, the Juſtification of Pilate, who openly pronounced him innocent, and that he found in him no fault at all; could prevail for his Releaſe, but that rather a Tumult was made, and they cried out, Away with him, Away with him; Crucifie him, Crucifie him; preferring a Thief and a Murderer to the Priviledge of their Cuſtom of having one releaſed at the Feaſt: Nay, even Pilate himſelf, perhaps terrified with the dream of his Wife, to have nothing to do with that Juſt man, yet contrary to his avowed Judgment, as appears in that 'tis ſaid, he ſought to releaſe him, yet was hurried down the ſwift torrent of Tumult and Intereſt, to condemn the Innocent; for no ſooner had the Jews cried out, If thou let this man go, thou art no Friend to Caeſar, for whoſo maketh himſelf a King, ſpeaketh againſt Caeſar; though he knew the Kingdom of Chriſt was not of this World, and therefore ſtood not in Competition with Caeſar for the Empire; Yet when Pilate heard that ſaying, he brought Jeſus forth, and ſate down in the Judgment ſeat; and though not without a ſcoſſing Reluctancy, (What, ſhall I Crucifie your King?) he gave Sentence upon the Innocent, and delivered him unto them to be Crucified: in that Action ſhewing, how much he was, not a Friend to Caeſar's Power, but, a ſlave to his own Intereſt in the Eſteem of Caeſar, by whoſe favour he poſſeſſed the Government of Jary, and and that he could rather violate the Laws of Equity and Juſtice, diſoblige his deareſt Relations, and ſlight the Importunities of his own Conſcience, than not worſhip this Idol of his own Intereſt.

A moſt notable Inſtance of the Power of Intereſt we have in that giddy Commotion which happen'd at Epheſus, upon the account of the Goſpel; where though the crafty Silverſmith made the people believe that all was Gold that gliſter'd; and cunningly inſinuated, that he was the great Patron of their Ancient Religion, which was in Danger to be loſt; and therefore laid that powerful Motive uppermoſt upon his Tongue; yet Intereſt was at the bottom, both of his Heart and Deſign. For a certain man named Demetrius, a Silverſmith, Acts. 19.24. which made ſilver ſhrines (Medals bearing the ſtamp of Diana's Temple) for Diana; brought no ſmall gain unto the Craftsmen; whom he called together, with the workmen of like Occupation; and ſaid unto them, Ye know that by this Craft we have our Wealth; This was the main Ground of the Quarrel, that of Religion comes in only to give the better Colour to the Mutiny with, a colateral Moreover: Moreover, you ſee, that not alone at Epheſus, but almoſt throughout all Aſia, this Paul hath perſwaded and turned away much People, ſaying, that they be no Gods which are made with hands; ſo that not only this our Craft is in danger to be ſet at nought, (there it was the ſhoe pinch't, this was the principal Motive of his Diſcontent, and his main argument againſt Chriſtianity) but alſo, that the Temple of the great Goddeſs Diana ſhould be diſpiſed, and her Magnificence ſhould be deſtroyed, whom Aſia and all the World worſhippeth. And of the ſame ſtamp where thoſe of whom St. Paul ſpeaks,1 Tim. 6.5. who ſuppoſed Gain was Godlineſs, Intereſt, true Religion, from whom he commands therefore to withdraw.

'Tis this Intereſt which ſeems to be the great obſtacle to the Converſion of the Mahumetans and Pagans to the Faith of Chriſt, and the Truth of the Goſpel. For though the Vulgar amongſt them, are, by reaſon of their ſtupid Ignorance and Cuſtom, wrapt up in clouds of darkneſs, and have not a Capacity of Underſtanding, much elevated above that of Brutes; yet doubtleſs thoſe of better Condition, even by their converſations with the Chriſtians, cannot but have better conceptions of things; and however they may varniſh over this Obſtinacy to their ridiculous Faith and ſordid Principles, with the pretence of Zeal for the Law of their Great Prophet; yet doubtleſs finding the ſecurity of their Abſolute and Arbitrary Dominion, and Tyranny over their Subjects, receives an Eſtabliſhment from this blind Obedience and powerful Ignorance; that Conſideration ſways them againſt all the Reaſon and Arguments in the World.

NOR will the Reman Religion Eſcape the danger of this overpoiſe of Intereſt. 'Tis this which has hitherto been the Obſtacle to all the Indeavours which have been uſed, or propoſed, to reform both thoſe groſſer Errors which they have introduced into Faith and good Manners; and thoſe leſſer profitable Follies, which have crept into their Church, by the back-ſtairs of Advantage, Riches, and Eſteem. For by laying it down as a certain Foundation of Faith and Divine Verity, that the Pope is Supreme Head of the Church; above the Scriptures, above Councels, the Infallible Rule and ſole Judge of all Controverſies; they neceſſarily Captivate all the Laity, with the chains of blind Obedience and implicite Faith: and that neceſſary and even Meritorious Ignorance, eſpecially of the Scriptures, which they commend and incourage; together with the eaſie Exerciſe of Religion, which is made Satisfactory, Meritorious, and Supererrogating without the Intention, or even Underſtanding of the Mind; the Mercinary way of Expiating Guilt, and Purchaſing Heaven, after all the Enjoyments of a ſenſual, laſcivious, and debauched Life, by Confeſſion here, and Maſſes bought to be ſaid hereafter; and at the worſt the pains of Purgatory; all which Doctrins bring in Treaſure and Authority to the Prieſts and Church, which generally ſhares with them in the purchaſe, and permits them not to have lawful Heirs, that ſo ſhe may be their Executrix; theſe and a multitude of the ſame Nature, which are made matters of Faith, and Sacraments in their Church, eſſential to Salvation; Faſten on the Manacles, and make their Proſelytes voluntarily entertain a ſlavery, ſo agreable to their Wiſhes and Deſires. For who would not like a Religion which permits him to Enjoy all the Liberties of the World and the Fleſh (though renounced by his Baptiſmal Vow) and yet puts him out of the danger of Hell and Damnation; that allows him to ſerve his Mammon of Unrighteouſneſs, and yet expect a Reward from God, whom he may at the ſame time ſerve (though Chriſt ſays Nay to it) and pleaſe with a few random Prayers, repeated only with the labour of the Lips; which at one Heaven according to their Quantity, and are Efficacious by their Multiplicity; who would not be a Papiſt, who can believe, that though he live all the Year like a Heathen in Senſuality and open Impiety; yet if at Eaſter he make Confeſſion to a Prieſt, he ſhall thereby clear the ſcore betwixt God and his Soul, and be a good Catholique; though he is no ſooner parted from his Ghoſtly Father, but he repeats the ſame Crimes, or it may be worſe, and returns to the former Vomit and wallowing in the Mire, perfectly upon the incouragement of the ſame Remedy? who would not be ſuch a Catholique? when a few knocks upon his Breaſt ſhall be Contrition, and ſome auſterities and hardſhips practiſed upon the Body, ſhall ſatisfie for the ſin of his Soul; and the moſt flagitious Offenders may hope for, and be certain of Reconciliation to God, and yet never be ſenſible of the ſevere Agonies of Spirit, and the inſupportable Wounds of Conſcience, the dreadful Horrors of a guilty Mind? Is not this a ſoft and eaſie way to Heaven, which makes the Way ſo broad, and the Gate ſo wide, which is ſet open by St. Peter's Keys, that it is impoſſible any man ſhould either Miſs the one, or not Enter the other, who is not either ſo miſerably Poor, or ſo wretchedly Covetous, or ſo great an Ʋnthrift, or ſo deſtitute of Charitable Friends, as not to be able to leave a ſmall ſum of Money for Maſſes and Dirges to reskue him from the Pains of Purgatory. O dangerous Simony, which ſells Heaven, and the Holy Ghoſt (without which the other cannot be had) for Money! And if the Pope has ſuch a Power to relieve the Quick and the Dead, he is the moſt Uncharitable perſon (to ſay no worſe) in the World, who when for a word of his Mouth he can Save ſo many Souls from the Horrid Pains of Purgatory, will not do it unleſs he be hired to it; the Good Shepherd lays down his Life for the Flock; but the Hireling will not ſpare his Breath to Cool the Flaming Tongues of thoſe who ſuffer ſuch Intollerable Pains, unleſs he be paid for his.

AND if at any time the more Learned or Intelligent, come to diſcover the pious Frauds, the Great Severities which are made uſe of againſt them, if they do but mutter againſt the Church, the Fear of looſing their Lives or Eſtates, and wearing the Infamous Brand of Hereticks, is the Intereſt which ſeals their Lips in ſilence.

AND for the Clergy, the High Honors to which they may arive, and the dazeling Luſtre of the Tripple Diadem ſhines ſo full upon their Eyes, that it takes away their ſight; and the innumerable ways of obtaining Dignities, Riches, Eſteem, and Veneration with the Laity, generally prove too ſtrong Charms to be reſiſted by feeble Nature. For who would turn a poor Proteſtant Prieſt, when thereby he ſhall be ſo great a looſer? when thereby he ſhall part with all the fair Revenue of Maſſes for the Dead, Money for Pardons, Indulgences, Licences, Diſpenſations, and the more than Almighty Priviledge, and Miracle of making his Creator, and tranſubſtantiating a poor piece of Bread into the real body of the Son of God? when he muſt renounce all hopes and pretenſions to the Red Cap; the Title of Eminency, and the Princely ſtate of S. E. R. Cardinal; the next ſtep to Vice Deus, and the Supreme Honor of the Triple Miter? and when in Exchange he muſt confine his Ambition to (it may be) a ſmall Benefice, and a great Charge, in his vigilant Cure of Souls; a heavy Burthen, and it may be a light Gain; and which if he does indeavour faithfully to diſcharge, ſhall procure him in the room of Love, Honour, and Eſteem, Hatred, Scorn, Contempt, and Reproaches. And when the higheſt that can be hoped, is but a Paſtoral Staff, and humble Mitre, the Load and Envy of Government, the Conſtant Care of the Churches, and a certain Revenue of Malice, for the little Temporal Honour, and Eſtate which it may be is but juſt ſufficient to maintain Charity, and Hoſpitality, thoſe Honourable Characters as well as Expenſive Duties of a Primitive Biſhop.

I could heartily wiſh, that even this Intereſt, and the Revenue of the Church, could not be objected againſt any Diſſenters, as a former Motive that induced them to Ruine her, that ſo they might Rob her; and that the ſame Spur did not ſtill continue their Career, in the ſame Deſign; I know they will diſown it; and I wiſh we could believe them and our ſenſes at the ſame time. I wiſh the advantages they make of Tones, Phraſes, long Prayers, ſanctified Looks, and Religious Diſobedience, with which they pleaſe the Factious, ſhelter the Seditious, and agrandize themſelves both in Riches and Reputation; might not be objected againſt Diſſenters, as a greater Reaſon for their Nonconformity, than any real Power of Conſcience. And they give a juſt occaſion to ſuſpect that they have not a Conſcience void of offence towards God and Man, who dare daily break the Laws of the one and the other; and make no ſcruple to wound the Conſciences of others both weak and ſtrong, under pretence of keeping their own from being wounded; which is juſt ſo charitable, as for me to wound another man, and ſay it was in my own defence, and leſt he ſhould have injur'd me.

So that it appears how great an influence Intereſt has upon the minds of Men, to obſtruct the Entertainment of Truth, and that therefore in Order to obtain Peace and Ʋnity, there is an abſolute neceſſity that Men ſhould lay aſide the Clog of ſelf Intereſt.

CHAP. III.

IT is not Intereſt alone that obſtructs the happy Ʋnion that ought to be amongſt Chriſtians; and occaſions thoſe Diviſions amongſt them; but there is alſo a neceſſity, that Men ſhould deveſt themſelves of their prejudices, and prepoſſeſſions of mind: for theſe do always keep thoſe Differences alive; and are the conſtant food and nouriſhment which does not only ſupport, but increaſe and augment them; till they grow at laſt beyond all hopes and poſſibility of Compoſure. Would all perſons indeavour heartily to take the Beam out of their own Eyes, they would ſee clearly to remove the Moats out of their Brothers; and would hereby advance a large ſtep towards Reconciliation, by coming to a good Underſtanding, and a clear diſcovery of what it is they differ about: Controverſies being many times in mere Words rather than in Subſtance, and are rather the Effects of prejudice and miſunderſtanding one anothers meaning than in the things themſelves about which we ſeem to diſagree: for Prejudice is an ill Opinion of Perſons or Things, ariſing from a falſe judgment which we entertain concerning them; which makes them appear to us of monſtrous and deformed Shapes and Colours; it is a certain Jaundice of the Mind, which ſtains every thing with the diſagreable appearances with which, not the things themſelves, but the Conceptions we have of them are vitiated; and our Judgment by that miſinformation deceived and abuſed: for when the Mind comes to be infected with prejudice, it renders thoſe things ill and unlawful, which to a mind cleared from thoſe obſtructions and groſs humors of the Ʋnderſtanding, appear as in reality they are in themſelves, Innocent, Good, Lawful; and many times expedient and neceſſary; or however at the worſt, in their own Natures ſimply indifferent.

THIS is the Common Lot of all thoſe things in Divine Worſhip, which are not of the Eſſence, but Circumſtantials of Religion; which are the things that raiſe the greateſt Diſſentions and Differences amongſt Chriſtians. It is at once the occaſion of Wonder and of Pity, to ſee Chriſtians who all agree in the Main, Eph. 4.5. That there is one Lord, one Faith, one Baptiſm, one God the Father, of whom are all things, 1 Cor. 8.6. and we in him: and one Lord Jeſus Chriſt, by whom are all things, and we by him; who all conſent in one common End, and Deſign, which is Eternal Happineſs in Heaven; and one hope of this Common Salvation; that yet they ſhould diſagree, and fall out by (and about) the Way that leads to thoſe Bleſſed Regions of Light and Immortality. When Joſeph (the Type of our bleſſed Jeſus) had given his Brethren changes of Rayment, and Proviſion for their Journey, in order to bring them out of the Land of Famine, to the Country of Goſhen, it was not an unneceſſary Command which he laid upon them, Gen. 45.24. See that ye fall not out by the Way. Should they now have fallen out into Diſputes and Differences about their Apparel, becauſe it was not all of a Size, Colour, or Faſhion; or whether they ſhould travel the ſame way back again, and not ſeek another? would not the one have been as ridiculous a diſpute, as the other dangerous? and yet this very Folly there are too many Guilty of; who leaving the old Road of Charity, becauſe their Brethren will not comply with them in their Novel Dreſſes of Religion, ſeek out a new Road to Heaven, which the foot of Saint or Martyr never trod before. Thus ſhall you ſee ſome People ſtart at the very word Ceremony, as if it would convey the Plague into their Ears, and Damnation into their Souls; and yet they themſelves can perform no Religious Office of bodily Worſhip without it; and if St. Paul be to be credited, God expects we ſhould offer our bodies a living Sacrifice, Rom. 12.3. holy, and acceptable unto God, which is our reaſonable ſervice.

A Ceremony is nothing more than a Solemn way or manner of performing Religious Duties, which word ſome derive â Carendo, quia Religio non poteſt Exerceri Caeremonijs carens, becauſe no Religion can be performed without ſome Ceremonies; though others it may be more aptly â Charitate, from that Charity which the agreement of People in one way and manner of Worſhip, does naturally produce among them: or it may be from the old Latin word Caerus, which is the ſame with Sanctus, holy, for which reaſon the Latins call their Holy-days, Caeremonioſi Dies, and it is no more but a Rite or Cuſtom appropriated to holy Ʋſes. Some there are, who to render it Odious, derive it from the Heathen Goddeſs, Ceres; how like Scholars, or rather School-boys, let the Learned Judge. But ſuppoſing it were true, is it a good Argument, the Heathens had Ceremonies, therefore the Chriſtians muſt have none? By the ſame reaſon, the Heathens Worſhipped falſe Gods, therefore Chriſtians muſt not Worſhip the True, for all Worſhip is Ceremony.

BUT when once this prejudice is fixed to the Word, it is no more but fixing the Word to what People diſlike, and it preſently looks black and ugly; and becomes a Mormo, a Bugbear to their thoughts; and like Children, they ſtart and Cry out at the ſhadow which they make themſelves: but if they can add the word Popiſh, that it is a Popiſh Ceremony, then it is Impious, Ʋnlawful, Superſtitious, and Damnable, and all that can be ſaid to render it Execrable, and Abominable: when as in truth all that Papiſts do, is not Popery, nor Abominable, and Unlawful; but however, by the ſtrength of this prejudice, thoſe things which are truly Primitive, are made Popiſh; kneeling at the receiving the holy Euchariſt, bowing at the Name of Jeſus, and the whole Book of the Liturgy, though for the generality expreſs words of Scripture, are made Ceremonies, and Popiſh; and then, how innocent ſoever, if a Tumult can but be made, Away with them, Crucifie them: whereas ſober people ought to Conſider that there is a Neceſſity of ſome Solemn Ways, Rites, Modes, and Methods of Expreſſing our Devotion, and Worſhip; and ſince theſe Modes, or Ways, are Ceremonies, and ſome Ceremonies are not only Lawful but Neceſſary, why not theſe? which have been approved in all Ages of the Church, ever ſince the times of Apoſtolical Purity, rather than any new ones of Private Invention, in oppoſition to Publique Authority, which thinks fit to Continue, Eſtabliſh, and Command theſe to be Uſed in the Church?

I am not ignorant that here is a ſtrong ſuſpicion of Malice, as well as Miſtake; and it is much to be doubted, that there is a Combination of Intereſt, as well as Prejudice, in ſome of the Principal Fomenters of Diviſion; who appear ſo tranſported againſt all Ceremonies; and that though they know better things, yet they mightily indeavour to maintain theſe Prejudices in the Minds of the Eaſy Multitude; who hang their Faith upon the Oracles of their Lips; and in this are abſolute Papiſts, believing with an implicit Faith the Infallible Decrees of the Heads of their Church: for upon this Depend the Benevolences which their Followers do ſo freely beſtow upon them for this Induſtrious Flattery, that theſe Prejudices are Marks and Signs of their Chriſtian Liberty, and being Eſcaped from the Yoak of Antichriſtian Tyranny, and Egyptian Darkneſs, into the glorious light of Goſpel Truth; as they are pleaſed to call even theſe Prejudices and Miſtakes; though to the certain loſs of Chriſtian Charity, and Ʋnity; the great hazard of Temporal Peace, and the ruine of Religion it ſelf, as I ſhall hereafter more fully make appear.

THIS dangerous Prejudice, which does infect the minds of Men, as it has its foundation in miſunderſtanding of things; ſo it receives ſtrength from two things which are almoſt as difficult to change and alter, as the Courſe of Nature: and they are, Education and Cuſtom. Of the laſt the Holy Ghoſt ſpeaks moſt plainly by the Prophet Jeremy. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may ye do good, who are accuſtomed, (or as the Hebrew word ſignifies, taught) to do evil, learn to do well. Of the other, that of the Heathen Poet may paſs for good Divinity, having been confirmed to be truth, by the Univerſal Teſtimony of all Ages: Quô ſemèl eſt imbuta recens, ſervabit Odorem Teſta diu.—

the firſt ſeaſoning Principles and Prejudices which we receive in our Youth, ſtick cloſely to us for a long time after. The wiſe Philoſopher tells us, the Soul of Man is Raſa Tabula, like a white ſheet of Paper, out of which therefore it muſt be more than Common Art, that can ſo clear take out the firſt writing, as to ſuper-induce a new Copy fair and legible.

THIS is the true Reaſon why any perſon finds it ſo difficult to quit thoſe Notions of Religion, which have been Eſtabliſhed in his Mind from his Early Infancy: there is a Marvellous Agreement, and Natural Kindneſs to thoſe Opinions which we ſuck in with our Milk; they are like Foſter Brothers, to whom it has been obſerved, there is as ſtrong an inclination as to the Natural; we play and converſe with them from our Cradles, and as ſoon as we can go alone, we take them by the hand; we ſleep with them in our boſoms, and contract an inſenſible Friendſhip with them, a pleaſing Familiarity, which takes off all deformities; we love them, and we like them, and their very blackneſs is a Beauty, as it is with the Affrican Nations, to whom even that which we judge deformity, appears more lovely than the moſt delicate Europaean Beauty. What can be more impertinent and ridiculous than the Alchoran of that great Impoſtor, Mahumed? and yet a natural Turk, born to thoſe prejudices of Education, and Cuſtom, believes him the greateſt of the Prophets; and the only friend of God: And though he have a great veneration for Chriſt, yet would he ſpit in your face, and call you Hog, (the moſt diſgraceful term they think they can affront a Chriſtian with) if you ſhould contradict him, or go about to convince him of his Errors, by ſhewing the abſurdities and impoſſibilities of what he calls his Religion.

WHAT can be more Barbarous and Savage, than the Rites of the Pagan Idolaters? and yet, you may almoſt as ſoon remove a Mountain, as one of them, from what has been the Religion of his Anceſtors; and his, ever ſince he knew any. What can be more unreaſonable, than ſome of the Tenets of the Romiſh Church? more ridiculous and antick than ſome parts of their greateſt Solemnities; more fabulouſly extravagant than ſome of their Legends, and moſt of their Miracles? and yet we ſee, how tenacious not only moſt of the vulgar, but even of the learned amongſt them are; that they will not retrench even the fopperies of their Faith, as they call it, to advance one ſtep towards an Ʋnion with the whole Catholique Church, of the paſt, and preſent Ages; but on the contrary, by the Anathema's of the Convention of Trent, have cut off all hope and poſſibility of ſuch an accord; by eſtabliſhing the very Minutiae & Quiſquiliae, the punctilio's and parings of their Religion, as things neceſſary to be believed in order to ſalvation.

WHAT can be more hard and cruel, than for thoſe who profeſs to be of the Reformed Religion, to run to the very extremities of ruining themſelves, by mutual Diviſions? and ſo far to weaken themſelves and diſparage their Religion by inteſtine Quarrels, to open an eaſy way for Conqueſt to the Enemies both of our Religion and Countrey; for ſome differences in Circumſtances of Divine Worſhip? And yet we ſee, ſuch is the ſtrength of ſome mens prejudices, and the education of others, in the late unhappy times of our Miſery and Diſtraction, (from which we were reſcued by ſo many Miracles) that they will rather venture upon the ſame tempeſtuous Sea again, from whence we have ſo lately eſcaped ſhipwrack; nay uſe all Arts and Arguments to puſh men headlong from the Shoar, into the foaming Main again, which they have but juſt recovered, ſtill wet and ſhivering, rather than by a compliance with the modeſt commands of the wiſe Pilots, their lawful Superiors, even in the moſt indifferent things, endeavour to repair the leaky veſſel of the Church and State; by advancing their peace and happineſs by a bleſſed Ʋnion. The glory of God, and the ſalvation of mens ſouls, which certainly are never to be promoted by variance, hatred, emulations, ſeditions, ſwellings, and tumults, are of no force or power, in compariſon of their Prejudices; but they will in obedience to the tyranny of their education and cuſtom, perſiſt in theſe practices, fearing neither the Laws of God or men; the tranſgreſſion of which they call Zeal, and their diſobedience Religion; but by their example teach others to do the ſame, and confirm them in it.

NOR is Cuſtom a leſs Tyrant over mens minds, to the introducing of prejudice, than Education: For hereby men acquire habits, which are a kind of ſecond Nature: And by long continuance are ſo rivetted into our good eſteem, that they are not to be put off without great difficulty, how inconſiderable ſoever they are; this is not more viſible in any thing, than the uſe and opinion which ſeveral Nations have of their ſeveral habits of Apparrel; for to a mind unprepoſſed with cuſtom, all habits which are decent, convenient and uſeful, appear equal and indifferent; yet does a Spaniard abhor the faſhion of the French, nor does the other uſe to be behind hand in his requital of the ſame nature: A Turk believes a Turbant and a long veſt the moſt ornamental dreſs in the World, and wiſhes it as a great curſe to his enemy to have the plague of a Chriſtians hat: And ſo it is with other Nations; The Indian prefers his adreſsful nakedneſs before the cumberſome veſtments of the Europaeans, the ſtones in his Lips, Noſe, and Ears, he eſteems better ſet, than all the Artiſts in the World can do in Gold. All theſe are purely the effects of a prejudiced Cuſtom, which makes People gaze even to rudeneſs and incivility upon Forreigners when they appear amongſt us; and with a ridiculous curioſity, ſpy imaginary defects and deformities in the unaccuſtomed dreſſes of other Countries: Nay, even the antiquated faſhions of our own, though once the high and only becoming modes in their time; yet by Cuſtom become ſo uncouth, as to help us to proverbs of deriſion, by way of compariſon.

I chuſe to inſtance the rather in this ſtrength of prejudice acquired by Cuſtom, becauſe it bears an Analogy to the prejudices which poſſeſs peoples minds about the Habits and outward dreſſes of Religion. Thus he who has not been uſed to ſee a Churchman in his Canonical habit, looks upon him as a ſtrange undreſt Monſter; he who has not been acquainted with the Surplice, and other decent Veſtments of the Church, uſed in the Celebration of Divine Service, eſpecially if he has by his Education been principled with a diſlike and deteſtation of them, looks upon them as antick and uſeleſs Formalities: He who has been accuſtomed to ſit at the Lord's Table, and to hand the Bread and Wine to his next neighbour, thinks kneeling an unneceſſary part of his Devotion; and if he has been taught ſo, Superſtition and Idolatry; and to receive it from the hand of the Miniſter, with the uſual Benediction, a tedious and troubleſome Cuſtom: He who has been long uſed to ſudden and Extempore Prayers, and believes them a fruit of the Spirit, and having it may be acquired a Talent that way, and pleaſes himſelf and others with it; looks upon being tied up to the words of the Liturgy as a hard confinement, and the impriſonment of the Spirit, becauſe it ties up his tongue and his parts from their accuſtomed Liberty of ſaying any thing to God Almighty, and offering to him the Sacrifice of Fools: Which makes him abhor the Sacrifice of Praiſe and thankſgiving when tied by the Authority of the Church, and the Cords of Royal Commands, Pſal. 18.27. to the horns of the Altar. He who has been accuſtomed to certain ſtudied, paſſionate, and languiſhing Tones, his Ears are grated with the Muſick of the Church; though anciently uſed in the Jewiſh Church in the Worſhip of God; the Employment of Angels, and commended to us by the holy Ghoſt, by the mouth of the Pſalmiſt, upon ſo many Inſtruments: concluding the Pſalm which will reach them both as to the Matter, Manner, Pſalm 150.6. and Time, Let every thing that hath breath praiſe the Lord, praiſe ye the Lord.

AND for this reaſon it is, that the Politick Heads of Diviſion and Separation, both Papiſts and other Diſſenters, do induſtriouſly Prohibit or Eſtrange their People, from joining with us in our Worſhip; well knowing, that the prejudice of Cuſtom will in a little time do more to perſwade weak Minds to a diſlike, than all the Reaſon in the World can to approve; and when once People have gone ſo far in Cuſtom, to forſake the Congregation and Publick Service and Worſhip of God, for their own or the private phancies of their Teachers, then do they labour all they can to juſtifie their Separation againſt thoſe who either oppoſe them, or indeavour to reclaim them; if they meet with weak Opponents, they do not only fortifie themſelves in their prejudice, but ſtagger the others with their own weak defence; and ſo talk themſelves into a Cuſtom of Diſobedience: if they meet with ſuch as are too hard for them at dint of Argument, that is Carnal Reaſoning, and Worldly Wiſdom; and the defect of Reaſon to make good their pretences, they either ſupply with wandring and ſhifting Wranglings, or however with the ſtrength of Obſtinacy: as I have heard one, who being too cloſe hunted from his Shifts and Evaſions, plainly ſaid, It was a folly to talk to him of Reaſon, for he would hear no Reaſon, for he was ſure he was in the Right: which though ſome may look upon as a Subject fit for laughter, for my own part, I look upon them as the greateſt Objects of Compaſhon; their Condition being certainly moſt deplorable, who are paſt the Uſe of their Reaſon; and one may have but too juſt grounds to apprehend, that more of the Separation are in the ſame Condition of Obſtinacy contracted by long Cuſtom and Education. And we have a great deal of Reaſon both to Pray for them, and with the Apoſtle, To be delivered from Ʋnreaſonable Men.

So that the great influence of Prejudice, whether by long Cuſtom, or Education, is moſt apparent; and till ſuch time as men can be perſwaded to abandon theſe Fortifications and Barricado's of their Souls, they will remain impregnable againſt all the Attempts of Truth and Reaſon, which may be made Uſe of, to indeavour to bring them to a Chriſtian Compliance, into Reconciliation, Peace, and Ʋnity.

CHAP. IV.

WHERE Intereſt combined with Prejudice have taken deep Root, they are very hard to be overcome, or extirpated from the Minds of Men; but there are two things yet behind, which are more ſtubborn, becauſe more natural to us; as being uſually interwoven with the very Tempers of our Nature, the Vices of our Complexions, as well as contracted with time. For no Man is born with any Deſigns in his head, nor are Prejudices and Cuſtoms, éx traduce, derived from our Parents: but Pride and Ambition are Vices to which the very Conſtitutions of ſome mens bodies do more powerfully incline them; ſome Natures are infected with hot and tumultuary Spirits, a reſtleſs and a boiling Blood, impatient of the Rein of Government, as the Poet long ago obſerved in his Character of Youth, Caereus invitium flecti, Monitoribus aſper: and it is deſcernable many times in the Earlieſt Sallies of Life, and ſo ſoon as Reaſon begins to ſhew it ſelf, Pride and Ambition begin to appear and diſcover themſelves; thus you ſhall ſee ſome Natures Meek and Malleable, ſoft and tender; others, as if with Romulus they had ſuck't the Wolf, will like him, play the King amongſt their Companions; and at that Age, are ſo ambitious of the little Honours, and Superiorities above their Equals in Age, and ſometimes their Superiors in Quality, that they will venture the ſeverities of the Ferula, and their Blood too, in the Quarrel, to be Caeſar aut nullus: and there is ſcarcely a Publique School, where one may not be furniſhed with a Specimen of this Nature. Now to ſubdue theſe congenial Inclinations, does doubtleſs require not only the greateſt force of Virtue, but the greateſt ſtock of Grace: and many times without the laſt, all the power of the firſt proves too weak a Dam to ſtop theſe impetuous Torrents of Natural Ambition, and Pride, when ſwell'd with the Tides of inviting and feazible Temptations; and violently raiſed above their Shoars, with the turbulent Air of Popular breath; the moſt dangerous Tempeſt that can blow upon theſe ſwelling and foaming Waves.

I joyn theſe two together, becauſe they are ſeldom found aſunder; and it is not common to find a proud man that is not Ambitious, or an Ambitious perſon that is not proud; and one can rarely be tempted by one, without the aſſiſtance of the other, and if they be not Twins, I cannot decide their Pretenſions which ſhould be the Elder Brother; but which ſoever is the firſt born of Folly, Pride uſually ſets Ambition upon Action: and what the one Projects the other Executes. For that any perſon ſhould deſpiſe the Precepts of Virtue and Religion, the Principles of Loyalty and Obedience; per fas & nefas, (the Common Ladder of Ambition) aſpire at high things, great places of Truſt, Honour, Dignity, or Command in the World; muſt certainly be the Effect of Pride: for ſuch Tempers are always Opiniatres of their own Merits; Haughty Minds think and believe therefore, that they deſerve whatſoever they can Deſire, and more than they have; and the higher they riſe, ſtill the more Proud and Ambitious they grow; looking upon their paſt Acquiſitions, as the juſt reward of their Wiſdom and Conduct; which ſtill ſwells them with bigger Deſires, and larger Thoughts; ſo that in reality Ambition knows no Hercules Pillars, becauſe Pride cannot write a Nè plùs ultrà upon their Merits: for this is the Dropſie of the Mind, and the more Men drink, the the more they thirſt: —Totum licet hauſerit Hermum, Ardebit majore ſiti.—

thus the young Macedonian ſwell'd with his Victories over the Unfortunate Perſian and his Allies, and being told of more Worlds, Aeſtuat infelix anguſto limite Mundi.

his Ambition boil'd over at his Eyes, that he was confin'd to one: nay, ſo ſtrangely was he tranſported with this unruly Tumor, that nothing would ſatisfie him but to be a God, as if he had intentions to depoſe his adopted Father, and conquer Heaven too, when he came there.

Now it is the Conſtant Temper of theſe hot Complexions, to make every thing ſtoop to their Deſigns, becauſe they think every thing ought to bow to their Merits; nor will they ſpare even Religion it ſelf, to which they will yet ſeemingly bend, only to bend it to their Intereſt; and they do moſt frequently abuſe that Sacred Name, becauſe by that Method they are inabled more eaſily to abuſe others with their well acted Hypocriſie, and double-gilt Diſſimulation: and it being the ſole Prerogative of Heaven to know mens hearts, their Great Maſter-piece is to cover their Ambition with the ſoft Mantle of Religion, and to act that part of their Lives ſo to the Life, as rather to out-do the moſt ſincere and innocent, as to what is viſible, than by any remiſsneſs in their outward appearance, to hazard a diſcovery of what lodges within: Nor indeed is it poſſible to diſtinguiſh ſuch golden Sinners from the moſt ſplendid Saints, without a narrow conſideration whither their Deſigns muſt lead them, and in what they will End; and this is the true Reaſon why the innocent and wellmeaning among the ordinary rank of People are ſo often impoſed upon, ſurpriſed with, and carried on in a good opinion of their proud and Ambitious Leaders, who cover thoſe horrid Vices, with the Glorious Names of Zeal for the Lord of Hoſts, Fervency of Spirit, and Active Piety for the Cauſe of God: for if they would conſider, whither of neceſſity theſe Principles of Diſobedience, which they infuſe into them, both againſt their King and their Church, would at the laſt lead them; and of what nature the Practiſes are, which are deduced from them; it were impoſſible that People ſhould be ſeduced by ſuch Troops to adore and almoſt Deifie thoſe perſons, whoſe main Deſign is only to ſerve their own preſent Intereſt, and the future Aims of their Ambitious Pride.

BUT leſt any Perſon ſhould think the Expreſſion of Deifying too harſh, I can bring Evidence from thoſe who heard it from the perſons mouth that ſpoak it, who affirmed, That be did believe, that if our Saviour were upon Earth, he could not ſpeak more Heavenly than ſuch a One (naming the Perſon) who was then the admired Orator of the Place; but leſt he ſhould be Exalted above meaſure for his Golden and Divine Talents, (and to ſhew you how Fickle and Unconſtant theſe Hoſanna's are) it was not long after, that the very ſame Perſon who had ſo Exalted him to Heaven, did as much debaſe him; and being an illiterate Fellow who could neither Write nor Read, yet he had it ſeems made ſo good uſe of the others Gifts and Talents in Preaching and Extempore Prayer, that he offer'd to wager 20 l. that he would quote Scripture with his Maſter from Geneſis to Revelations; and you may be aſſured then, that he would Preach and Pray with him for 40 l. having ſo much more confidence of Himſelf and his own Abilities, as he wanted Learning to know Himſelf and his own Deficiencies.

THE Nature of Pride and Ambition is always to Eſtabliſh its own Greatneſs upon the Ruine of whatſoever does oppoſe them; and by all ways and means to leſſen others, in order to greaten themſelves; that ſo by trampling upon the necks of their Enemies, they may Exalt their own Power and Eſteem: and becauſe there is nothing that does Elevate men to that degree of Excellency in the Minds of the Multitude, like an Opinion of their Sanctity and Devotion; therefore it is, that this is the beloved Ingine which Ambitious Minds make uſe of, to carry on, cover, and effect their own Deſigns of Greatneſs, by the aſſiſtance of Popular Tumults; which they uſually inrage like Elephants, by ſhewing them the Scarlet Robes both of the Prince and Prieſt, as objects of hatred; to animate and inflame them againſt thoſe Sacred Perſons by whom they are worn.

I might confirm this by many Forrein Inſtances, but I rather chuſe one at home; both becauſe it nearly concerns us, and ought to make the greater Impreſſion upon us: The late Uſurper Cromwel, was in this Art ſo perfect and accompliſht, as not to deſerve to be undervalued as a Copy, but Eſteemed an Original of Pride, Hypocriſie, and Ambition. One would admire that People, who many of them knew the Man and his Converſation; who ſaw the Curious Diſguiſe of his Diſſimulation and Flattery thrown off by his own hands; who are ſenſible how by this only Artiſice of pretending Religion (though by the aſſiſtance of their Blood and Money) he threw down the peacable Government both of Church and State; how by a bloody Civil War, and the Murther of his Royal Maſter, he himſelf aſpired to the Throne; and how he Eſtabliſhed an Arbitrary Tyranny, againſt which he pretended, and made the People believe he fought; and how to the great affliction of all Parties, eſpecially the Presbyterians, he took away one Religion, but ſet up none; nor indeed had any, becauſe he was of all, as they were moſt ſerviceable to his preſent Intereſt and Affairs: One would (I ſay) admire that thoſe, who though they ſaw not theſe gloomy Days, yet have ſufficiently heard of the Horror and Confuſion of thoſe times, and cannot but believe the truth of the Relations, ſhould yet ſwallow down the hook which is baited with Liberty and Sanctity.

But becauſe it may not be unuſeful in this preſent Age (ſo fond of outward ſhews) I will give a ſhort Character of his Ambition, and thoſe Arts by which Heaven for our Sins permitted him (who might well ſtile himſelf with Tamerlan, Flagellum Dei, the Scourge and Wrath of God) to accompliſh his wicked Deſigns. Which may be a Sea-mark to the Unwary, to take Care of the Rock; and not to Credit the charming Voice of the Syren hereafter, who therefore ſhews her beautiful Face, and ſings her bewitching Airs, that ſhe may more eaſily Effect the deſired Shipwrack.

HE was a Perſon who in the firſt ſallies of his Youth, was Debauched even to the Terror of all the Villages of the Neighbourhood; who were uſed to give the Allarm when they ſaw him at a diſtance, with Look to your ſelves, here comes Mad Cromwel; his great Frolique was the Deſtruction of Glaſs Windows, which he perſiſted in to his laſt, beginning with thoſe of Cottages, and not ſparing at laſt thoſe of Churches; when his Debauchery only changed the Name but not the Nature, and one was the Effect of Wine, the other of his Drunken Zeal. Having run the ſmall Barque of his Fortune aground by his profuſion, he begun to think how to get her off again; and finding that impoſſible, he imbarqued himſelf into the Acquaintance and Friendſhip of one Tims of Cambridge, an Eminently diſaffected perſon to the King and Government; and being naturally of a quick and ſagacious Spirit, he eaſily found the ſoft place in the head of Tims, who was the head of the Faction thereabouts; and believing, that if he could but act, a Convert to the Life, he might thereby get a Livelyhood, and by ſwimming down their ſtream, buoy up his ſinking Fortune, by fiſhing in the Waters which they troubled; he therefore joyned himſelf to their Congregation: and becauſe his Reformation was Miraculous, he did not doubt, but, for the Credit he did their powerful Göſpel, they would pay him for a Miracle of ſo great uſe and advantage for their intended Reformation, which being then a brewing, he might be lookt upon as a neceſſary Inſtrument ſtrument and skilful in the Trade of boiling up Jealouſies and Fears to the higheſt ſtrength of Intexication: however, he could not doubt, but by his Credit amongſt them, and the Credit of the Party, he might retrieve his paſt Loſſes, and prop up his deſperate Fortune by more deſperate Principles and Practices. Upon theſe conſiderations he forſook his wild and looſe Companions, and with an Ego non ſum Ego, reproves them wherever he met them; he compoſes his Habit, his Looks, and Words to the Tune of the greateſt Sobriety, Repentance, and Sanctity; he frequents the Meetings, and Exerciſes of the Godly, and there by the ſtrength of his Natural parts, and that Learning which the Ʋniverſity had unluckily beſtowed upon ſuch a Crocodile, he like an apt Scholar quickly learn't from the then Nonconformiſts, not only the Talents of making Publique and Private Harangues againſt the Biſhops, and particularly againſt Dr. Wren then Biſhop of Ely, againſt the Abuſes of the Government, the Deſigns of the great Miniſters of State, and the Prelates, to introduce Arbitrary Government, and ſwallow up Priviledg and Liberty by Prerogative, to whiſper the great Jealouſies and Fears of the Danger of Popery; but he became miraculous in the Gift of Extempore Prayer, in which, by the volubility of his Tongue, and his great Induſtry and Conſtant Practice, he arrived to that perfection as to out-do his Maſters: and ſo diligent was he in obtaining and exerciſing this neceſſary Qualifiation to recommend him to the diſaffected Vulgar, that being then a Farmer at Ely, he was uſed to ſend for his Plough-men out of the Field, to go to Duty with them; and to keep them ſometimes ſo long at it, till other people (having done their Mornings work) were ready to come out of the Fields; by which good Husbandry whatever returns he had of his Prayers, he had a very ſlender return of his Seed, which he ſowed in Tears, but could not reap with Joy; or ſay it came a hundred fold into his Boſom, or his Barns: ſo that in a ſhort time he threw the Plough in the hedge, (as the Husbandmen ſay) and by the unfortunate breaking out of thoſe Miſunderſtandings between the King and his Parliament (he being by Tims's Party got into the Houſe of Commons as Burgeſs for Cambridge) and a great Promoter of thoſe Rebellious Hoſtilities, he betook himſelf to reap with his Sword in the Field of Diſloyalty, that Harveſt of Treaſon, which he and his Confederates of the Aſſociation had been ſo long ſowing in the minds of a Diſcontented Populace. He became preſently one of the Heads of that Combination; and by his own Gifts, and thoſe of Ireton, and Peters (formerly expelled from the Ʋniverſity for a Rakehell, but now converted by his voyage to New-England, and returning to ruine the Old, and by deſtroying the Hierarchy of the Church, to make himſelf Oliver's Muphti ſo ſoon as he ſhould come to be Englands Grand Signior) by theſe aſſiſtances, and the Art of Wheedling with fair words and long Prayers, all Parties, (how different ſo ever in Perſuaſion) he advanced himſelf into their Eſteem, and by that, into the Affections and Command of the Rebel Army: Whereby a Series of ſtrange ſucceſſes he appear'd the Favourite of Heaven, and the Darling both of Fortune and his Party; and having ruin'd the King and Loyal Party, outwitted the Presbyterians and their great Patrons, Eſſex and Fairfax, men of better hands than Heads gently laid them aſide as Eclipfing his Glory and Deſigns; he then had the Game wholly in his own hand, and arrived at length, by the ſtrength of Diſſimulation, Proteſtations, Prayers, and Arms, to the higheſt degree of Supreme, Arbitrary, and abſolute tyranny; and wanted but little of prophaning the Imperial Diadem with his Traiterous Temples.

BUT what is obſervable of him, after he had pray'd the Kings Crown off his head, and his head from his Body, and the power and Revenues of the Crown into his own hands; then the Spirit began to fail him, and he left that neceſſary Gift which was beneath him (who was now got above all ordinances, even of the Houſe of Commons) to the management of Peters, Sterry, and other his Domeſtick Chaplains: By which it appears, that he made uſe of extempore only pro tempore, as a Straſtagem to ſerve his own Deſigns; and the Sword of the Spirit was with him always taught the good breeding, to give the Wall to the ſpirit of the Sword; Nor was he wont to go to prayer with his Legions, ſo as to obſtruct the Duty of the Day; or to miſs the favourable opportunity of an advantageous ingagement; in the obſervation of which he was a Great Maſter, and owed moſt of his Succeſſes rather to his cunning than his valour; and therefore, he never went to wraſtle with God for victory, when a fair occaſion offerd to wraſtle with the arm of fleſh.

IN ſhort, he made the ſame uſe of this curious Network of his pregnant Invention, which'tis ſaid a certain Cardinal did of that Net which he always uſed to ſpread upon his Table; alledging for his humour, that it put him in mind of his Apoſtplical Function, which was to be a Fiſher of Men, but coming to be poſſeſſed of the Triple Crown, the Net was no longer ſeen; and being by an intimate Conſident demanded what was the Reaſon, that ſince he wore the Annulum Piſcatoris, the Papal Signet of St. Peter the Fiſherman, he had now left off his Net? He pleaſantly reply'd, That now he had got what he had ſo long been fiſhing for.

Thus did our Engliſh Maſſaniello, by the pretence of Sanctity and Non-conformity, by the help of long Prayers and a longer Sword; by the promiſes of Liberty of Conſcience, Liberty of the Subject, propagation of Truth, and giving the Goſpel a free courſe that it might run and be Glorified; by the help of new Goſpel Lights and Revelations which ſhone in his Army; by theſe Arts did he advance himſelf to the moſt unlimitted Power over Laws, Liberty, Life, Eſtate and Religion, to that degree, that a look from him, like Plinies Baſilisk, was death even to his fellow Snakes, and as if with Mithridates he had liv'd upon Poyſon, his very breath was Mortal, not only to the Royal Party, but to thoſe who had ſometime been of his own; and even to bodies Politick, the Conventions which he call'd Parliaments, one of which Aſſemblies, I remember, exceeding the Limits he had ſet them (a free debate being then no Priviledg of Parliament) he ſwore by the Living God (a venial ſin in ſo great a Saint) he would diſſolve them, and immediately ſent Collonel Pride, the conſtant Friend of his Ambition, with the Janizaries of his houſhold, to put the bowſtring of his Authority about the neck of the Houſe; which, with the reſignation of a Turkiſh Baſhaw, with, Suchis the will of my Lord, bowed the head to the execution, and departed that Life without a Murmur againſt his Highneſs, Artic. 3. of the Inſtrument, that he ſhould not diſſolve a Parliament till it had ſate 5 Months, this begun Sept. 3. and was diſſolved Jan. 10th. 1654. or the leſt complaint of breach of Priviledg, or his Oath to the Inſtrument of Government, that he ſhould not diſſolve them in five Months; or his intrenching upon the Liberties of a Freeborn People.

Tantum potuit Religio Suadere Malorum.

THIS is a ſufficient Caution to all People not to truſt their Lives, Liberties, Priviledges, or Religion, to the Protection of ſuch Prayers, and Pretenders to Piety, Zeal, Reformation and Sanctity.

I know ſuch inſtances are rare, and Ambition does not uſually prove ſo fortunate; but this it never fails of, to make the Lives of thoſe with whom it dwells, uneaſie to themſelves and others, and if it happens among men of the Church, it certainly occaſions great Commotions, the breach of Peace, and loſs of Ʋnity: And if we ſearch the Records of Church-hiſtory, we ſhall find that moſt of the Schiſms and Hereſies which have occaſioned thoſe Great Diſorders, drew their Original from the Pride and Ambition of the diſcontented Clergy: for nothing is more natural than for ſuch Perſons, where want of Temper renders them moſt unfit for Government in the Church, to be moſt deſirous of it, and to believe they beſt deſerve it; if they fail in their Expectations, which it is more than probable they will, being meaſured by the Standard of the Sober and Judicious, and not by their own flattery of themſelves, preſently they fall into diſcontent, and endeavour to obtain that Eſteem and Authority by unlawful Methods, which they could not arrive at in the regular, modeſt, and peaceable ways of Order and obedience. This diſcontent puſhes them violently forward, to be revenged of thoſe who, by not advancing them, they think depreſs them, or by advancing others, they believe deſpiſe and diſparage them; and at the ſame time they endeavour to ſatisfie their Ambition and Revenge by Exalting themſelves.

Now there are no Arts which they can more ſucceſsfully uſe to accompliſh their deſign, than theſe which follow.

FIRST, to appear more ſtrict, holy, devout, and righteous, than thoſe whom they call their Enemies, who ſhall therefore be thought ill themſelves, for not advancing thoſe who appear ſo good: And by this means they ſhall certainly be ſo eſteemed by ſuch who look no further, and indeed cannot diſcover the Depth of their hearts, or the ſecret malice that lodges ſo cloſely there. This preſently creates them a Name, and wins them a Party, who celebrate their Fame, ſing Hoſannas in their Praiſe, Eſpouſe them, their Intereſt, and their Quarrel.

SECONDLY, That they may appear more than common, and difference their Party from the reſt, thereby to keep them to themſelves, they muſt broach ſome new Doctrine, or revive ſome old one; there muſt be an Altar erected, and though it be 〈 in non-Latin alphabet 〉 ; yet will there never want ſome, who will ignorantly Worſhip the ſtranger God, and entertain the Travelling Deity; then muſt the old Rites and manner of Worſhip be exploded, to make room for the New; and though a man may truly ſay of them, as our Saviour of the Wine, the old is better than the new, ſo unſettled, unfermented, and full of mutinous Spirits, that it flies, and froths, and and foams, breaks the old Bottles into which it is put; yet will even this Wine upon the fret, pleaſe ſome Capricious Palates better than the Old.

THIRDLY, Then all thoſe who oppoſe them muſt be exclaimed againſt, and cryed down; Eſpecially their lawful Superiors and Governors, as formal out-of-faſhion-Chriſtians; all endeavours muſt be uſed to rendred them contemptible and Odious: And all this muſt be done out of pure Zeal to Truth; when in reality, it is out of pure Revenge, and for no other Deſign, than that theſe Ambitious Spirits may ſatisfie their Pride, by obtaining that Preheminence by fraud and force, which they can never hope for by any other ways.

THIS is the true procedure of Pride and Ambition, and which leads directly into the Red Sea of Blood. I wiſh moſt heartily that all ſober and conſiderative Perſons, who diſſent from the Church of England, and even thoſe who are principally guilty of our Diviſions, would enter into a ſerious Examination, whether there be not ſome of the furious Spirit which our Saviour Rebukes in his Diſciples James and John, Luke 9.54, 55. which puts them upon Deſiring fire from Heaven upon ſuch as will not recieve them, and ſince they cannot obtain that, makes them throw about their own wildfire, to ſet the Church and Commonwealth into a Blaze: And to help the Diſcovery, I will give them ſome Indications of ſuch a Spirit, though lurking never ſo cunningly under the Cloak of Zeal and Piety.

AND firſt therefore, Diſobedience to Lawful Authority, and all the ways which manifeſt that Diſobedience, whether Words or Actions, are certain Symptoms of the Pride of Mens Hearts, and the ſecret Ambition of their Minds; for whoſoever diſobeys his Superior, does at the ſame time deſpiſe him, and whoſoever deſpiſes any perſon in Authority, does it becauſe he is confident he knows more and better what he ought to do, than he who has Power to Command him: This is the knowledg which St. Paul ſays puffeth up, but Charity edifieth: 1 Cor. 8.1, 2. And therefore he ſubjoyns, If any man think he knoweth any thing, he knoweth nothing yet as he ought to know; that is, if his knowledg occaſions a breach of Charity, he does not yet know himſelf, or his Duty to God and Man. This is ſo clear a Caſe with thoſe of the Separation, who break both Charity and Unity, by their Diſobedience, that they muſt ſhut the cleareſt beams of Truth out of their Souls, if they do not diſcover it.

SECONDLY, An obſtinate adherence to any private Opinion, whereby the Peace of the Church is deſtroyed, eſpecially in things no ways in themſelves Eſſentially neceſſary to Salvation, muſt of neceſſity proceed from Pride; for why ſhould any perſon prefer his private Judgment before the Determination of his Superiors, before that of the Catholick Church in all Ages? but becauſe he thinks himſelf wiſer and more able to diſcern what is for the Publick Good than all that were before him, or that are above him: though hereby Solomon will tell him from the Spirit of God, that he only purchaſes the Character of a Fool; Prov. 12.15. The way of a Fool is right in his own eyes, but he that hearkeneth unto Counſel is wiſe. And therefore the Prophet pronounceth a Woe againſt ſuch, Woe unto thoſe that are wiſe in their own eyes, and prudent in their own ſight. Eſa. 5.21. Which muſt be meant of private perſons, for the Wiſdom of Superiors is not ſo much their own, as the Wiſdom of all former Ages? and for this Reaſon St. Paul commands, Rom. 12.16. Be of the ſame mind, mind not high things (prompted by Pride or Ambition) but condeſcend to men of low Eſtate; (much more to thoſe of high) be not wiſe in your own conceit. And for Encouragement to this kind of Private Wiſdom, once more hear Wiſdom it ſelf ſpeak by the wiſe man. Seeſt thou a man wiſe in his own conceit, Prov. 26.12. there is more hope of a Fool than of him. And it is impoſſible to give any other Reaſon, why men ſhould not ſubmit to Truth and their Superiors, when they may be ſenſible to a demonſtration from Reaſon, Scripture, and Experience, that their private Opinions are unlawful, becauſe dangerous, contrary to Charity, and Gods Command: but becauſe they think ſuch a Submiſſion a Retractation, or Compliance with Authority would be a leſſening of them, as to that Opinion for Wiſdom and Sanctity, which others attribute to them; and that dangerous Flatterer Pride, perſwades them they are Maſters of.

THIRDLY, To indeavour to ſtrengthen themſelves by making a Party, to ſecure them in their Diſobedience and Obſtinacy, is the certain and unſeparable Symptom of Ambition, as well as Pride: for if I diſlike any thing, I may do ſo to my ſelf, but to perſwade others to it, muſt have reſpect to a further Deſign, and declares that I intend not only to own my Diſobedience, but to juſtifie and maintain it by Power. The beſt Men in the World may Err privately, but it is to be ſuſpected they are the worſt, who make their Errors Publique, to draw Diſciples after them; by Diſobedience a man Equals himſelf to his Superiors, for it is a plain denying their Authority over him; by Obſtinacy he ſhews his intention to ſtand his Ground, and make good his Incroachment upon their Power; and by his making of a Party he does as it were make ſecret Levies, and inrols a Militia to defend himſelf from the Power of his Superiors, and looks as if he meant to ſtruggle with them not only for Precedence but Dominion.

I wiſh theſe were only Suppoſitions, and that we could not from woful Experience ſay they are but too true: but it was this very way that lately laid the Crown as well as the Mitre in the Duſt, too lately to give us the leaſt reaſon to doubt, that the ſame Methods may do it again, if not in time prevented, either by the vigilance of Authority, or by reducing the diſorderly and diſobedient to the Wiſdom of the Juſt; and by informing their Underſtandings, to oblige them voluntarily to abandon thoſe Men and Principles, whoſe Practices will infallibly lead them to theſe Concluſions; or oblige Authority by the utmoſt Severities of Laws, to prevent the Danger and Ruine of the whole Frame of Government both in Church and State.

AND as Pride and Ambition are but too viſible amongſt the Principles of Diſſention amongſt us, and the principal Obſtacles of our Peace and Ʋnity, ſo are they no leſs Obſtructions to a Reconciliation with the Roman Church; for it is the Ambition of Supremacy over all other Churches, and over all Temporal Powers, and even over our Faith it ſelf, the incommunicable Prerogative of our bleſſed Jeſus, Heb. 12.2. the Author and Finiſher of our Faith, which has render'd all Reunion with them not only dangerous, but impoſſible, unleſs we will reſolve, by believing as that Church believes, to disbelieve not only our Senſe and Reaſon, but Scripture and all Antiquity; and not only thoſe, but God himſelf, who has given us them to aſſiſt us in our Faith.

IT is the Ambition of the Clergy which obliges them to keep the Laity in Ignorance, ſo blind, that they are not permitted to inquire, or doubt. And for the Clergy, as before was obſerved in the point of Intereſt, they are conſtantly fed with the nouriſhment of Ambitious Thoughts, hopes of Dignities and Promotions: The meaneſt Prieſt or Recluſe may come to be head of his Houſe, Superior, and after General of his Order; a Prior or Abbot; and it may be a Biſhop: the Biſhop may advance the Mitre to the Honour of a Cardinals Hat, and the Red Hat may turn to the Triple Mitre; and all this by being a Zealous Maintainer of the Uſurped Power of that Church, juſtifying her Incroachments upon the Crowns of Princes, and the Mitres of all other Biſhops, Primates, Metropolitans, and Patriarchs, owning her Monopoly of the Word Catholique, avowing her Canonical and Decreed Errors for Rules of Faith and Manners, and divulging her fictitious Colluſions for real Miracles, though to the hazard of rendring the true ones of Chriſt and his Apoſtles ſuſpected, upon which the ſole confirmation of our Religion depends. Theſe are the Stairs by which men aſcend to the Papal Dignity, which now out-flies the Imperial Eagle as well as the ſmaller Royal Birds of Majeſty: Et Caput inter Nubila condit.

for to oppoſe any of theſe, is a certain way to be prefer'd to the Torments of the Inquiſition, to be branded with Hereſie and Apoſtacy, and to Expire in Flames and Torments.

So that I hope by this time, it is evident how pernioiouſly powerful the Principles of Intereſt and Prejudice, Cuſtom and Education, Pride and Ambition are in the Minds of Men, to hinder them from Embracing Truth, and her Beautiful Children Peace and Ʋnity.

To theſe I might add Envy, the Canker of the Mind; the daughter of Diſcontent, and conſtant Enemy of Peace, Covetouſneſs the Root of all Evil. Envy being the ſhadow of Honour and real Worth; and Sacrilegious Covetouſneſs, the Ravenous Harpie, that preys upon the ſmall Patrimony of the Church; which uſually is the great perſwaſive to prophane and Rapacious Natures to treat her, as the Atheiſtical Dionyſius did his Apollo, who rob'd him of his golden Robe, alledging it was too cold for his Godſhip in Winter, and too heavy in Summer; but becauſe theſe Fall in with Intereſt and Ambition, I will not under different Names repeat the ſame things over again, to nauſeat the Judicious, and tire the indifferent Reader with reiterated Tautologies.

CHAP. V.

HAVING thus ſhewn what it is that impedes our Happineſs, and which therefore muſt of neceſſity be removed from the Minds of Men, before there can be any Poſſibility of their Embracing Truth, Unity, and Charity; in the next place we come to manifeſt the neceſſity of Ʋnion, the only Expedient which can procure the Common Happineſs of Mankind.

Now to make this appear, we muſt look into the Main End and Deſign of all Religion here in this Mortal State of Life, in order to that future Condition of a Glorious Immortality: and that we may the better apprehend what that is, we muſt conſider the Commands and Precepts of Religion, and at what they aim. And becauſe all the Rules of our Holy Profeſſion direct us to it, we muſt believe that God Almighty gave us thoſe Precepts, Rules, and Directions, to promote our own and the Common Happineſs of all Mankind, even here in this preſent State of Life; to render our ſhort Journey through the troubleſom Stage of Time, more pleaſant and eaſy, till we arrive at the unchangeable Happineſs of Eternity. This Eaſineſs of Mind, this real Happineſs of Life is only to be obtain'd by following the precepts of Juſtice, Temperance, Sobriety, Prudence, and the other Noble and God-like Vertues which Religion teaches; for the ſubſtance of Happineſs does not conſiſt in any thing without us (though there are good Circumſtances) but in the Innocency of Mind, and purity of Life; Nil Conſcire ſibi, nullà pallefcere culpâ.

in our being good, and doing good; which is the great Employment for which we came into the World. So that there is a neceſſity of Religion in the World in order to the happy poſture of humane affairs, which all Mankind deſire for themſelves, with unlimited wiſhes; but are too narrow in their indeavors to promote it in Common unto others. That this was the Wiſe and good Deſign of the great Creator, is moſt apparent, in that, even in thoſe obſcure Ages of Barbariſm and Ignorance, Act. 14.16, 17. at which the Apoſtles ſays God was pleaſed to wink, yet he left not himſelf without a Witneſs: When in times paſt he ſuffered all men to walk in their own ways, they were not without ſome Religion, which taught them their Duty in ſome Meaſure (though imperfect) both to the Gods (for they ſuppoſed many) and alſo to Men.

THAT muſt of Neceſſity therefore be the trueſt Religion, and moſt agreeable to the Will of God, which approaches neareſt to this Great Deſign; and would certainly accompliſh the End for which all Religion was intended: And therefore the truth of any Religion muſt be meaſured according to the Proportion which it holds to promoting Peace, Unity, and Charity, the only ways to obtain happineſs in this World, as well as Faith whereby we hope to obtain the happineſs of a future ſtate: And what Religion ſoever ſeparates theſe Good Works from Faith, is ſo far vain, and deſtroys that Faith it ſeems to profeſs; for Faith without Works is dead. If therefore any Religion ruines Peace, Unity, and Charity, we muſt judg it ſo far falſe and erroneous, let it make never ſo many Boaſts of holding the true Faith of Chriſt. Of all the Religions which ever were in the World, the Chriſtian Doctrine may juſtly challenge the Preheminence, as conducting men, if they would be managed by it, the neareſt way to Happineſs both Temporal and Eternal; and among all the variety of Opinions in the Chriſtian Religion, that muſt therefore of neceſſity be the beſt and trueſt, which does moſt powerfully promote innocency of Life, purity of Mind, Unity, and univerſal Peace; not by external force and violence, but by the ſame Methods which God Almighty made uſe of to plant and propagate it in the World; which was not by Tumults, Seditions, or Diſobedience to the Civil Magiſtrate, but by meekneſs, humility, Charity, and a Converſation unblameable: Which were the Weapons by which the Primitive Chriſtians were taught to put to ſilence the ignorance of foliſh Men: The Church indeed had a power, but it was purely Spiritual, and thoſe ſpiritual Arms were the moſt powerful to the pulling down and diſmantling the ſtrong holds of Sin; and therefore even while the Temporal Powers of the Earth did all they could to ſuppreſs them, yet mightily did the Word of God grow and increaſe, not by oppoſing, Rebelling, or impoſing Laws upon their Soveraigns, but by ſubmitting and ſuffering, demonſtrating upon all occaſions their Innocence, and that they were free from any ill deſigns upon the Civil Government of the World, or the Temporal concerns of Mankind.

BUT becauſe all and every Profeſſion of Chriſtian Religion, every Church would have us beleive this of them; and that therefore, every one Challenges the name of the true Church of Chriſt, here lies the Difficulty and the niceneſs of the Point; Which is the beſt and trueſt? And becauſe all deſire the Glorious Title, therefore they quarrel about it, who it is that is the Spouſe of Chriſt? Whereas one would Modeſtly believe, that to be without Spot and Wrinkle, is not to be appropriated to any particular Church, in which there muſt be Tares and Chaff, as well as Wheat, but to the Holy Catholick Church (I do not mean of Rome; for She is but one Member) that glorious Company of true Believers, the General Aſſembly of the Church, which have been, and ſhall be in all Ages of the World, and out of all Nations, united unto Chriſt their Head.

A Church may be a true and a viſible Church of Chriſt, and yet have many Errors; and ſo long as they keep the foundation of Faith, though they may build Hay and Stubble upon that Foundation, yet I do not ſee how they can be denyed that Name. Thus we ſee St. Paul writes to the Church of God, which is at Corinth, 1 Cor. 1.2. to them that are Sanctified in Chriſt Jeſus, called to be Saints: And yet in that very Epiſtle he Complains of great Errors and Diſorders among them,Cap. 11. and an Abuſe of the very Sacrament of the Lords Supper: and ſo to the Church of the Galatians, and yet he tartly calls them fooliſh Galatians, and tells them they were bewitched into this Diſobedience againſt the Truth, and that he was affraid he had beſtowed upon them Labour in Vain; for that they were relapſing to Jadaiſm, and to the obſerving of Days and Years according to the Moſaick Law.

THIS has been a Conſtant Quarrel amongſt Chriſtians, this bred thoſe Mortal Diviſions betwixt the Eaſtern and the Weſtern Churches, which has almoſt intirely ruin'd one of them, and not advantaged the other as to Truth; for whileſt both pretended to be the only true Church of Chriſt, by that excluſive Arrogance, they were both ſo far Falſe; and this Unlawful claim was the Mother of the Doctrine of Infallibility in the Catholique Church, which if it be underſtood of any particular company of Men, and not of the whole Body of the Faithful, which are in all Churches, have been, or ſhall be guided by the Spirit of God into all truth, muſt be Falſe; for whoever is infallible, muſt be without Sin, which none can be in this imperfect State. For if we ſay we have no Sin, we deceive our ſelves, and the Truth is not in us; and the Maxim is undoubtedly true, Quod predicatur de ſingulis univerſalium, predicatur etiam de univerſalibus ſingularium; If all men are Sinners, they are fallible, & if every man is a Sinner, then are all men, here in this Mortal State. So that if men would with Juſtice and Modeſty allow degrees of Truth, and that every Church poſſeſſed ſome, ſo long as they retain the foundation of one only true God and Jeſus Chriſt, whom he has ſent, whom to know is Life eternal; if they would ſtrive more for Peace and Purity than for this Supremacy, and impoſſibility of being the only true Church, they would certainly have more Truth, becauſe more Charity, Peace & Ʋnity.

THERE were Seven Churches in Aſia, (though now nothing but the Names, and thoſe ſcarce Legible in their Ruins) to which our bleſſed Lord commands St. John to write. Rev. 1, 2, 3 Chapters. What thou ſeeſt write, in a Book, and ſend it to the ſeven Churches which are in Aſia; unto Epheſus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Every Church was a Golden Candleſtick, and every one had a Star, which was the Angel Guardian, or Governour of the Church, and which Chriſt held in his right hand. Theſe Candleſticks were all of Gold, but ſome more refined and purer Mettal than others; the Stars were all bright and ſhining, but ſome more dim and obſcure than others: for one ſtar exceeded another ſtar in glory, 1 Cor. 15.41, 42. even in the Firmament of the Church, as well as in Heaven. And doubtleſs if that place be true, ſhall hereafter, for ſo is the Reſurection of the Dead. From this Inſtance of the Seven Churches, theſe Deductions ſeem evidently to follow.

FIRST, That ſeveral Nations are ſeveral Diſtinct, Coordinate (not ſubordinate) Churches: for ſo the Son of God calls theſe Seven, which yet were compriſed in the leſſer Aſia, and People of one Language, though of diſtinct and ſeparate Polities, which ſeems to be that which differences Nations, and not Languages.

SECONDLY, That diſtinct, and ſeveral Coordinate Churches, may all be true Churches, and Ʋnited in the Common Bond of the ſame Faith, and Charity, who yet may not be of equal Purity: two only are here commended for their Purity, viz. Smyrna, and Philadelphia; the other are condemned; Epheſus, for having forſaken her firſt Love, her Zeal and Devotion: Pergamos, for the Doctrine of Balaam, and for ſuffering the odious Sect of the Nicolaitans: Thyatira, for ſuffering Jezebel, a woman to teach, contrary to the Expreſs Command of God, and therefore to ſeduce the People, by eating things offered to Idols: Sardis, for having a name to live, but being dead: Loadicea, for being lukewarm neither hot nor cold, a Church of Latitudinarians: all theſe are threatned and reproved, but not rejected from the name and being of Churches.

THIRDLY, That the holy Catholique Church is compoſed of ſeveral diſtinct National Churches; for we muſt not think the Son of God could be guilty of an impropriety of Speech; he diſtinguiſhes them by the places where they were planted, and by their degrees of Purity, as ſo many ſeveral Churches, without giving them any precedency on preheminence one over another: he does not direct the Angels of the ſeveral Churches, to Rome, or Alexandria, or Jeruſalem, or Antioch (though all then famous Churches) for redreſs of their Errors; he does not ſend them to St. Peter, or his Succeſſors, the Catholique, Apoſtolique, Roman Church, as the Pillar and Ground of Truth; not a word of the Sancta ſedes Apoſtolica, Petri Cathedra, Eccleſia Principalis, nothing of the Romanorum Fides, ad quos perfidia habere non poteſt acceſſum, which place of St. Cyprian the Romaniſts boaſt ſo much of, whileſt they indeavour to appropriate the word Catholique only to their Church; which is as good ſenſe as that any one man is humane Nature. But for the redreſs of their Errors, amendment of their Lives, and reformation of their falſe Doctrines, he gives them all this ſhort Direction; He that hath an Ear, let him hear what the Spirit ſaith unto the Churches; and that to every one of them diſtinctly; ſo that what the Spirit of God ſpeaks to the Churches, was to be the Rule of Faith, Life, and Doctrine: and what was it which the Spirit ſpake unto the Churches? was ever any Tradition ſaid to be ſpoken by the Holy Spirit? No certainly, nothing was ever ſpoken by the Spirit to the Churches, but the Books of the Holy Canon, which all Ages have conſented to, without the leaſt Addition or Diminution (as the late Biſhop of Durham, Dr. Coſins, has made appear more diſtinctly) till ſuch time as the Abſolutiſſima Syndus Tridentina, as they call the Trent Seſſion, for ſome paſſages which ſeem favourable to Purgatory, and Prayers for the Dead, was pleaſed to adopt theſe into the Holy Canon; though nothing is more evident than that till then they were Eſteemed only Humane Writings, and Apocryphal: however hereby they have given a Specimen of the Power they pretend over our Faith; for by the ſame Authority they may impoſe Aeſops Fables, and the Alchoran, as matters of Faith. Neither did the ancient Churches, when Hereſies ſprung up, reſort to Rome for infallible Determinations, but to Oecumenical and General Councels, not Eſteeming their Determinations valid neither, unleſs agreeable to the Holy Scripture, which was always accounted the Norma, or Rule by which they were to be guided: and at which Councels the Pope did aſſiſt, not as the Head, but as a Principal Member; and the reſpect he had given him was as Patriarch of the Imperial City, and the Weſtern Churches, and not as Monarch of the whole Catholick Church; and even ſome later Councels, as that of Baſil, have undertaken to reform Errors and Abuſes, and to depoſe the Pope, being found guilty of them.

LASTLY, It may from hence be concluded, That Chriſt himſelf is the only head of the Catholick Church, which is compoſed of ſeveral diſtinct Churches, who are all Members of that Myſtical Body: he walks among the Candleſticks, he holds the Stars in his right hand; The Angel of every diſtinct National Church is to be the mover of the Orb, to guide it by the Light of Divine Truth ſpoken by the Spirit of the Churches; the Temporal Power may be Supreme Head of the Church, as they are a Society of Chriſtian Men; but neither the one nor the other, can juſtly pretend a Power over the Angel of another Church, or the Dominions of another Prince; for that is the Prerogative of the Son of God, who Unites them in his Right hand, and who alone can challenge the Title of that Name of King of Kings, and Lord of Lords.

NOR will this Independency of Churches one upon another, which is only in point of Juriſdiction and Limits, which was anciently practiced and commanded by the Decrees of Councels, give the leaſt diſturbance to their Charity and Ʋnion; ſo long as they maintain the ſame Univerſal Doctrine of Faith as to the ſubſtance, and all acknowledge one Catholique Church, and themſelves Members of it. Nay, it is obſervable that this incroachment of the greater Churches upon the leſs, and indeavouring to aggrandize themſelves, by impoſing upon all other Churches a Soveraignty and Dominion never intended for Chriſtian Religion, and ſtriving by force to oblige them to uſe their Rites and Ceremonies in indifferent Circumſtantials; and not only ſo, but to receive all their Opinions as matters of Faith, were the firſt occaſion of the moſt remarkable Schiſms and Diviſions, and the loſs of Peace and Unity; and ſtill continue ſo to this very day. Whereas, did they all reſolve to content themſelves with their own Precincts, and not indeavour 〈 in non-Latin alphabet 〉 , and act out of their own Provinces, but would permit others to make uſe of ſuch indifferent Rites as the Governours of the ſeveral Churches judge neceſſary and expedient in their reſpective Charges; and if any Controverſies ſhould ariſe in Point of Doctrine, reſolve amicably to compoſe them, by hearing what the Spirit ſaith to the Churches, and how the Univerſal Church has already determined in the ſame or like Affairs, according to the Rule of Scripture; would they ſtudy more to propagate Peace and Ʋnity, than Dominion and Soveraignty, to increaſe Piety and Purity of Life, more than outward agreement of Rites and Ceremonies, the ancient Happineſs of the Church in her firſt and Ʋnambitious Age, (when the Office of Government was the ſureſt way to Martyrdom) would in a great meaſure be reſtored to the Members of the Catholique Church; and there would be that Ʋnity which is by God Commanded, and by all good Chriſtians not only to be deſired, but promoted to the uttermoſt of their Power.

Were it poſſible that this true and ancient Temper, Modeſty and Moderation of Primitive Chriſtianity, might obtain in the World, the Names of diſtinction, with the occaſions of them would be taken away; one would not be of Paul, another of Apollos, another of Cephas, one a Romaniſt, another a Calviniſt, Lutheran, Hugonot, or a Zuinglian, but all would be of Chriſt; but alas! what hope? ſo long as the Church of Rome will be Ʋniverſal, and will exclude all thoſe who Refuſe the tyranique Yoak of both her Declared, and Implicit Faith; and to be ſubject to her abſolute Dominion; not only from the Name of Churches, and being Parts of the Church Univerſal, but from the Communion of Saints, from all hopes of the Reſurrection of the juſt, nay, even from her Purgatory too, (which is very ſevere, if there be ſuch a place as admits of Hope for Sinners after Death) and in a word, from all poſſibility of the Life everlaſting.

How diſterent is this from the ancient Charity and Doctrine of St. Peter and St. Paul, whom they believe the Founders of their Church, for they incourage us to hope we may receive the Benefit of the Common Salvation; Act. 10.35. for God is no reſpecter of Perſons, but in every Nation he that feareth him and worketh Righteouſneſs, is accepted of him: for with him there are no Diſtinctions, neither Greek, nor Jew, Col. 3.11. to v. 16. Circumciſion nor Ʋncircumciſion, Barbarian, Scythian, Bond nor Free, but all are Chriſts, who have put on as the Elect of God, holy, and beloved, bowels of Mercy, kindneſs, humbleneſs of Mind, meekneſs, long-ſuffering, forbearance one of another, and forgiveneſs one towards another, if there be differences, as Chriſt alſo forgave us, and above all things they who have put on Charity, which is the bond of Perfection, and whoſe Hearts are ruled by the Peace of God.

But in regard that this is to be diſpair'd of, and may well ſeem forreign to the Deſign of theſe Papers, let us come to conſider what Influence this ought to have upon us as to Ʋnity amongſt our ſelves, which (without Excluding our Neighbours from our Charity, though they do us from theirs, and Heaven) is the principal Intention of this Diſcourſe.

CHAP. VI.

HAVING ſhewn that the Peace and Ʋ nity of the Catholick Church Militant upon Earth depends in a great Meaſure upon this Juſtice, in preſerving the Common Faith of Chriſt as the bond of Ʋnion, not only among our ſelves, but with that part of the Church which is now Triumphant in Heaven, and in order thereunto, in allowing every diſtinct and National Church their particular Bounds and Juriſdiction free from Incroachments and Invaſion, permitting them a freedom of Uſing ſuch Rites and Cuſtoms in the Celebration of Divine Worſhip, as the Governors of each reſpective Church ſhall judge to be neareſt the Rule of Scripture, the Conſtant Uſage and Determination of the Catholique Church in the beſt Ages, and of the beſt Men in all; moſt conducive to the Great End of all Religion, by promoting the Happineſs of Mankind both here and hereafter: before we proceed any further, it will be requiſite to anſwer what may and will be certainly objected by all Diſſenters.

FOR, if an Independency of Churches of Diſtinct Nations and Polities, ſo long as they agree in matters of Faith, may be permitted a diſtinct Juriſdiction, different Rites and manner of Worſhip, to the increaſe of Charity, Peace, and Unity, why may not the ſame be likewiſe practiſed by ſeveral Churches in the ſame Nation?

To which I anſwer, That as Ʋnity in point of Faith is the Bond of Ʋnion in the Ʋniverſal Church, ſo Obedience to the Supreme Government of any Nation, is that which Ʋnites them into one Polity, and diſtinguiſhes them from all other People who do not own that Subjection and Obedience: And this Ʋnion of Obedience is alſo that which preſerves and maintains them, as well as Conſtitutes them a diſtinct Political Body from all other Nations. Herein lies their Strength, herein their Security, their Safety and Happineſs. For as I may be Lawfully permitted to diſobey the King of Spain, or France; nay, and ought to do it in many Caſes for the Intereſt of my Nation, but cannot diſobey my Natural Prince, but to the prejudice of my Countrey and my own, becauſe I owe them no Obedience in point of Juriſdiction, as I do my own King. So I may for the ſame Reaſon refuſe the Juriſdiction of a Forrein Church, but cannot of my own, which has a lawful Power over me, and to which I owe Obedience, becauſe I am a Member of her Polity. For every perſon, and all Perſons who live in the World, muſt own a Subjection to the Government where they live, and becauſe that affords them Protection, therefore they are to pay their Obedience, both as a Duty of Gratitude, the Foundation of Society, and the Intereſt they have to maintain that Government and Power which does protect; ſecure, and defend their Lives, Liberties, and Eſtates; and in effect, all the Happineſs of Humane Life.

Now ſince the Light of Nature, Reaſon, and Intereſt does oblige all men to own this as a neceſſary Truth, and thoſe who have oppoſed it, have ever been eſteemed the common Enemies of all Mankind, Traitors not only to the Government they have oppoſed, but to the Foundation and Principles of all Society, and to the happineſs of Mankind in general: Therefore it is abſolutely neceſſary in any diſtinct Society of Men, that the Circumſtances of Religion (for the Subſtance of Faith is not in the power of any Mortal man to Alter or Eſtabliſh) ſhould be adapted to the attainment of this Common Deſign of all Government both Civil and Religious, the Happineſs of the Society. But this is impoſſible to be effected where there are many diſtinct Churches in the ſame Society? For either the Supreme Authority has Power over them all, or over none at all; if none at all, the Society is ruin'd, and he is no longer King, nor they own themſelves his Subjects, who deny his Authority; and that they owe him obedience if he has Power over them, it muſt be in Circumſtantials of Government, Order, and the manner of Divine Worſhip. Now either he can command them to perform theſe all one way, and then they are no longer diſtinct Churches, but the ſame; or he cannot lawfully command them, nor are they bound to Obey; and ſo he is no longer their King, nor they his Subjects, then he obliges them by parting with his Soveraignty, and they pleaſe (upon that Condition that he permits them to do what they pleaſe) to afford him their Subjection. So that in effect, diſtinct Churches, and Independent upon the Soveraign in the ſame Nation, which is one intire Body Politick, are ſo many Spiritual Electors of Germany, who own an Emperor in Name, but are abſolute in Reality, and Soveraigns within their own Territories and Dominions.

BESIDES, there is ſo near a Connection between all Temporal and Religious Laws, the Laws of Men having their Foundation and Stability from the Original Laws of God; and being only Lawful ſo far as they are agreeable to them, that it is impoſſible for the moſt Nice Curioſity to diſtinguiſh the Limits of theſe two Powers, the Temporal and the Spiritual. Now if we ſuppoſe ſeveral diſtinct Independent Churches in one Nation, we muſt ſuppoſe them to have diſtinct Forms of Government, and it will be impoſſible for the Prince to make any Temporal Law, which ſome of them may not pretend is againſt their Juriſdiction; Let it be to raiſe Men or Money for the common Defence of all by War, it may be an eaſy Scruple whether the War be Lawful? whether that be his Intention? whether it be for the Common Benefit; and according as theſe diſtinct Churches judg it Lawful or Religious, Safe or Dangerous, ſo ſhall he receive their aſſiſtance; So far and no farther goes their Obedience; A too viſible Effect, of which, it is to be ſeared we have at preſent, when theſe Churches and their Juriſdiction is not by Law permitted; and what might we expect, if this Power which they challenge were either Tolerated, or by Law Eſtabliſhed? So that if Obedience be a neceſſary Duty, both Civil and Religious, in order to the Happineſs of any Society or Nation, one Church owning that Subjection and Obedience in point of Government (not of Faith) is neceſſarily to be Eſtabliſhed in that Society and Nation. But I ſhall diſcourſe more fully upon this Particular hereafter, and therefore refer the Reader thither; only I deſire it may be taken notice of, that the Deſign and Quarrel of all Diſſenting Parties, however they may pretend only purely Spirituals, Conſcience, and Religion, yet ends in the pretence to Soveraignty and Dominion; and though it talks only of the Altar, yet is level'd at the Throne; and that therefore the Church of England, which makes not the leaſt pretentions to the prejudice of the Princes Right, but by her Doctrine and her Practices teaches Humility, Obedience, and Submiſſion to the Prince, renders her true Sons the beſt of Subjects, as well as the beſt of Chriſtians; and that nothing but Ʋnity in Government can teach men rightly to Honour the King, as Ʋnity in Faith teaches them truly to fear God, and be true Members of the Holy Catholique Church.

BUT ſecondly, It will be Objected, That by this Poſition of the Neceſſity of Ʋnity in Government, and Uniformity of Worſhip, in Rites and Ceremonies, in a National Church, Men will be obliged to ſubmit to thoſe things which are againſt their Conſciences.

FOR anſwer to this at large, I refer them to a ſmall Treatiſe Intitled The true Liberty and Dominion of Conſcience, where they may ſee how they impoſe upon themſelves and others, by obtruding upon them Private Opinion or perſwaſion for Conſcience; for unleſs they be certain by Divine Revelation of clear Scripture, or conſequence of Scripture which will not admit of a Doubt, that the things impoſed are Unlawful; Conſcience is not concerned in them, and it is only their Opinion, which ought to ſubmit to Publique Peace, and Government, which are clear and evident Commands of God. If the things commanded are Unlawful, ſhew us the Prohibition: If they be not Unlawful, they may be impoſed; for any man may by Authority be lawfully commanded to do what is Lawful, for the obtaining Peace and Happineſs to himſelf and all others of the ſame Society; Nay he is bound in Conſcience to do it.

BUT for a further ſatisfaction, and a ſhort Anſwer, I deſire it may be conſidered, that every ſubmiſſion to the Judgment and practice of another who is of a different Opinion, is not an Error, if the thing be indifferent about which we diſagree; and that I may without offending my Conſcience, do what I am commanded, though in my private Judgment I do not approve of it, if by doing of it I promote Peace, and ſhew my Obedience: For where the Queſtion is, whether by not doing this, I ſhall obey my own Judgment, which doubts whether I may do it Lawfully; or diſobey that Power which commands me to do it, which I cannot deny but has a Lawful power to command me? The Reſolution is eaſy; for I am not by my obedience to a private doubt, to break a known Command of God, who commands Obedience to my Superiors in all things which are not contrary to his commands; and whether we ſhould obey God or Man, our ſelves or the Magiſtrates and Rulers of of the Church, is no ſuch hard Queſtion as ſome people have made it.

BESIDES, Though wilful Errors in Faith are Damnable, yet Errors in Circumſtances neither are nor can be ſo, unleſs we make them ſo our ſelves by Diſobedience to God, in refuſing for Peace and Ʋnity to ſubmit to our Superiors, which is Damnable. Nor indeed can any of the ſeveral Rites and Ceremonies of Religion be properly called Errors, though they be different, nay contrary one to another: For where there is no poſitive Command of God to Determine us, either part is lawful or unlawful, only according as it is commanded or forbidden by thoſe who are in Authority; and if it be not determined by them, then as we in our own Judgment ſhall be perſwaded, that is conducive to Gods Glory and the Happineſs of Mankind. For whether I ſhould pray in a Surplice, or in a Cloak, is not a point of Salvation; for I may do it with either, or neither, and yet go to Heaven; but Diſobedience to my Lawful Superiors, ſhould they command me to pray to God in Publique, in either of them, is an Error in Faith; for who ever is guilty of that Diſobedience, muſt either believe that God is not the Author of that Command, or that it is not true, which is Infidelity and Error. Now let any perſon of Sobriety Judg whether ſuch a Conſcience is a good Conſcience, and void of offence to God and Men, which will ſtrain at the Gnat of an indifferent Ceremony, and ſwallow the Camel of Diſobedience? And whether all good Chriſtians ought not to joyn with the National Church in ſuch Ceremonies and manners of Worſhip, as admitting them to be as bad as any Ceremonies can be, which are not Damnable, rather than by endeavouring to avoid them, and refuſing to uſe them, to run the certain Hazzard of ruining the Peace of the Church and Nation, and certain Damnation, by their Diſobedience to the Command of God?

I deſire to make this as clear as I can; and therefore we will Inſtance in the ſign of the Croſs after Baptiſm; This Ceremony is by many ſo much abhorred, that they will rather not have their Children received into the Covenant of Grace by Baptiſm, or (which is the ſame thing) have the Sacrament from thoſe who, having no lawful Ordination, have therefore no Commiſſion to go and Baptize all Nations: Now, ſuppoſing the ſign of the Croſs after Baptiſm a ſuperfluous or ſuperſtitious Ceremony (which yet will never be proved as by the Church explained in the Office of Baptiſm, and the 30 Canon) yet ſtill the Uſe of it could not be injurious to Salvation, or Damnable, becauſe it is no where in Scripture forbidden; nor ever aſſerted to be Eſſential to the Sacrament; Nor condemned by either Councels, or the Practice of the Church in any Age, but frequently uſed by the Primitive Chriſtians, both upon that and many other Occaſions: what a man may do without fear of Damnation, he may do ſafely; nor is he to be judge of the Expedience or edifyingneſs of the Ceremony; for who made any private man a Judge over others? that very capacity Excludes him from that Power. But for any perſon to refuſe to have his Child Baptized, becauſe of this Ceremony, or to refuſe to obey his Superiors, is to make himſelf a Judge over them, and a damnable Sin: Waſhing with Water in the Name of the Father, the Son, and the holy Ghoſt, is the Eſſence of the Sacrament, but there are ſome Prayers to be made;1 Tim. 〈◊〉 For every Creature of God is ſanctified by the Word of God and Prayer, ſome Geſtures, ſome Poſtures to be uſed in ſuch a weighty Solemnity, ſome Praiſes due for ſo great a Benefit: and theſe being no where directed what they ſhall be, are left to the Care and Wiſdom of the Governors of the Church, who to avoid Confuſion, and to Eſtabliſh Ʋnity by Ʋniformity, to preſerve the Decency of ſo Sacred a Duty, preſcribe this Form of words, theſe Geſtures and Rites, and this ſign as of great ſignification, that as St. Paul ſays, We ſhould Glory in the Croſs of Chriſt, and receive that as a Badge or Cognizance of our Chriſtian Profeſſion.

THE ſame Anſwer will ſerve for all the Ceremonies which are made uſe of, or commanded by the Church of England. Nor ſhall we need to fear leſt by this Power of the Church, the Ceremonies ſhould ſwell to ſuch a bulk as to be burthenſom by being too numerous; ſince the Governors themſelves are not without a Rule in this particular, which is the Determination of the firſt General Councel at Jeruſalem: Acts 15.28. For it ſeemed good to the Holy Ghoſt and to us, to lay upon you no greater burden than theſe neceſſary things: one of thoſe neceſſary things was before indifferent, viz. to abſtain from things ſtrangled; and St. Paul ſeems to make even the other, about the things offer'd to Idols, the ſame; which now were made by the Councel neceſſary.

BUT ſuppoſing that there were a real Clog of Ceremonies (which none can juſtly complain of amongſt us) yet would any man looſe the ſubſtance for fear of the ſhadow, refuſe to Eat good and wholſome Diet, becauſe the Diſh was Silver, and too much Garniſhed; and by Schiſm and Diſobedience run the hazard of his own Soul, and all thoſe ſeduced by him, meerly to avoid the doing of thoſe things, which if he does them cannot in the leaſt prejudice his Salvation? for theſe are only the Conditions of our maintaining Peace, Ʋnity, and Charity, but not the Conditions upon which our Salvation depends; becauſe God has no where ſaid, he that does theſe things ſhall be damned, and he that abſtains from them ſhall be ſaved; but he has ſaid, we muſt hear the Church, and if ſhe Commands this, for Peace ſake, we muſt Obey, leſt we be juſtly eſteemed as Publicans and Heathens.

BESIDES, they who Command muſt anſwer to God for themſelves, and they who are to Obey ſhall not anſwer for the Errors of their Superiors; but no man can anſwer to God for his diſobedience againſt them in theſe Commands, not only becauſe they are not Judges whether they ought to do or not to do what they are Commanded, but becauſe there can then be no ſuch thing as Obedience, if every man may be his own Judge; for what one man may do out of pure doubt or ſcruple of Mind, thouſands will pretend to do; and it being impoſſible to diſcover the Tender Conſcience from the Obſtinate and Deſigning, all Duty to our Superiors in the Church will be Evaded with pretence of Doubting; or elſe conſiſt in obeying only ſo far as we like the Commands; which is for fear of Popery to make every Man his own Pope, to diſpenſe with the Laws of God and Man, juſt as they ſuit his Intereſt and his Inclination: to make the Scriptures a Noſe of Wax, and the King and Church meer Heads of Wood; and ſince the reaſon of Obedience is, becauſe we think it truth which is Commanded, and that they who Command are better able to Judge for us than we our ſelves, as being by God appointed over us for that Deſign, ſhould they be miſtaken in what they Command, yet the Judge of all the Earth, who cannot do wrong, would be ſo far from puniſhing, that he would reward ſuch Obedience, becauſe done according to his Command. Nor ſhall the other for Commanding, becauſe they did it with a good Deſign, provided when it does appear to them to be of ill conſequence, they ceaſe to impoſe it any longer; which is the true reaſon why many things in the ſervice of God have been altered and aboliſhed upon ſeveral Occaſions.

THIRDLY, It will be objected, That by this Rule, all the Gallicane, German, and other Proteſtant Churches, who live under a Government which owns and Commands the Romiſh Diſcipline and Church, will hereby be made Schiſmaticks to thoſe ſeveral National Churches, of which they are Members; and that hereby a neceſſity is laid upon us to return to the Obedience of the Church of Rome; for if thoſe Churches may diſſent from their National Churches, and yet hold the true Faith, why may not we; why ſhould their Diſobedience be Lawful, and ours Damnable?

To this I anſwer Firſt, That the Difference between thoſe Churches, and the National Church in which they are, does not conſiſt in Matters of Circumſtance or Ceremony but in Matters of Faith; and though I will neither undertake the Defence of thoſe Churches either in Doctrine or Diſcipline; yet, I ſuppoſe, they ſeparate from the Roman Communion upon the account of the Impoſitions of that Church in Points of Faith, ſuch as are the Popes Supremacy (never owned in France even by the Catholiques) the Doctrines of Infallibility, the real Preſence by Tranſubſtantiation, Merit of Works, and Supererogation, Invocation of Saints, Purgatory, Adoration of Images, &c. and the Roman Church who impoſes theſe as Articles of Faith, is her ſelf Schiſmatical (if not Heretical) from the Catholique Apolique Church of all Ages; and therefore to depart from her where ſhe departs from Truth, is no more Hereſie or Schiſm, than it would be to depart from the Law of Moſes, or the Jewiſh Communion in Circumciſion, &c. or of Mahomet, if thoſe were impoſed as Matters of Faith by that or any other Church: for the Apoſtles Rule holds good to the End of the World for all Chriſtians in Matters of Faith and Manners, Be ye followers of me as I am of Chriſt. 1 Cor. 11.1. And would the Romiſh Church Impoſe no more upon Chriſtians as neceſſary to Salvation, than is contained in thoſe three famous Creeds of the Apoſtles, Nice, and St. Athanaſius, and what is clearly contained in Scripture, which have ever been the Standards of the Catholique Faith, I think every good Chriſtian, over whom they may challenge a Lawful Juriſdiction, ought to joyn with them in Communion of Government; and even thoſe over whom they can rightly challenge none, ought yet to agree with them in the Communion of Faith; Nay, ſhould they command many Ceremonies in the Service of God, more than they do, yet thoſe who live in the Juriſdiction of that Church, ought to ſubmit to them for the maintaining of Unity, Peace, and Charity: and I doubt not but the Foreign Proteſtants (at leaſt in Charity I hope ſo) if there were no other matters of Difference between them, would eaſily be perſwaded to ſubmit to all the Points of Government, Ceremony, and much more. I remember what a Famous French Miniſter ſaid to this Purpoſe, when he was told that ſome of the Engliſh Nonconformiſts refuſed Communion with the Church of England, becauſe they were Enjoyned to wear the Surplice, and other Veſtments; I wiſh, ſays he, that the King of France would command me to perform my Function in a Fools Coat: ſo little did he think the outſide and dreſs of Religion to be of the Eſſence of it, and ſo neceſſary did he judge Obedience, as well as true Faith, to the Peace, Unity and Happineſs of the Church.

BUT Secondly, Many of thoſe Proteſtants have Licence and Tolleration given them, to Celebrate the Worſhip and Service of God according to their own Way, and by that Diſpenſation, they are free from the guilt of Diſobedience to the Civil Magiſtrate; and for the Obedience they owe to the Church of Rome, I preſume they are willing to give it with all their hearts, if Rome Exacted no more in matters of Faith than God Almighty requires as neceſſary to Salvation.

BUT the Caſe is clearly different betwixt our Diſſenters, and the Foreign Proteſtants; for our Differences are, or at leaſt are pretended to be, about matters of Polity, and the Manner of performance of the Offices of Religion: and let the Nonconformiſts prove us but Guilty of deſtroying one Article of Faith, or impoſing any thing to be believed or done contrary to the Scriptures, and let them diſſent from us in Gods Name; and till they can do that, their Separation will be a horrid Schiſm, and their Nonconformity a manifeſt Diſobedience to the Laws of God and Men. And ſhould the Foreign Churches refuſe the Communion of the Church of Rome, and diſobey the Princes whoſe Subjects they are, commanding them, if there were no greater Differences than Matters of Ceremony and Circumſtance, I doubt not but their Separation and Diſobedience would deſerve the ſame Character.

BUT ſuppoſing the Supreme Power of thoſe Countries ſhould abſolutely prohibit the Proteſtants the exerciſe of their Religion, I think they ought to obey, and fall to the Old Arms of the Primitive Chriſtians, Prayers and Tears, and not to the new Methods, of Manaces, making Parties, and endeavouring by force of Arms to obtain that from Authority by Violence and Compulſion, which they cannot by Perſwaſion: A Practice ſhameful to the Proteſtant Cauſe, and for any thing I can ſee, if they Judg of all by the Example of our Diſſenters, more likely to perſwade all Princes to Extirpate them out of their Dominions for Seditious Schiſmaticks, and Dangerous Rebells, than to Tollerate them as Innocent and Religious Chriſtians.

THIS was the Cuſtom of the Ancient Chriſtians, who Conquered more by the Croſs, than the Perſecutors by all their Cruelty; who overcame by Suffering, and not by Rebelling. A remarkable Inſtance of which. we have in the Army of Julian the Apoſtate, who were obedient to him as their Temporal Soveraign ſo long as he liv'd; but after he had jeſted out his impious Soul with a Viciſtî Galilaee, and that Jovinianus was choſen Emperor, which he refuſed as being a Chriſtian, and thinking the whole Army Pagans, they all cried out, Et nos ſumus Chriſtiani, We are all of us alſo Chriſtians. Here were men in Arms, a Powerful Number of Veterane and Victorious Legions; and yet had they not ſo much as a Rebellious thought of Eſtabliſhing Religion by force or violence.

CHAP. VII.

BY what has been ſaid, it appears that the Foundation of all Charity among Chriſtians, is built upon Ʋnity in Faith, which is the neceſſary bond of the Catholique Church, which is the Company of all faithful People which are, have been, or ſhall be in all Ages and Places of the World; and that Ʋnity in Government as well as Faith, is the Bond of Peace; and Obedience a Duty therefore which all men owe to their Lawful Superiors, as the Neceſſary Ligature of a National Church; which being a Political Society of Religious Men, does therefore require a Political Government in Religious as well as Civil affairs.

THE not well conſidering of this Difference between a National and the Catholique Church, ſeems to be the chief Ground of the Quarrels among Chriſtians: for the Catholique Church being the Spiritual Body of Chriſt, is United in it ſelf and to him by the Spiritual Bond of the Catholique Faith; which Faith may be kept Whole and Undefiled, though there be great Differences in External Rites and Ceremonies. For all Ceremonies are not fit for all Places; as for Example, Submerging of the perſon Baptized may do very well in the warm Climates, but would be very hazardous in the more Northern Regions of Muſcovy, Ruſhia, &c. Thus we ſee it was adjudged in that Great Controverſie about the Celebration of Eaſter, between the Eaſtern and the Weſtern Churches: For when Anicetus Biſhop of Rome, and Polycarp Biſhop of Smyrna, differ'd in their Opinion about it, they came to this amicable Determination, that each Church ſhould celebrate it according to their own Cuſtom, for which they gave this Reaſon, Quia non oportet propter Caeremoniarum diſſonantiam, rumpere Fidei Conſonantiam, & Eccleſiae Concordiam: The Peace and Concord of the Church in the Harmony of Faith, ought not to be broken for a diſagreement in matters of Ceremony; And becauſe this Difference made a great Noiſe in the Church for many years, •• d in regard it Confirms my Poſition of Ʋnity of Faith, being the Bond of the Catholick Church, and Ʋnity of Government as well as Faith, that of a National Church, I will relate the Hiſtory of it in ſhort as it is Recorded by Euſebius in his Eccleſiaſtical Hiſtory. Euſeb. lib. 5. c. 24, 25, 26.

Polycrates Biſhop of Epheſus, and a great many of the Aſian Biſhops, alledging the Practice and ancient Cuſtom of St. John, the beloved Diſciple of our Lord, who was himſelf Biſhop of Epheſus, Polycarp, and ſeveral others obſerved Eaſter upon any day of the Week according to the Cuſtom of the Jews. The Chriſtians of the Weſtern Church obſerved it, as we do, upon the Sunday, being the day of his Reſurrection. Upon this, Victor Biſhop of Rome, pronounces them Excommunicate and ſeparates from their Communion; Irenoeus Biſhop in Lions, ſhews Victor his Error, and that for Ceremonies and Circumſtances the Ʋnity of the Church ought not to be broken; which he manifeſts by the Diverſity of ſeveral Churches, in obſerving the time of Faſting before Eaſter, ſome only one day, ſome two, ſome more, to forty, and yet for all this, ſays that Excellent Father, they were at Ʋnity one with another, and as yet retain it; for this Variety of Faſting commendeth the Ʋnity of Faith; and thereupon writing to Victor, he acquaints him, that Anicetus, Pius, Hyginus, Teleſephorus, and Xyſtus his Predeceſſors, though not obſerving the ſame Cuſtom with the Biſhops of Aſia, yet nevertheleſs were at Ʋnity with them, and ſent the Euchariſt unto the Brethren of other Churches, that obſerved a Contrary Cuſtom; ſhewing him alſo how Polycarpus did not endeavour to alter the Judgment of Anicetus, but told him that he ought to obſerve the ancient Cuſtom of his Predeceſſors: Upon which, for the reaſon before-mentioned, they friendly received the Holy Euchariſt together, the Symbol of their Ʋnity in Faith, and parted from each other in Peace; and all ſuch, adds he, as held contrary Cuſtoms and Obſervations throughout the Ʋniverſal Church, held faſt the Bond of Love and Ʋnity; no Church endeavouring to impoſe upon the Liberty of others in point of Circumſtances, ſo long as they all held the Catholique Faith as the only neceſſary bond of Ʋnion in the Catholique Church, and Ʋnity of Government as the Bond of Ʋnion in the ſeveral Diſtinct and National Churches, whereof the Univerſal is compoſed, and which therefore it appears, had Originally a Juriſdiction among themſelves, over which neither Rome nor any other had a Power.

So that is clear, that ſeveral National Churches may lawfully differ in External Rites of Government from the Catholique, without the danger of Schiſm; But now in a National Church there is a neceſſity of Ʋnity and Obedience to the Determinations of thoſe who are the Lawful Governors of it; and all Diſobedience there is a Schiſm, in regard the Peace of that Church, the Order, and Charity of it, without this muſt be deſtroyed; and therefore there is a Neceſſity of this Ʋnity in point of Government in any National Church.

Now every Diſtinct Nation, as before was ſaid, being a ſeparate Society of men Diſtinguiſhed from the reſt of the World, by a different Government, and their Obedience to it, as well as by their Place of Habitation; there is a Neceſſity that Religion ſhould conduce all it can to the preſervation of that Political Frame, upon which the Well-being and Happineſs of the Society depends; For the Civil and Religious concerns are ſo mutually interwoven, that no man can be a Good Citizen who is an ill Chriſtian, or an ill Chriſtian who is Bonus Civis, a good Publiquewealths-man; and theſe do mutually ſupport one another; true Religion Improving this Intereſt of all Men, by making the Civil part of the Polity, a Duty of Religion among Chriſtians, whereas among Heathen, it was only a duty of Intereſt and Policy: For even in this ſenſe we may truly ſay as our Saviour of himſelf, Matt. 5.17. that Chriſtian Religion came not to deſtroy the Law, but to fulfil it; to conform Humane Laws to the Rule of Divine Equity, Truth, and Juſtice; and for this reaſon our Lord himſelf gave that Univerſal Precept to Render to Caeſar his Due; which alſo he confirmed by his Practice, paying him Tribute even with a Miracle.

NOR do we ever find the Primitive Spirit of Chriſtianity oppoſing any humane Laws or Power, unleſs they were ſuch as directly ſtruck at the Root of Faith and a holy Life; ſuch as were the ſevere Edicts of the Perſecuting Emperors, to compel them to renounce and Blaſpheme Chriſt; to adore the Pagan Gods; or to offer Incenſe to the Statues of the Emperors. Nay, when they were treated with more than inhumanity, they never had recourſe to Violence, or attempted to juſtle the Temporal Power out of the Throne, or force it to a compliance with their Wills, but ſuffered patiently, even when (as Tertullian Apologizes for them) they were grown ſo numerous, that if they ſhould by a Common conſent have deſerted the Empire, they would have left Deſolation behind them.

THIS being therefore granted, That our Obedience to the Laws of the Polity or Nation wherein we live, (ſo long as they command nothing contrary to the Divine Law) is a part of our Chriſtian Religion, (as may be eaſily made appear from Reaſon, Scripture, and the Practice of the beſt and pureſt Ages of Primitive Chriſtianity) even in ſuch Conſtitutions as concern the Government of the Church, as well as the Temporal Affairs of State, which was done with great happineſs to both, in the Reigns of Conſtantine the Great, and many other Chriſtian Emperors; I will therefore proceed upon this Poſition, to ſhew that, in Order to the happy Condition both of Civil and Religious Affairs, there is an abſolute Neceſſity of Ʋnity and Ʋniformity of Government Eccleſiaſtical in a National Church.

THIS Neceſſity is grounded both in the Prudence of the Lawful Policy, and Religious Wiſdom. I will begin with the Religious Neceſſity.

WE muſt therefore conſider the Eſſence, the Nature, the Deſign, and the Intention of the Goſpel, in that part of it which differences it from all other Religions, both Pagan, Jewiſh, and Mahumetan, for the Intention of that muſt be our Great Deſign, if we will be true Followers of Chriſt, and not in Words profeſs we own him, but in Actions deny him, and his Royal Prieſthood over us.

NOW the very Eſſence of Chriſtian Religion conſiſts in Love, or Charity; this is the New Commandment, and the fulfilling of the Old: and herein it is that Chriſtianity differs from and Excells all other Religions. The Heathens knew no more of this than their Intereſt obliged them to; and therefore all thoſe of Different Nations, Manners, or Religions, were eſteemed Barbarians and Enemies; and accordingly treated: and had not God Almighty permitted the Regiment of the World to be Abſolute and Tyrannical, this want of Charity one to another, would certainly have thrown them into perpetual Civil Wars and Confuſion amongſt themſelves, there being then no Rein upon Ambitious Spirits, but Fear of the Arbitrary Power, and Will of their Princes, which was the Supreme Law by which they Rul'd their Subjects. And even the Law of Moſes (according to the corrupt gloſs of the Scribes and Phariſees) ſaid, Thou ſhalt love thy Neighbour and hate thine Enemy; Matt. 5.43. and according to the letter of it, Exacted Life for Life, Eye for Eye, Tooth for Tooth. But when the Eternal Son of the Bleſſed came into the World, both to Redeem it and Renew it; to Exalt men who were ſunk into a Degeneracy below the Beaſts that Periſh; and to make them partakers of the Divine Nature, he teaches another Doctrine very harſh to Fleſh and Blood, but ſuch as would in reality make them reſemble God their Heavenly Father. He teaches them to Love their Enemies, to Bleſs them that Curſe us, to do good to them that hate us, to Pray for them that deſpightfully Ʋſe us, and Perſecute us; by which Methods we ſhall come to be the true Children of the true God, whoſe Glorious Sun riſeth upon the Evil and the Good, Matt. 5.44, 45. and whoſe fruitful Showers fall upon the Juſt and the Ʋnjuſt. This Love he makes the Foundation of Religion which he was to introduce into the World, proceeding from the infinite Love of God to Mankind, & from the God of Love; and therefore he tells us that the whole Law is compriſed in theſe two Commandments, Matt. 22.37, 38, 39, 40. to Love God and our Neighbour. And therefore he does ſo often repeat that which he calls the New Commandment; Joh. 13.34, 35. A new Commandment I give unto you, That ye Love one another, as I have Loved you; that ye alſo Love one another; by this ſhall all men know that you are my Diſciples, if ye have Love one for another. And what he taught he alſo confirmed by his Example, In that he died for us when we were Enemies.

NOW the Command being Ʋniverſal, to all thoſe who are the Diſciples of Chriſt; they who hate another, becauſe they differ or diſſent from them in ſome things, which Chriſt having left indifferent, has therefore left to the Wiſdom of thoſe with whom he intruſted the Government of the Church, to determine as they ſhall Judge moſt conducive to this great Deſign of Charity, cannot be the true Diſciples of Chriſt; 1 Joh. 4.40. for, If any man ſay, I love God, and hate his Brother, he is a Lyar. And therefore the holy Apoſtles, and particularly the beloved Diſciple St. John, lays ſuch weight upon this Duty, and ſo frequently commands it, that his three Epiſtles are ſcarce any thing elſe but a repetition of that Command, and the reaſons for it: which brings into mind what I have ſomewhere read of that Apoſtle, that in his extreme old age reſiding at Epheſus, and governing the Churches of the leſſer Aſia; when he was not able to perform the Offices of the Church, yet he would be carried in his chair to the Aſſembly of Chriſtians, where he would ſeveral times repeat this Sentence; My little Children love one another: and being demanded the reaſon of this ſhort, but Excellent Sermon, he made anſwer to this Effect, becauſe, It did compriſe the ſum of all Religion, and that Charity would cover a multitude of other faults. And therefore St. Paul doubts not to give it the preheminence above the two other principal Graces. 1 Cor. 13.13. Now (ſays he) abideth Faith, Hope, and Charity, but the greateſt of theſe is Charity. For when Hope ſhall be compleated by poſſeſſion, and Faith changed into Fruition, then ſhall Charity be moſt triumphant, as being the Life of Heaven, and the pleaſing imployment of a glorious Eternity. And certainly it is this love unſeigned both towards God and towards our Brethren, that is ſo of the Eſſence of Religion, that without both theſe, it is but a meer Impoſtor: for no perſon can truely fear God, who does not ſmcerely love him; and no man loves God ſincerely, who does not love his Brother alſo:1 Tim. 5.1. For the End of the Commandment is Charity, out of a pure heart, and of a good Conſcience, and Faith Ʋnfeined.

NOW taking this for a Foundation, which no good Chriſtian can deny, I proceed to ſhew that it is abſolutely impoſſible to maintain this Charity without Ʋnity both of Faith and Government in a National Church; and to make it evident, I ſhould need no ſtronger Argument than what the holy Apoſtle St. Paul ſubjoyns in the words following thoſe of his laſt repeated: From which (ſays he) ſome having ſwerved, have turned aſide to vain Jangling. Here is the ſource of all the Churches Miſeries; this vain jangling has ever been the occaſion of all thoſe Diſſentions and Diviſions, thoſe miſchievous Quarrels which have not confined themſelves to Words, but have proceeded to the Outrages of Blows and Blood; it is want of Charity, and that pure heart and good Conſcience which commands Peace, and forbids all Diſorder and Diſobedience, which are deſtructive of it in the Church of God.

BUT to make this apparent, ſo as that no Evaſion may be found, let us conſider that Ʋnity of Faith is not ſufficient to maintain Charity in a National Church, unleſs there be alſo Ʋnity in point of Government; for where men Live together imbodied in one political Society, and are therefore daily converſant together, it is impoſſible but they will diſcourſe about the Modes as well as the Eſſence of Religion: and ſuppoſing that all People had free Liberty to chuſe after what manner they would ſerve and Worſhip God; no doubt is to be made, but every man would prefer his own choice both of Opinion and Practice, before that of others; and Eſteem it moſt agreable to the Will of God, and moſt conducive to the great Deſign of all Religion, the Eternal Salvation of Mens Souls: This undue preference of their own Way, as it would naturally incline them to make as many Proſelytes as poſſibly they could, (a Duty they would judge themſelves neceſſarily and indiſpenſably obliged to perform) ſo would it neceſſarily put them not only upon defending and maintaining their own Way, but of leſſening, and it may be debaſing and vilifying all others in compariſon of it. Nor would others be leſs eager in ſearching out and Expoſing their Errors and Defects, thereby to Eſtabliſh themſelves, and their Way of Worſhip, in the good Opinion of their Followers, to which Revenge (for affront and indignity offer'd to what they Eſteem moſt Sacred) would contribute not a little: ſo that all Religion would come to conſiſt in frivolous and endleſs Diſputes and Differences, what kind of Breath, what Tones, Words, Habits, Geſtures, or Poſtures God Almighty is beſt pleaſed with; and inſtead of that Charity which covers a multiude of Faults, that would be the beſt, which had the leaſt, and was beſt able to diſcover the Infirmities of all others; and would ſeem to conſiſt not ſo much in its own Excellencies or Perfections, as by diſcovering the defects of thoſe who did oppoſe it. Nor would theſe fooliſh differences terminate in meer Words and Wrangles, but proceed by degrees to the higheſt Animoſities and Extremities of Hatred, and ſuch a hatred as inſpires Men with the deviliſh Principles of indeavouring to Extirpate Root and Branch with Fire and Sword, all thoſe who differ from them it may be but in the Punctillo's of outward Ceremonies: and they who ſhall appear moſt Zealous in Executing this blind and furious Rage, ſhall be accounted moſt godly and Religious Murder ſhall be called Juſtice; Wrong, Violence, and Oppreſſion, Puniſhments juſtly inflicted upon the Wicked; Sacriledge ſhall paſs for Piety, and the moſt horrid and ſlagitious Enormities, ſhall be dedicated to the Glory of God; and be reputed acceptable ſervice to him, being done, or however pretended, with the deſign of propagating the Goſpel, rooting out Superſtition, Falſe Doctrine and Hereſie.

O meek and bleſſed Jeſus! thou innocent Lamb of God who takeſt away the Sins of the World, is this the Religion which with thy precious blood was planted in the World, and watred with the blood of ſo many of thy holy Saints and Martyrs? Aſſuredly God is not in ſuch terrible Hurricanes, Whirlwinds, and Earthquakes, Tempeſts or Fires, as rend the Mountains, 1 Kings 19.11, 12. and break the Rocks in pieces; as ſhake and put all the Foundations of the World out of Courſe, and conſume all before them: No, no; it is in the ſmall ſtill voice, the calm, and ſoft voice of Peace and Meekneſs that God and true Religion are to be found. Alas! it is not in this mans pompous breath, nor that mans Eloquent Harangue that God is delighted; it is not the rude and undecent Religion of him who deſpiſes all Ceremonies in the Worſhip of God, who will not bend his knee or uncover his head for fear of he knows not what Idolatry; Nor is it the over ſuperſtitious and courtly ſervice of him who makes all his Religion groan under the Load of ſplendid Ceremonies, that God is pleaſed with: he has no more ſatisfaction in theſe Exterior demeanors, than, as the Pſalmiſt ſays, Pſal. 147.10, 11. in the ſtrength of an horſe, or in the legs of a man; but the Lord taketh pleaſure in them that fear him, in thoſe that hope in his Mercy. And all theſe outward Demonſtrations of our Worſhip, are only valuable according to their inward intention of promoting the main Deſign for which he intended them, which is Peace, Unity, and Concord among the Sons of Men.

NOW this bleſſed Peace, this happy Ʋ nity, and this Chriſtian Concord, are not to be hoped for in any National Church, but by ſubmitting to ſuch common Expedients in the Celebration of the Publique Worſhip of Almighty God, as by putting an End to theſe Differences, may lay aſleep all theſe occaſions of Diviſions, Diſputes, and vain janglings; and may therefore cut off the root and occaſion of Quarrels about the How God ſhall be ſerved. And this Power muſt either be granted to be in the Governors of the Church and Nation, or otherways all falls to Confuſion: For if it be not in the Church, then have not any Diſſenters that Power over their Churches; and therefore they go about an unlawful Action, and are bold Uſurpers over the Chriſtian Liberty of their Brethren, whileſt they go about to Eſtabliſh any Government in their Congregations; if it be in the Church, then either that Authority is in the Church of England, or She is not a true Church. Let them prove that, and we will fairly and quietly yield them the Cauſe; But if the Church of England be a true Church, and a true Church have ſuch a Power, then ought all who are in that Community and Nation, to be obedient to her Determinations; becauſe they are within the Verge of her Juriſdiction; and they who are diſobedient, are guilty of the breach of Ʋ nity and Charity, and Enemies to Peace; and if the Author of the Epiſtle to the Hebrews be of any Credit, they who do not follow Peace with all Men, as well as Holyneſs, (and much more then with that Church which brought them forth, and has nurſt them in her tender Arms) ſhall never ſee God. And into what a deſperate condition then have they reduced themſelves, who for want of this Charity, Peace, and Unity, run themſelves and their Diſciples into the danger of being Excluded, (notwithſtanding all their Holyneſs) from the Glorious preſence of God, which in plain Engliſh is Eternal Damnation.

AH poor Church of England! how juſtly mayeſt thou take up the Mournful complaint of God Almighty by his Prophet Iſaiah; Hear ô Heavens! Eſay 1.2. and give ear ô Earth! I have nouriſhed and brought up Children, and they have rebelled againſt me! O miſerable and deceived People! How vainly do you Eſtabliſh your hopes of Eternal Happineſs upon principles of Diſſention? Who are made believe no way ſo ſecure to attain Salvation, as Diſobedience to the Government of the Church your Mother? Who loſe all Charity, the ſubſtance of Religion, for the Watry ſhadow that appears in the ſmooth but treacherous face of the ſpecious words of Reformation, and greater degrees of Purity; not conſidering in the mean time, that theſe are all (the beſt of them) but outward Forms of Godlineſs, common to the Good and Bad; but that Charity and Obedience in order to Brotherly Ʋnity, are the Power and the Life, the Soul, and very Eſſence of all true Religion: With theſe, Religion may be falſe, but without the other, it can never be true. Eſay 5.21. Wo unto them (ſays the Prophet) that are wiſe in their own eyes, and prudent in their own ſight. And what can be more Evident than that theſe People muſt be ſo to the higheſt degrees of Folly and Frenzy, who expoſe the Peace and Well-fare of the Church, to ruine and Diſtruction, in complaiſance to their private ill-grounded Opinions in mere matters of Indifferency; who neglect a certain Duty, for a Doubtful Suppoſition; and have leſs Eſteem for Charity than a Scruple or a Fancy; who by their obſtinate Practice ſo contrary to all Antiquity, and ſo wholly new, and therefore Ʋncertain, ſet themſelves in the Throne of Wiſdom and Prudence, much above all the Learned, Pious, and glorious Governors of the Church, Saints, and Martyrs, which have been in all Ages ſince the Son of God laid the Foundation of it with his precious Blood: Nay, even above the Son of God himſelf, who not only left that Government in his Church, (as ſhall be ſhewn hereafter) but by the Miraculous continuance and preſervation of that Government, has manifeſted that he does approve it, and that he has upheld it by his mighty Power and Wiſdom.

LET Diſſenters therefore ſhew us perſpicuouſly when there was any other Government in the Church than that of Biſhops? Let them ſhew us when ever the Church was without a Publique Liturgy, ſince that compoſed by St. James? When ever Chriſtians were without Prieſts to attend the Altar, Heb. 13.10. of which they who ſerve the Jewiſh Tabernacle have no right to Eat, or that theſe were of the Peoples chuſing, and not Ordained by Biſhops to their Sacred Function? Let them ſhew us where ever any perſon was permitted to Entertain the People with a long Extempore Prayer, more to the diſplaying his own Abilities than to edify them; more to diſparage others who cannot, who dare not if they can, be ſo bold with the Dreadful Majeſty of Heaven, than to bring them into Charity with ſuch Perſons, whoſe conſiderative Modeſty ſtands amazed at the thoughts of the Divine Omnipotence, as having been taught by the Holy Spirit, Eccleſ. 5.1, 2. That God is in Heaven and we on Earth, and therefore our words ought to be few; and that it is a fooliſh Preſumption to think we can pleaſe him by breaking his commands, by being raſh with our Mouths, and haſty with our hearts to utter any thing before God, for they who do ſo conſider not that they give the ſacrifice of Fools, Rom. 3.8. and do Evil; which an Apoſtle tells us we muſt not at any Rate be guilty of, not though we may reaſonably hope for a good Effect from evil Actions, whoſe Damnation he there ſays is juſt.

LET them ſhew us theſe things either poſitively commanded of God, or prohibited, Univerſally practiſed by the Church, or condemned; or otherways let them confeſs that they are wiſer than the Generations of their Fore-fathers in Chriſt; wiſer than the Apoſtles and all the holy Martyrs, who with their Blood Sealed and Delivered the Truth of theſe things down to us. And if they will call theſe Practices Antichriſtian, Superſtitious, and Unlawful, if they will tear off the Ornaments of their Mother, nay and Murther her too, becauſe ſhe will not conſent to betray her ſelf and her truſt to their Novel Wiſdom, if they will more barbaroufly than the Roman Souldiers rend the ſeamleſs Coat of Chriſt, to patch up another of their own Inventions; we muſt pity them and pray for them in the Language of our bleſſed Jeſus, Father forgive them for they know not what they do: Luk. 23.34. and yet even that Charity does not deprive us of uſing all Lawful ways and means to defend our ſelves from their injurious incroachments; nor is it meant that our Charity ought to be ſo defenceleſs, as voluntarily to Expoſe us to their Injuſtice and Cruelty: And that glorious Law which commands us to love and pray for our Enemies, does not oblige us to offer our throats a Sacrifice to their Swords, nor are we bound to be ſo kind to them, as to be Cruel to our ſelves.

I could heartily wiſh the ſad Effects of the Decay of Chriſtian Charity among us were only the Cloudy apparitions of my own fears and imaginations; Airy Combats and Meteors of the Mind: But alas! we may but too ſorrowfully invert the ſaying of the Royal Prophet; Pſal. 44.7 We have heard with our Ears, and our Fathers have told us; nay, miſerable people that we are, we have ſeen with our Eyes theſe afflicting Truths: For no ſooner was the Church of England, ſtept out of the Errors and Darkneſs of Rome; but the Devil, the great Incendiary of the World, envious of our Happineſs, begun to ſow the Tares of Diſſention among us. I will not repeat the Names of thoſe Authors of our Miſery, but I deſire all Diſſenters of what Names ſoever, to conſider what have been the Effects of theſe Differences which for this 80 years they have with ſuch Hereditary Violence and Animoſity maintained againſt the Church of England? What is it that has baniſh't all Charity from the Minds and Lives of Men? What is it that has made all thoſe Heats, Strifes, and Diviſions, thoſe bitter Railings, that Hatred, Emulation, and at laſt Separation from the Communion of Saints (which is one Article of our Faith) between people of different Opinions? What is it therefore that has ſacrificed Faith to Opinion? From what Fountain flow'd all thoſe fearful ſtreams of blood, which ſo lately ſtaind our yet bluſhing Fields, Scaffolds, nay our very Temples and Altars? From what Coaſt blew thoſe Whirlwinds of Rebellion and Sedition, not privy but publique Conſpiracy, which threw down all, Crowns and Mitres, Churches and Palaces, every thing Sacred and Civil; which occaſion'd the ruine of ſo many Millions of Souls, Bodies, and Eſtates? This Cloud which was at firſt no bigger than a Mans hand, which afterwards cover'd the face of the Heavens with Storms and Tempeſts, Thunder and Lightning, like the diſmal Plague of Egypt, Fire mingled with Hail, was nothing but the diſlike which ſome perſons had that their ſenſe was not made the ſtandard of Religion; and becauſe, contrary to their good liking, ſome Ceremonies were thought fit to be retained in the Church, as being of great Antiquity, of Excellent Uſe and neceſſity, which they would have had totally aboliſhed.

THESE men, whoſe Tempers were warmer than their Charity, and whoſe Zeal was much too heavy for their Judgment; either not conſidering, or not caring what muſt be the neceſſary conſequences of theſe ſparks of Diſſention; ſet their Lungs to work as well as their Wits, to blow them up into a Flame; pretending to the Ʋnwary, that that Fire which was indeed of their own kindling, was the only Goſpel Light; and that which by its future Effects has proved it ſelf a Portentous Comet, was the Day ſtar from on high which was ſent to viſit them, to lead them to Eternal Light, under the Glorious Sun of Righteouſneſs. Had it burnt like the kind and wondrous lambent flame in Moſes his buſh, without conſuming it, we might have been induced to believe that God was in the Fire. But alas! it was too ravenous to permit us to continue in that belief; and the World has found by dear Experience, that it was of the Extraction of that Fire St. James deſcribes unto us, Jam. 3.6.8. Behold (ſays he) how great a matter a little Fire kindleth; and the Tongue is a Fire, a World of Iniquity, it ſets on fire the whole Courſe of Nature, and it is ſet on fire of Hell; being an untamable little Animal, an unruly Evil, full of deadly Poiſon, Eſpecially when therewith we bleſs God even the Father, and curſe Men who are made after the ſimilitude of God.

HOWEVER, to juſtifie their Diviſion and Diſlike, they did indeavour with might and main, to pull down Babylon, as they call'd not only Rome but the Reformation, (that being the odious name of whatever diſpleaſes them) becauſe it was not model'd according to that Platform which they therefore fancied, becauſe it was of their own deviſing: Diſcourſes full of Gall and Wormwood, inſtead of Meekneſs and Humility, flew like lightning from their Pens, as well as Invectives, and bitter Reproaches from their Mouths. And to make ſome ſhew that they were not without Reaſon, a new Frame of Church Government, wholy unpreſidented, and never before practiced, was minted at Geneva: This gliſtering Medal (as the courſeſt Medals will do when they come firſt off the Mint) ſhone with ſuch a dazeling luſtre in the Eyes of thoſe who Coïn'd it, as the ſilver ſhrines of Diana did in the Opinion of Demetrius: and preſently (I will not ſay poſitively for the ſame Reaſons) it gain'd as many, and as tumultuous Worſhippers, who like the wild Epheſians cri'd up this 〈 in non-Latin alphabet 〉 , a Thunderbolt newly dropt from the Clouds, with as much Erneſtneſs and as little Reaſon, Where ſome crïed one thing, Acts 19.32. and ſome another, for the Aſſembly was confuſed, (as it always happens where any thing is managed by Tumult and Paſſion) and the greater part knew not wherefore they were come together: but ſome there were who did; and they who did not, yet were made believe they were as good as the beſt. Yet was not even this Glorious and thorough Reformation, though new run and caſt, ſo pure and perfect from all the droſs of Superſtition and Corruption, but that ſome of quicker ſight and ſounder Judgment among themſelves, eſpied ſome Babyloniſh ruſt upon it; and ſtraight they began, after the Example of Presbytery, to make uſe of their Chriſtian Liberty, and to ſeparate likewiſe the Pure from the Vile.

THUS was the Unfortunate Ichabod of Presbytery born amongſt us, with the Death of his Mother, and the Diſmal overthrow of the Holy Church: 1 Sam. 4. The Glory departed from our Iſrael, the Ark was loſt, and there was a great ſlaughter among the People. Then aroſe whole ſwarms of Sects, or rather Inſects in Religion, with guilded Wings, but Scorpions Tayls, painted Bodies, but ſtill poiſonous Stings; and as if Beelzebub the God of Flies, and Ekron, had been let looſe among us, nothing was heard but the confuſed buzzing of theſe differing Opinions, who all pretended to gather Honey for the Hive, but were in truth Sacrilegious Robbers; agreeing in nothing but their mutual hatred, and common deſign againſt the Church of England, whoſe utter Extirpation was the mark of their United Conſpiracy; in order afterwards every one to Eſtabliſh themſelves, not only upon hers, but the Ruine of their differing Confederates.

THESE have been, and I wiſh I could ſay they were not at preſent the ſad, natural, and neceſſary Effects of breaking the Unity of Government in the outward Adminiſtration of the Service of God; which crumbles a glorious Church into the Epicurean Atoms of Faction and Confuſion, till at laſt there remains little of it, beſides the Name: and moſt certainly they who have once ſhaken hands with this Ʋnity, muſt of neceſſity in a ſhort time take their leave of Charity; for theſe are the Twins of true Religion, which live and dye together, and when theſe are gone, the tongues of Men and Angels, the Faith of Miracles, and the flaming Zeal of Martyrs, are but ſounding Braſs and tinkling Cymbals, they may make a little jingling noiſe of Religion, but it is to be feared, the louder they are, the more Empty of the ſoul and ſubſtance of true Piety, and Chriſtianity.

So that thoſe who do believe that Charity is ſo of the Eſſence of Religion, as good Works are of Faith, without which the one is as dead and vain as the other; will eaſily be convinced, both by Reaſon and Experience, of the abſolute Neceſſity that there is of Ʋnity in Point of Government to preſerve that Charity alive: ſince without this Ʋnity of Government to determine and give a Period to the Differences of ſeveral Opinions, which ſhall be obtruded as Matters of Faith, all Religion preſently degenerates into vain and endleſs Diſputes; theſe produce Diviſions, Factions, and Parties; thoſe run immediately into ſeparation of Communion; that leads men headlong to Animoſities and Hatred, and Hatred always ends in Confuſion and every evil Work, as St. James has well inform'd us. Jam. 3.17. For (ſays he) the Wiſdom which is from above is peaceable as well as pure, full of Mercy and good Fruits, and the fruit of Righteouſneſs is ſown in Peace of them that make Peace, and all other Wiſdom which baniſhes Charity with a pretence of Eſtabliſhing Piety, is Senſual, Carnal, Deviliſh; Excellent recommendations of Reformation carried on without Nay againſt this Charity and Unity in the Goverment of a National Church!

CHAP. VIII.

THUS we ſee that Unity in Point of Government, as well as Faith, is abſolutely neceſſary in a National Church to preſerve it in Peace and Charity, and that is in plain Terms to render it truly Chriſtian, and a part of the Catholique Church, which we all profeſs to believe as an Article of our Faith. We ſhall ſee in the next place how neceſſary this Ʋnity in point of Government, is to maintain Chriſtian Diſcipline in the World; and how without it, that great Power of the Keys which Chriſt gave to his Apoſtles and their Succeſſors, for the Government of his Church, becomes impracticable, and of no Uſe or Authority for ſuppreſſing Vice, or Encouraging true Piety and Religion.

LOUD and clamorous are the Complaints and Declamations againſt the vitiouſneſs and Debauchery of the preſent Age; and not without too evident Truth and Reaſon: Impiety which was formerly uſed to wait for the twilight, dare now walk bare fac't, and ſtare upon the Sun: St. Paul ſays of the modeſt Debauchees of his Age, They that are drunken are drunken in the Night; but now licentious men are become ſo impudent as to ſcorn to throw the Mantle of Darkneſs over their vitious Intemperance, that they take a Pleaſure and a Pride to Riot in the day time, and to affront God and Men, and even humane Nature it ſelf, by their prodigious and Publique Sins and Follies. They who did ill formerly, hated the light, but now Men ſtudy to affront it, and oblige that pure and innocent Bleſſing, to become not only a Witneſs but an Aſſiſtant to their Brutiſh, and ſhameleſs Diſorders: and would looſe their greateſt pleaſure, ſhould they not expoſe themſelves and their deeds of Darkneſs to the diſcovery of the Day.

ALL this is laid upon the Government of the Church, which though it be as innocent as the light by which they are boldly acted; yet muſt they conſpire in the guilt of theſe horrid Crimes, if we will believe Diſſenters; who bluſh not to lay this falſe Accuſation to the Charge of the Government, that thereby they may render it Criminal and Odious, and themſelves and Party Clear and Innocent; when as in truth and reality, the Guilt of theſe miſcarriages will be found to lie at their own Doors; and let them wipe their mouths never ſo demurely, and ſay they have done no Evil, Prov. 30.20. with Solomon's Common Woman; let them waſh their hands with Pilate, and ſay they are guiltleſs; I doubt not to make it appear to the contrary. It is a bold Charge, and I know they will ſtart at it as much as the Diſciples did, when our Saviour told them, That one of them ſhould betray him; and be as forward as they to Cry out, Is it I? Who we? but what if it prove true; and be made good againſt them? I will indeavour it; and yet with all the Chriſtian Compaſſion that I am capable of; for I have no deſign to Expoſe their Perſons to hatred, but to bring them to true Repentance, by ſhewing them the Danger of thoſe Ways, which with the ſpecious ſhew of Righteouſneſs and Holineſs, deceive them into a Contempt of the terrible Authority of the Church, and others, by their Example, into all Senſuality, and Impiety.

THAT Chriſt left to the Governors of his Church the Power of the Keys, is moſt Evident from his own plain and clear Words. For when he was to leave this World, he called his Apoſtles to him, and Then ſaid Jeſus unto them again, Joh. 20.23. Peace be unto you: as my Father hath ſent me, even ſo ſend I you; there is their Miſſion and Commiſſion for their Function and Government; and when he had ſaid this, Matth. 18.18. he breathed on them, and ſaith unto them, Receive ye the holy Ghoſt: there is their Unction and Ordination, their ability to perform the Duty, and diſcharge the truſt repoſed in them; Whoſe ſoever Sins ye remit, they are remitted unto them, and whoſe ſoever ſins ye retain, they are retained: There is the Office and the Power which was put into their hands; the Expedient by which they were to govern and Rule the Church of God. And though the Romaniſts endeavour to Monopolize (even in the literal and worſt ſence) this great Power only to Saint Peter and his Succeſſors, as they pretend the Roman Biſhops only are; yet nothing is more clear, than that our Saviour intended them all an Equal ſhare, and a Power to derive it to their Succeſſors in all Churches, to the End of the World; His gracious Promiſe of being with them extending unto all Times, Places, and Perſons, who ſhould ſucceed any of the Apoſtles, as well as St. Peter: The Church being built not only upon him, but upon the Foundation of the Prophets and Apoſtles, Chriſt Jeſus being himſelf the Chief and Corner-ſtone, in whom and by whom the whole glorious Fabrique is Ʋnited and Compleated.

THIS Power of the Keys, of binding and looſing, is the Power of Excommunication of Offenders, and Abſolution of Penitents, and is indeed all the Power which Chriſt left with his Church, and the only Juriſdiction which the Governors can exerciſe in and over it: For all Corporal Puniſhments are properly and peculiarly veſted by God himſelf in the power of the Temporal and Civil Magiſtrate, who carries the Sword, and is ordained of God for that very purpoſe and Deſign; as St. Paul acquaints us,Rom. 13. for he beareth not the Sword in vain, but is the Miniſter of God, a Revenger to Execute puniſhment upon him that doeth Evil.

AN Inſtance of this terrible Sentence of Excommunication, we have inflicted upon the Inceſtuous Corinthian; and that with a great Formality: 1 Cor. 5.5. This is my Determination (ſaith the Apoſtle) In the name of the Lord Jeſus Chriſt, when yeare gathered together, and my Spirit with the power of our Lord Jeſus Chriſt, to deliver ſuch a one to Satan; as he tells us in another place, that he had delivered Hymeneus and Alexander to Satan, that they might learn not to Blaſpheme.

By virtue of this dreadful Power it was, that the Primitive Governors of the Church, even when they had no aſſiſtance, but all oppoſition from the Secular Powers, yet kept the Flock of Chriſt in all Obedience, Subjection, good Order and Diſcipline: Then were Chriſtians Miracles of Charity, Piety, and Devotion, to the wondring Pagans, when they were obliged to thoſe Duties by no Humane Laws, when there were no fears of Priſons, Tortures, Confiſcations, or Baniſhment, unleſs for being and owning themſelves to be Chriſtians; but the only fear of Excommunication, and being put out of th Fellowſhip of the Saints here on Earth, and denyed Entrance into the Congregation of the Faithful; of being debarred from receiving the Holy Euchariſt, and joyning in the publique Service and Worſhip of God, was more forcible to make them Holy, Obedient, and Ʋnanimous, than all the Torments deviſed by Perſecution, were able o make them Prophane or Vitious: For why? They did believe, that unleſs the Governors of the Church, the Succeſſors of the Apoſtles, did remit their Sins on Earth, they ſhould not find remiſſion in Heaven; they therefore believed it, becauſe Chriſt the Eternal Truth had ſaid it: They did believe, that unleſs they were United by Communion to the Holy Catholique Church, they could never hope for the Remiſſion of Sins, the Reſurrection of the Body unto Life Everlaſting; which is the moſt ancient Confeſſion of the Chriſtian Faith; and which with great probability is ſuppoſed to be delivered by the Apoſtles, to the Church, as a ſhort ſum of Faith neceſſary to Salvation.

NOR were they more fearful of this formidable Sentence of Excommunication, than deſirous of the Abſolution of the Church, to reſtore them to the Honour of God Almighty after they had offended; and by ſerious and Solemn Repentance, were thought orthy to be readmitted into Communion. And this is the other branch of the Power of the Keys, and from hence aroſe the neceſſity of Confeſſion; for Chriſt having left a power with his Church to forgive the Penitent, it was ſuppoſed, that this was not to be done at random; but the People looking upon the Prieſts as the Phyſicians of their Souls, and as ſtanding between God and them, as Internuncij or Celeſtial Embaſſadors, as St. Paul terms them, when they expected Spiritual Remedies for the Diſeaſes of their Souls, they thought it neceſſary, Eſpecially in imminent danger of Death, truly to ſtate the Caſe and Condition of their Souls to theſe Spiritual Phyſicians, that ſo they might be Judges of it, and accordingly apply ſuitable Remedies; and from hence ſprung theſe excellent Effects.

FIRST, Men avoided the Danger of flattering themſelves into a dangerous perſwaſion of the Goodneſs and ſafety of their Condition; and by conſequence from that ſecurity and falſe Peace which has betrayed Millions into Eternal Miſery: For as nothing is more natural than for men to love themſelves, ſo nothing does more powerfully incline them to Judge favourably, and with a dangerous Partiality concerning their Eternal Condition; it being with Diſeaſes of the Soul as with thoſe of the Body, where no Perſons, not even the Learned in the Art of Hermes, when ſick themſelves, are more incompetent Judges of their own ſtate, than thoſe who labour under it; who many times Flatter themſelves with delirous Fancies of Life and Health, even when they are under the Agonies of approaching Death.

SECONDLY, Hereby many haynous ſins which men commit in ſecret, were nipt in the Bloſſom; and believing that without Confeſſion there was no Abſolution to be expected, the very fear of Diſcovery, or of Damnation without it, gave ſtrange checks to ſuch Tempers who had not abandoned all Modeſty: Nor is it to be eſteemed a Wonder, that Men ſhould receive a more powerful Control from the fear of Humane Knowledg, than from the apprehenſions of the Omniſcient Divinity, ſince it is ſo well known, that all men are more affected by the power of ſenſible Objects, than of Faith and Reaſon; and every mans own experience will convince him that the fear of Shame and Reproach upon Diſcovery, has at leaſt in ſome part of his Life been more powerful to preſerve him from ſome Sins, than all the terrors of a Future ſtate of Miſery; and the witneſs of a little Child which might make a Diſcovery to the World, has prevented the Execution of ſome wicked Deſigns, which the Conſiderations of the Divine preſence in all places, would have had no great influence upon.

THIRDLY, Hereby People came to have a true Love and Veneration for their Spiritual Guides, a love of Reverence, and a love of Tenderneſs; looking upon them as their Spiritual Fathers, and honouring them as ſuch: Then men did not ſet an Eſtimate upon them, only proportionate to their abilities of making Extempore Prayers (a thing wholly unknown to the firſt Ages of Chriſtianity) or for their gifts of Eloquent Orations in the Pulpit; no more than they would do their Phyſicians for thoſe Talents; which though very excellent accompliſhments, yet were not thought Eſſential to their Profeſſion, nor conducive to the Health of their Patients; who are not to be diſcourſed or courted by the power of Rhethorique into recovery; but they look't upon them as thoſe who had the charge of their Souls, and that they were ſet by God to watch over them, Heb. 13.17. as they that muſt give an account; and for this Reaſon it was that they obeyed thoſe that had the Rule over them, and ſubmitted themſelves.

THEN was there no quarrelling, no Litigious Suits at Law about the Maintenance of the Prieſthood, (one thing, and the main one, which renders the preſent Clergy ſo ſlenderly poſſeſſed of the affections of the People) but they thought with the good Apoſtle, That thoſe who ſowed unto them Spiritual things, ought to reap a ſhare of their Carnal things: and after the Maintenance of the Clergy was Eſtabliſhed by the Donatives of their Pious Anceſtors, who gave thoſe Revenues as Free Alms to God Almighty,Frank Almoigne Libera & perpetua Eleemoſyna, The Tenure of the Church. and for the ſupport of his Servants and Service; they thought it no leſs than Sacriledge to rob God of Tithes and Offerings, dedicated to the Uſe of thoſe who by their Attendance upon his Altar, were incapacitated to amaſs up Riches, or even Competencies for a future ſubſiſtence, as the Secular People were by ſeveral Arts and Trades. Nay, ſo cautelous and nice were they in this particular, that they thought they could not dye with a ſecure Conſcience, unleſs they gave ſomething by way of Compenſation for Tithes forgotten to be paid in their lives; an Opinion which deſcended down to the days of our Grandfathers, as is apparent by the ſeveral Wills of ancient Date.

I am not ignorant that this will expoſe me to ſome Obloquy, and that I ſhall be Cenſured hereby to aim at an Eſtabliſhment of the Clergy, in Honor, Profit, and Dominion; or it may be I may ſuffer in my Reputation, as going about to introduce Popery by Auricular Confeſſion.

FOR the Firſt, I can make no other Vindication of my Innocence, but an unfeigned Proteſtation with Saint Paul, that according to the beſt of my Underſtanding, I ſpeak the truth in Chriſt, 1 Tim. 2.7. and lie not; and that I have no other Deſign, either in particular or general, but the Peace of the Church, the Glory of God, and the Salvation of all Men; to which I am perſwaded this would extreamly conduce: and not a little to the quiet of mens Lives, and advantage of their Temporal Affairs: by cutting away the root of Unkindneſſes about Meum & Tuum betwixt the Miniſter and his Pariſhioners: ſince we daily ſee, not only that this is the divorce of their Affections, but that this petty Sacrilegde is injurious to their Eſtates; for what they do thus by an evil Covetouſneſs unlawfully ſubſtract from the Eſtabliſhed maintenance of the Clergy, is uſually to their treble dammage repaid to the rapaciouſneſs of the Ʋnder Officers of the Law, and in concluſion both parties are looſers; but the greateſt loſs is that of Charity and mutual love one towards another.

AS to the accuſation or ſuſpicion of being a Papiſt; I am as far from it, and it may be farther than they who ſhall indeavour to fix that Calumny upon me: for I neither believe with the Romiſh Church, that it is a Sacrament, and abſolutely Eſſential to Salvation, ſince Children who could never ſpeak, and Mutes may be ſaved without it; neither am I for thoſe private and Auricular Confeſſions, or think thoſe Pennances which are enjoyned as the conſequence of them, can make ſatisfaction for the Sins. I remember very well the Scandal and Inconvenience which ſuch confeſſion brought into the Church, which joyned with the Vow of ſingle Life in Prieſts, may give both great Temptation and Opportunity to repeat. I know that for this Reaſon, as Socrates reports,Socra. Eccleſ. Hiſt. l. 5. c. 19. Nectarius Patriarch of Conſtantinople, by the advice of Eudemon, baniſht it from the Eaſtern Church: and though I am not ſo hot as Baronius, who calls him Cacodemon, Bar. Tom. Ann. 1.56. Nu. 28. Andrad. Orth. Exp. p. 633. or ſo violent as Andradius, who terms it, Impudentiſſimum illud Nectarij factum; the moſt Impudent Fact of Nectarius, yet I cannot tell whether modeſtly one may not ſay it was Impudent. For whoſoever will cooly conſider the Hiſtory of thoſe Churches of the Eaſt, ſhall find, that the loſs of this Advantageous Poſt in point of Diſcipline, gave Entrance to thoſe ſwarms of Hereſies, and that prophane Licentiouſneſs which in concluſion brought down Vengeance from Heaven upon them, and was compleated in the Ruin and Subverſion both of the Church and Empire of the Greeks, by the barbarous Mahometans. Whereas the Weſtern Churches did for many Ages preſerve themſelves in great degrees of Purity of Doctrine, and ſtill by retaining the Uſe of Diſcipline, continue their being, notwithſtanding their great Corruptions in matters of Opinion, which they call Faith.

I know that all this ſuppoſed danger might have been prevented, and confeſſions made in publique in the Church before the Congregation, and yet ſo private, that none might hear them beſides the Miniſter to whom they were made; and cuſtom of Uſage would have taken away that dangerous ſhame and modeſty which makes men hide their Sins and cover their Trangreſſions.

I know that humble confeſſion to God Almighty is the way to find Mercy; but I know not yet how to underſtand that command of St. James, Jam. 4.16. Confeſs your Sins to one another, and Pray for one another, and ye ſhall be healed, unleſs it be meant that we muſt confeſs our Sins to thoſe who are to Pray for us, and have Power given from above to heal us, which cannot be ſuppoſed to be given to all the Congration of Chriſtians, and therefore in reaſon muſt be referred to thoſe who are their Guides; ſuch publique confeſſions being more likely to procure diſgrace and reproaches, and breed diviſion and contempt among Chriſtians, than either Pardon or Peace, where any perſon ſhall by diſcovering how he has injur'd his Neighbour, expoſe himſelf much ſooner to his Revenge than to Remiſſion. Nor can I tell how the Church can bind or looſe on. Earth the Sins of Men, without a knowledge of them firſt; and it is impoſſible they ſhould know many private, great, and deadly ſins, without the Confeſſion of the Criminals. Mat. 3.6. Mark 1.5. Saint John the Baptiſt received the People to his Baptiſm; confeſſing their Sins; and Saint John the Evangeliſt tells us, Joh. 1.4.9. If we confeſs our Sins he is faithful and juſt to forgive us our Sins. God knows all things, our very thoughts a far off, but he uſually works by Means, and always where he has appointed Inſtruments he makes Uſe of them; and having conferred this Honour and this Power upon the Miniſters of his Church to declare Sinners abſolved upon true repentance, it is but reaſonable the Plaiſter ſhould be both proper and ſit for the Sore: Now let a man diſcourſe never ſo home and preſſingly to People, the neceſſity of Repentance and Confeſſion to God Almighty in general Terms, it is but like the Arrow that a certain man drew at adventure, which may hit between the joynts of the harneſs; but uſually men fence off Generals, and ſecure themſelves in Multitude and Number, that that is not adreſſed to them, or that they are not concerned: Nor does any thing cut ſo home, and pierce to the quick, dividing like a two edged Sword the very joynts and marrow, as a particular Charge, like Nathan's to David, Thou art the Man. 2 Sam. 12.7. The random Parable never affected the ſinful King, till he came to that cloſe touch, and then he comes immediately to Confeſſion and Repentance. Now how any mortal man ſhould come to diſcover the ſecret ſins of others, which are ever moſt dangerous, I am not able to tell without their confeſſion; and how thoſe ſecret ſins ſhould be healed by the Prayers of the Church, without being known, I confeſs my ſelf wholy ignorant; but that the Church has this Power given by Chriſt, that I am not to learn; for Chriſt himſelf has taught me to know and believe it, becauſe he has ſaid it. The wiſe man tells us, Prov. 28.13. He that covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall find Mercy. Who can hide his ſins from the knowledge of God, before whom all things are naked and open? Since therefore God. knows them already, to whom ſhould we confeſs them but to Men, and to what Men, but to thoſe whom God has intruſted with the charge of our Souls, and from whom he expects an account? and what account are they likely to give of the ſins of thoſe under their charge, or of the applications that they have made uſe of to cure and heal them of thoſe moſt dangerous wounds, which never came to their knowledge: and which makes me more confident in my perſwaſion, even thoſe who cry out againſt Auricular Confeſſion, and under that Name againſt all Confeſſions as Popiſh; yet will (if I am not miſinformed,) admit none into their Congregations, without ſomething like it under another Name; nor will they receive any to the Sacrament without Examination; one part of which, I preſume is, of the ſtate of their Souls as to ſin, as the other is of their Faith and Knowledge of their Duty: and thus they confeſs the neceſſity of the thing, whilſt they go about to Eſtabliſh their own Church Government, by what they make a Crime in others, and make uſe of as an Engine to overthrow them.

SO that notwithſtanding what Cenſure I may fall under, I ſpeak it with humility and ſubmiſſion to better Judgments, I cannot ſee how any Church can be happy without this Expedient: The Clergy will never recover that Veneration and Reſpect due to their Sacred Function; nor the love of thoſe under their Charge, which is ſo neceſſary an ingredient to their doing good in their ſeveral places and ſtations; Nor will People ever be brought to know themſelves, and the neceſſity of having Spiritual Guides, or the danger of wholy relying upon themſelves and their own Knowledge and Judgment, till this Power of the Keys, in the Abſolution of humble Penitents, upon Confeſſion to their Paſtors, be in ſome meaſure reſtored and put in Practice: and by how much more it prevails, by ſo much more will the Church grow in Peace, Unity, and Godly Love. For a man may be born with all the Capacities of Mind, and Endowments of Nature, to inable him to Preach and Pray moſt Eloquently, or he may by Art and Induſtry acquire them; Nay, he may by Sorcery obtain thoſe which ſome People will call Divine Perfections, and Gifts of the Spirit, witneſs the late Relation of that abominable Wizzard, Major Thomas Weir in Scotland; and ſo long as people are cheriſhed in a falſe Opinion that theſe Abilities, however natural or acquired, are ſufficient to intitle them to the Office of the Miniſtry, they who are poſſeſſed of ſuch Gifts, will think themſelves as good and as wiſe (and it may be Excelling them in thoſe Talents) more wiſe and better than their Teachers: which will alſo incourage them not only to contemn and deſpiſe their Spiritual Guides, but to invade their Office; which is the prevailing Error of all or moſt of our Separatiſts and Diſſenters.

BUT when People ſhall come to underſtand that no Man is a Legatus Natus of Heaven, born a Prieſt or a Governour in the Church, but that the Prieſts of the New Teſtament, who are Prieſts for ever after the Order of Melchiſedeck, muſt be called of God, for that no man taketh this honour unto himſelf, but he that is called of God as was Aaron, Heb. 5.4. Rom. 10.15. and that no man can preach except he be ſent; when they ſhall know that it is not theſe Natural Abilities and Gifts, but the Power of the Keys, of binding and looſing, of remitting and retaining Sins, which Chriſt gave his Apoſtles, and they to their Succeſſors by lawful Ordination, which qualifies them for that Sacred Function; then would People learn to diſtinguiſh between Paſtors of Gods appointment, and Orators of their own Chuſing; and as the Apoſtle Exhorts and Commands,1 Theſſ. 5.12, 13. then would they know thoſe that labour among them, and are over them in the Lord, and admoniſh them, and eſteem them very highly in Love for their Works ſake, and then would they be at Peace among themſelves.

THEN would they repair for help, aſſiſtance, and direction, to the Phyſicians who are of Gods Inſtitution, and who have Authority, Virtue, and Ability, to heal their Souls, to bind or looſe, to remit or retain their Sins; and no longer truſt to thoſe Mountebanks of Religion, who by Antick Geſtures, and affected Words, draw them to their Stage, pretending Univerſal Remedies, when in truth they have no Power, no Virtue, no Authority, but delude them with Hard Words, and fair Speeches, making Merchandize of them, crying Peace, Peace, where there is no Peace, and ſlightly healing the Wounds of the Daughter of our People; when as they are not able to ſhew any Warrant from Chriſt, his Apoſtles, or their Succeſſors, for their obtruding themſelves into the Holy Function, and important charge of being Spiritual Guides and Governors of the Church and People of God.

FOR Ordination by the Impoſition of the hands of the Biſhop and his Presbyters, has in all Ages of the Church been eſteemed the Door by which good Men enter into the Fold of Chriſt, 1 Pet. 5. and take the Charge of the Sheep, not by conſtraint, but willingly, not for filthy Lucre, but of a ready mind, that when the chief Shepherd ſhall appear, they may receive a Crown of Glory that fadeth not away: And therefore our Lord the chief Shepherd tells us, He is the Door: By this Door, the Apoſtles and their Succeſſors entred, and he that entreth not by this Door into the Sheepfold, but climbeth up ſome other way (of Ambition) is a Thief and a Robber.

THIS high Truſt and Power over his Church, thus committed by Chriſt to his Apoſtles, and by them tranſmitted to their Succeſſors, for the management and governing of his Flock, was therefore given to all, that ſo they might preſerve their ſeveral Charges in Peace and Ʋnity; and that one might not bind what another had looſed; that one might not Abſolve where another had Excommunicated; which Rule was ſtrictly obſerved in all Churches, however they differed in Circumſtantials, not admitting the Outcaſts of another Church into their Communion, till they had purged themſelves of the Crimes objected againſt them, if falſe, or reconciled themſelves by Repentance, if true; whereby they conſtantly maintained the Ʋnity of Faith abroad, & the Ʋnity of Government at home.

LET us now ſee how this Power of the Keys becomes impracticable, by admitting diverſity of Government in a National Church? And whether they who ſet up Altar againſt Altar among us are not thereby guilty of that Licentiouſneſs and Impiety, againſt which they make ſuch loud Declamations, endeavouring to lay that which is the ſpurious Iſſue of their Separation, at the Door of the preſent Governors and Paſtors of the Church?

ALL the Power which Chriſt left with the Governors of his Church, as before was ſaid, is the Power of Excommunication, whereby Notorius Offenders and Scandalous Sinners were debarred from the Communion of Saints on Earth, and without Repentance and Abſolution, from all hopes of Pardon here, or Heaven hereafter; if there be any truth or force in thoſe Words of Chriſt, Whoſe ſins ye retain they are retained. But now where there are Diſtinct Collections of Men who own no dependance one upon another, but though in the ſame Nation, yet live under different, and it may be quite contrary Forms of Government, one from another; as before was ſhewn there will be a total Ceſſation of Charity, as well as Communion: And whileſt theſe Differing Congregations of men make it their greateſt endeavour (perhaps out of miſtaken Zeal, perhaps out of ſome other Deſign of Intereſt or Ambition) to propagate their Way, and increaſe the Number of their Proſelytes, and with it the Credit and Profit of their Doctrine, they will refuſe none that ſhall deſire to joyn with them, and enter into their Communion and Society; And the greater and more notorious Sinners they have been, if they can but act their Villanies more privately, and put on the Sanctimonious dreſs of Reformation, the greater will the Miracle of their Converſion appear; and the more Powerful and Efficacious will their Preaching ſeem, which draws ſuch Sinners to Converſion: By this Means thoſe who for any Crimes, fall under the Cenſure of another Church, and are by them rejected from Communion, ſhall find a Sanctuary, a Protection, nay and it may be an Eſteem, in that Church to which they flye for Refuge; whileſt they will certainly make their inclination to that Party, the principal occaſion of their Excommunication; and the reaſon of their Departure from the one, and adherence to the other; Nor will that Party to which they make their retreat and Application, only willingly receive them, but be ready to Exclaim upon the Injuſtice of the Cenſures of that Church from whence they came, and their Tyrannous proceedings; which they will call Perſecution, and ſuffering for Conſcience-ſake; then will they pronounce the Nullity of all ſuch Cenſures againſt them, and (notwithſtanding their ſtanding Excommunicate) that by joyning with them, they ſhall certainly be admitted into the favour of God, and obtain an Intereſt in Heaven; and it may be more certainly for ſuffering this which they will call Perſecution for Righteouſueſs ſake Now from this way of Procedure theſe inconveniencies will neceſſarily follow.

FIRST, The moſt Notorious Sinners ſhall be incouraged in their Impenitence, and ſhall be perſwaded, that to be reconciled to God Almighty, there is no neceſſity of Submiſſion, Repentance, or Abſolution, from the Church which they have offended; but rather they ſhall be inſpired with principles of Hatred and Revenge againſt the Church from which they are Excommunicated; and though they be denyed Salvation without Repentance in one Church, yet they can go to another, where they ſhall certainly meet with the Promiſe of it upon cheap and eaſie terms, viz. thoſe of Joyning with them in their way of Worſhip.

SECONDLY, Hereby men come to have a mean and contemptible Opinion of this Power of the Church: And value Excommunication from any Church, no more than ſome idle Servants do to be turned out of their Maſters Doors, who will preſently tell you, that the World is wide enough, and if one will not, another will. That there are more Services to be had: So will this ſort of People tell you, there are more Churches; and no queſtion but where in any Nation this Principle is allowed, there would be almoſt as many Churches as People; and when once they are come to ſlight the Cenſure and the Church, they will never ſo much as think of being releaſed from the Dangerous Bond of Excommunication, or to have their Sins remitted upon Earth, by the power of that Church which they have offended.

THIRDLY, Hereby others of the moſt Looſe and Licencious Lives will be incouraged to continue impious and Irreligious, though owning no Sect or Faction: And coming by their Example to deſpiſe this Power of the true Church, and to look upon Excommunication as a thing of no Danger, they will value no Church; but abandon themſelves to all manner of Wickedneſs, Irreligion and Atheiſm; and provided they can but ſcape the danger of Humane Laws, they will never trouble themſelves about the Eccleſiaſtical.

FOURTHLY, People will in a little time come to believe, that the only Duty of the Miniſter conſiſts in their abilities to Preach and Exhort; and that to Admoniſh and Correct is no part of their Office; and this being ſo eaſie a thing to be attain'd, and many times Eloquence (as before was obſerved) being a Natural Talent; Hereby Bold, Illiterate, Unexamined, Unqualified, Conceited, and Pragmatical Opiniatres, will invade the Sacred Function; by which means Errors will abound, new Hereſies will ſpring up daily, and old ones revive, flouriſh, and increaſe without control or contradiction; the Holy Sacraments of the Euchariſt and Baptiſm, will be either neglected and laid aſide; or prophaned by unhallowed hands: and in ſhort, thoſe great Miſchiefs, which are ſo much feared, muſt break in upon us; either Atheiſm, or ſuperſtitious will Worſhip, the Commandments and Traditions of Wilful, Ignorant, and Erroneous Men; and when once the Church is trampled under foot by ſo many Sects, and Hereſies, Ignorance will daily get ground, and that ſets the Dore wide open, either to the dreaded thing call'd Popery, to Paganiſm, or the Turkiſh Alchoran, which comes with the faireſt Pretence, and the fineſt Dreſs to win their Favour.

I do heartily wiſh all this were ſpoken like the Prophecy of Jonah againſt the Ninivites; what was ſuch occaſion of grief and diſcontent to him, as to oblige him in a ſullen humor to wiſh to dye, would be to me the greateſt Joy of my Life: But Experience, that fatal Miſtreſs, has taught us the truth of ſome of theſe Effects, and may well give us terrible apprehenſions of what we may expect. For no ſooner can an Offender fall under the deſerved Cenſure of Excommunication, or but in the danger of it, but preſently he turns Diſſenter, is received into the boſom of ſome Sect or Faction, and then he bids Defiance to all the Power of the Church, and fears nothing but the Secular Writ de Excommunicato Capiendo. Nay, I have my ſelf heard ſome Perſons boaſt of their being Excommunicated, and pretend to receive it as a ſavour, to be prohibited coming into the Church: from theſe mens contempt and vilifying of this dreadful Sentence, others who have no Religion have learned to deſpiſe it too; nor is there any thing in it formidable to them, beſides the expence of their Money to the Lay-Officers of the Eccleſiaſtical Courts: and when once men come to place all their Religion in fear of the Secular Power, and have no other bridle upon their unruly Paſſions and Deſires, beſides the Reins of Humane Puniſhments and the Laws of the Civil Magiſtrate, it is not to be admired if they run headlong into Brutiſh Impiety and downright Atheiſm: and they who are taught to believe, (and eaſily learn the Leſſon both by Example and Precept) that the Prieſt or Biſhop has no more Power over their Souls, than over their Bodies, will not be long before they Deſpiſe both the Perſons and their Office; and when men are arrived at that, for my part, I look upon their condition to be next to Deſperate: for however they may pleaſe and flatter themſelves in their Gay and Jolly humor of deſpiſing theſe contemptible Prieſts, the affront is really done to God Almighty, and I cannot ſee any great ſecurity in ſuch Atheiſtical Drollery. Hear ye Deſpiſers, and Tremble at what our Great Lord and Saviour ſays concerning the 70 Diſciples whom he ſent abroad to Preach the Goſpel of the Kingdom. Luk. 10.16. He that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me; and St. Paul is plain,1 Tim. 4.8. He that deſpiſeth, deſpiſeth not Man, but God.

WHAT can be the End of this, but Miſeſery here, and Eternal Damnation hereafter. He that deſpiſed Moſes Law died without Mercy; Heb. 10.28, 29. of how much ſorer puniſhment then are they worthy, who deſpiſe the Son of God? which all thoſe do who deſpiſe his Servants the Governors of the Church, who are ſent by him; which if I do not prove, let them go on and deſpiſe; but if they are, let them have a care of falling into the hands of a revenging God, for it is a fearful thing to fall into the hands of the Living God, Heb. 12.28. for our God is a conſuming fire. This is certainly the utmoſt deſpight to the Spirit of Grace, and the moſt unpardonable affront that can be offer'd to the Divine Clemency, and againſt which there is no remedy. A diſmal Example of which, we have in the Nation of the Jews: That God who proclaims himſelf Merciful, ſlow to anger, of great Compaſſion, and that repenteth him of Evil, after he had born all their Iniquities and Rebellions, could not bear with this;2 Chron. 36.15, 16, &c. For the Lord God of their Fathers ſent to them his Meſſengers, riſing up betimes and ſending them, becauſe he had compaſſion on his people, and on his dwelling place; but they mocked the Meſſengers of God, and deſpiſed his Words, and miſuſed his Prophets, until the Wrath of God aroſe againſt them, and there was no remedy. Then did the overflowing ſcourges come rolling upon them, Fire and Sword, and Captivity, Deſolation and utter Subverſion. God of his infinite Mercy have compaſſion upon his People and his dwelling Place, and turn the hearts of the Deſpiſers and diſobedient, to the Wiſdom of the Juſt, that we may not deſpiſe our ſelves and Nation into ſuch a Diſmal and inevitable Ruin.

CHAP. IX.

THUS have I ſhewn the Neceſſity that there is in every National Church, of Unity in point of Government, as well as Faith, upon a Religious account. Let us now come to Examine what Neceſſity there is upon a Politique account, as we are united together into one Community of Men, as well as a Society of Chriſtians.

WE muſt conſider therefore, that Religion was deſigned to improve even our Intereſt in this World to the beſt advantage of Living, and that to put on Chriſtianity, we are not to put off Humanity, or by learning Obedience to God, to forget what we owe to our Neighbour, or our King. The Eternal Prince of Peace as well as Truth, came to Preach Peace unto All; not to Embroyl the World, or unſettle the Thrones of Princes, but to Eſtabliſh them; for the Throne is Eſtabliſhed by Righteouſneſs. Pro. 16.12. That glorious Heir of all things, rejected the offer of all the Kingdoms of the Earth, and poſitively affirms, That his Kingdom is not of this World; and therefore when he took upon him Humane Nature, he own'd himſelf a Subject of the Roman Empire, and not only paid the Tribute for himſelf and Saint Peter, but Commands all men to do the ſame; and the great Deſign of the Goſpel which he came to Preach, was to make all men better in their feveral Eſtates, and Capacities of Life; better men, and therefore better Subjects to Princes. This was the particular Care of the Church, to inſpire the Converts to Chriſtianity with theſe Principles of Duty and Obedience, ſo neceſſary to the Peace and Happineſs of the World. So St. Paul commands, Ro. 13.1. Let every ſoul be ſubject to the higher Powers. Thus St. Peter Teaches and Commands,1 Pet. 2.13, 14, 15. Submit your ſelves to every Ordinance of Man for the Lords ſake: whether it be to the King as Supreme, or unto Governors, as unto them that are ſent by him for the puniſhment of Evil doers, and for the praiſe of them that do well: for this is the Will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh men. This being then one main Deſign of Chriſtian Religion, let us ſee of what Neceſſity, Ʋnity in point of Government in the Church, is in order to it, and what influence it has upon the Political Government of a Chriſtian State.

THE Root of all our Miſeries, Diviſions, and Diſorders is, That men take this for a Principle, That they may be Diſobedient to Lawful Authority without danger of Damnation: and ſo far has the miſchief of this fretting Gangrene ſpread it ſelf, that many People eſteem it a part of their Religion to diſobey the Civil Power, and think it is impoſſible for them to be ſaved, ſhould they be obedient to its Commands; which they think are inconſiſtent with the Commands of God. This Error muſt proceed either from Malice, or Miſtake; I will be ſo charitable as to ſuppoſe, not from the firſt; and therefore looking upon it as the Child of Ignorance, I will endeavour to ſtate the Caſe truly, that ſo the Underſtanding of Men being informed by Truth, they may either be reformed, or left without Excuſe.

THE great Deſign of the infinitely glorious, good and Wiſe Creator, being the Happineſs of Mankind, he therefore proportioned a Method for the obtaining of it; and Man being Created with a double Capacity of Injoying Happineſs both here and hereafter, therefore did that, Excellent Wiſdom appoint Religion as the Way and Means for attaining both; and for the accompliſhment of thoſe Noble and Excellent Ends, it is furniſhed with Rules and Precepts, which bear a double Reſpect to this double Capacity; one part Conducts us to God and future Happineſs in the External fruition of his grorious Preſence in Heaven; and the other Leads us to the Happineſs of this Mortal State, by the Politicl Rules of Living Well, with a mutual reſpect, not only to our own, but the happineſs of one another, by the lawful and moderate Uſe and Enjoyment of the inferior Creation, which God therefore made, that he might ſhew his Glory, his Wiſdom, his Power, and his Goodneſs to the Sons of Men. So that the ſum of all Religion in order to obtain this Happineſs, both here and hereafter, is to believe aright; and to Live Well: and both theſe are ſo Eſſentially neceſſary to Salvation that the one will not obtain it without the other; for the Devils believe, Jam. 2.19. though it makes them tremble. To believe aright, we muſt refer our ſelves to thoſe Divine Truths which God has from Heaven revealed to us concerning himſelf and our Duty, the ſhort ſums of which Faith the Church has collected out of the Sacred Writings, in the three Famous Creeds of the Apoſtles, St. Athanaſius, and the Councel of Nice. To Live well, it is required, that a man ſubmits to all thoſe practical Precepts and Rules of Life which God has commanded in his Will, revealed in his holy Word, by Juſtice, Temperance, Prudence, Chaſtity, Obedience, &c. and for the attainment of Happineſs by theſe Rules, in this preſent Life, God has not left Men in a wild parity like Brutes, but has by the Wiſdom of his Providence, divided the World into ſuperior, and inferior Degrees of Men, Subjects and Soveraigns, intruſting one to Rule and Govern, and commanding the other to Obey; and for this he has left many Poſitive Commands, too well known, and too numerous to be here repeated.

THESE Powers thus Ordained of God, and armed with his Sword, to execute Vengeance on them that do evil, are veſted with Authority to make ſuch Decrees, Laws, and Sanctions, as in their Wiſdom they ſhall Judg conducive to the Happineſs of the People committed to their Charge; that ſo they may be a Terror to evil Works, and encouragers of them that are Good. And to them proſecuting this great and good Deſign, and to thoſe Laws which do promote it, all men are bound to ſubmit not only for wrath, Rom. 13.5. but for Conſcience ſake. And it is impoſſible any man ſhould be ſaved, who lives in a wilful Diſobedience and that Power, and thoſe Commands; and the Reaſon is, becauſe all ſuch Diſobedience is a ſin againſt God himſelf, againſt his Poſitive Will and Command; and I think there is no perſon who will be ſo hardy as to maintain in Words, however they may do it in Actions, that Salvation is to be had or hoped for, by ſuch as live in manifeſt Diſobedience to any one Command of God: For St. James aſſures us, that the keeping of the whole Law, will not countervail the wilful breach of one Point; but that whoever does ſo, is guilty of all; and he adds the Reaſon, Jam. 2.10, 11. For he that ſaid, Do not commit Adultery; ſaid alſo, Do not Kill: And he that ſaid do not Kill, ſaid alſo, Let every Soul be ſubject to the Higher Powers. Now to infer with him, If thou commit no Adultery, If thou do not Kill, yet if thou art not ſubject to the Higher Powers, thou art become a Trangreſſor of the Law, a Sinner before God, For ſin is the tranſgreſſion of Gods Law; and therefore as St. John tells us,1 Joh. 3.15. No Murderer has Eternal life abiding in him; So neither has any who does not ſubmit to the Higher POWERS, any Eternal Life abiding in him, becauſe they are both Tranſgreſſors of the Holy Law and Commandment of God.

THUS far, I think, all Men, Good and Bad, will go along with me; but the pinch of the Queſtion is, How far this Obedience is due, and what are the Limits of the Authority of Superiors? Whether the Civil or Eccleſiaſtical Magiſtrate ought to be Obeyed in all their Commands which concern Religion, or the Worſhip of God?

To this I Anſwer by diſtinguiſhing, according to the Old and True Maxim of Logicians, Qui bené diſtinguit bené docet. The commands therefore of Superiors, are either concerning Faith and Manners, or Government and Order. As to matters of Faith, neither the onenor the other havethe leaſt power to alter, abrogate, impoſe, or diminiſh the leaſt Tittle, or Iota of it. For Faith being of Divine Revelation, and the Law by which God Almighty will have us guided in what concerns himſelf, is like him, Immutable, and Unchangeable, and is only ſubject to his Authority, who is the Author and the Finiſher of our Faith. Now the true Faith is what is contained in Scripture, either in direct Words or plain Conſequence. This all Chriſtian Kings, Princes, and Governors, are bound to maintain, and ought to be its Defenders, but not to Invade or Uſurp a Dominion over it. And ſhould they make any Law to the prejudice of this Faith, no man ought to obey them; for here the Rule holds good, That we are to obey God rather than Men; but neither will this Authorize any Perſons who are Subjects to thoſe Powers, to Rebel againſt them, or Oppoſe them, more than by endeavouring with Meekneſs and Charity to maintain that Faith. Nay, ſhould they impoſe Penalties upon ſuch as were diſobedient to their Laws in matters of Faith, 'tis the Glory of Chriſtian Religion, to teach men to ſuffer patiently, but not to ſeek Revenge, or to endeavour to free themſelves or the Faith from danger, by flying to unlawful Arms; which would be like Ʋzzah's Folly, for which he was Smitten, to lay our hands upon the Ark when the Oxen ſtumble and ſhake it, and to ſuppoſe that God either would not, or could not, take any care to defend that Faith which he himſelf had planted in the World.

THIS was the Caſe of the Apoſtles; Act. 4..3. The Chief Prieſt and Counſel commanded them not to ſpeak at all in the Name of Jeſus; had they been ſo minded, they might have raiſed a Tumult, for the Captain and Officers who went to apprehend them, brought them without Violence, becauſe they went without reſiſting, fearing as much as their Guards, leſt the inraged People ſhould reſcue them by ſtoning the Officers: And when the High Prieſt charges them with Diſobedience to his Commands, St. Peter tells them it was a matter of Faith, what they had ſeen and heard, and were commanded by the Son of God to Preach, whom they ought to obey rather than Men. This was the Caſe of the Primitive Chriſtians under the Heathen and perſecuting Emperors: Did the Emperor command them to his Wars, they went willingly, Fought gallantly, ſometimes purchaſt Victories with their Prayers as well as Sword; Did he exact Tribute from them, they paid it freely; Command to renounce Chriſt, or to Blaſpheme him, or to offer but a ſingle grain of Incence to the Idols, or Emperors Statue, though to ſave their Lives, they refuſed preſently; Did he take away their Eſtates, for their Diſobedience to his Edicts, they ſuffer'd patiently; Did he expoſe them to Racks, Tortures, Wild beaſts, and Flames, they went to them joyfully, indured them miraculouſly, and ſo obtain'd the Glorious Crown of Martyrdom: All this while not a hand lift up againſt the Lords Anointed, their Soveraign, unleſs to Heaven, to pray to God for his Pardon and Converſion; not a Tongue moves againſt his Government, to call it Tyrannical, Unlawful, or Antichriſtian, though in reality it was ſuch: Not a Pen is ſharpned againſt him or his Miniſters of State; no invectives or Exhortations to Rebellion, to depoſe or Murder him; and indeed nothing farther than to Apologize for their Innocence, and to manifeſt that they were his moſt obedient Subjects, and free from all the Calumnies of being Seditious Diſturbers of the Government or Peace of the Empire.

THE ſame may be ſaid of Good Manners, as of Faith, for Juſtice, Temperance, Innocence, and Purity, being Commands of God, no Earthly power can either diſpence with them, or lawfully command the contrary Vices; or if they do, they may, nay, ought to be diſobey'd.

BUT Secondly, The Commands of our Superiors may concern Order and Government; and herein they ought Univerſally to be obey'd, as well in Eccleſiaſtical as Civil Laws and Commands, provided they do not herein manifeſtly or by conſequence Oppoſe Faith or Good Manners, and that for theſe Reaſons.

FIRST, Becauſe Order is abſolutely Neceſſary as well in the Church as in the State, and is Poſitively commanded by God; Let every thing be done Decently and in Order, 1 Cor. 14.40. and that for a moſt ſolid and weighty Reaſon; For God is not the Author of Confuſion, but of Peace, Verſ. 33. as in all the Churches of the Saints. Confuſion is abſolutely unlawful, God diſowns it: Peace is abſolutely Neceſſary in all Churches of Saints; without Order there can be no Peace, nor indeed any thing but Confuſion; without Governors, to appoint, and determine Differences ariſing about Modes and Matters of Decency, there can be no Peace, becauſe Differences muſt be endleſs, and without Submiſſion to theſe Governors, and their final Determinations, both in Church and State, they are no longer Rulers and Governours; but the Order which God has appointed in the World, to procure Peace and Happineſs, is utterly Subverted and Overthrown: For Government and Obedience do mutually ſuppoſe each other; and as Logicians ſay, Pater eſt filii Pater, a Father is therefore a Father becauſe he has a Child, ſo a Governor, a King, a Magiſtrate in Church or State, is therefore ſuch, becauſe he has People ſubject and obedient to him; and as all the Power of Governors is limited to thoſe things which are left undetermined by Gods Poſitive Laws, ſo all the Obedience of Subjects is confined to their Determinations, in thoſe particulars which God has left wholy in the Power of our Superiors: and who ever reſiſts, or refuſes to Obey, ſhall therefore receive Damnation, becauſe he deſtroys the very Eſſence and End of Government; and in ſaying, We will not have this man Raign over us, acts directly contrary to the Will of God, who ſays he ſhall, and that we muſt Obey him, in order to the Peace and Happineſs of the World, the due Adminiſtration of Juſtice, the Encouragement of Virtue, and Practice of Religion, by leading quiet Lives under our Superiors, in all Godlineſs and Honeſty; by which Method we can only hope to arrive at Eternal Happineſs in Heaven.

BUT Secondly, Becauſe all Eccleſiaſtical Laws which concern the Order and Government of the Church, are of a mixt Nature, Political as well as Religious; and ſo are all Humane and Civil Laws too; and therefore there is the ſame reaſon for Obedience to the one as to the other: and they do both equally bind the Conſcience to Obedience: The ſame Power makes the one, as makes the other; the ſame Reaſon is the Foundation of the one, as of the other, they are addreſſed to the ſame End; viz. the Peace, Happineſs, and Proſperity of the People, and therefore there is the ſame obligation to Obedience for the one as the other; and all Men are bound in Conſcience, as Members of a Society, to promote the Peace, and welfare of that Society; which is not to be obtained any other Way, but by obeying the Command of God, in being ſubject to the Government of that Society of which we are Members. Obſerve the Command of God to the Captive Jews at Babylon; Jer. 29.7. Seek the Peace of the City whither I have cauſed you to be carried away Captives, and pray unto the Lord for it; for in the Peace thereof ye ſhall have Peace. So that if Peace and Happineſs be the End of Society, all Men are bound to Pray for it, and promote it. If the End be Commanded by God, the Means to obtain that End muſt be Obeyed; and God having intruſted the Governors of Church and State with the Means and Way of procuring this Happineſs, their Choice of ſome, among all the variety of Expedients that may be offer'd, muſt determine their Subjects, and becomes the Rule of their Obedience, as well in Eccleſiaſtical as Civil Affairs; for if it were poſſible to ſeparate theſe two, then ſomething might be ſaid; but the Peace of the State depending upon the Peace of the Church, and vicê verſa, No man can truely be ſaid to promote the one by deſtroying the other. And therefore all men who are obliged to indeavour to advance one, muſt do it by advancing both.

To make this clear, I will give an Inſtance of the Power of the Civil Magiſtrate in the Church, in matters of Order and Government. David, a man after Gods own Heart, in the Worſhip of God, which was left Undetermined, he takes upon him to regulate the Church; he Orders the Levites to appoint Singers on Inſtruments of Muſick, 1 Chron. 15.16. and Pſalteries, and Harps, Cymbals, and ſounding by lifting up the Voice with joy. They never ſtood to diſpute with him, becauſe God had not commanded it, that therefore it was Unlawful; but becauſe God had not any where Prohibited it, and he was their King, and might Command what was for decency and order in the Service of God, therefore they ought to Obey; and immediately they appoint Heman, and Aſaph, and Ethan, and ſeveral others for that Service. David, and, after his Example, others frame and compoſe Anthems, Pſalms of Praiſe and Thankſgiving, in ſet forms of Words to praiſe God, Becauſe he is gracious, and his Mercy endureth for ever. Do the Prieſts and Levites now quarrel, becauſe they are not permitted to ſhew their Parts, Gifts, and Abilities, in making Extempore Hymns, or Prayers? No ſuch matter: but preſently in Obedience to God and the King, they make uſe of thoſe preſcribed, which are contained in the Book of Pſalms, the Ancient Liturgy of the Jewiſh Church. This order was after continued by Solomon, and approved by God; For it came to paſs, 2 Chron. 5.13. as the Trumpeters, and Singers were as one, to make one ſound to be heard, in praiſing and thanking the Lord; and when they lift up their Voice with the Trumpets and Cymbals, and Inſtruments of Muſick, and praiſed the Lord, ſaying, For he is good, for his Mercy indureth for ever, that the houſe was filled with a Cloud, even the Houſe of the Lord.

So that the reſult of all is this, That the Supreme Power of a Nation, being of Gods appointment for the Ruling of the People in order to their Happineſs, and commanding nothing contrary to Faith or good Manners, or any thing Prohibited by God himſelf, ought to be obeyed by all their Subjects of what Degrees or Conditions ſoever, in all their Laws, Eccleſiaſtical, and Civil, in order to good Government, Decency, and Order, both in Church and State: and that ſince all theſe Commands of theirs are in Obedience to Gods Commands, and in proſecution of the great Deſign of Happineſs here, and Eternally, by promoting Peace, Ʋnity, and Concord, therefore no Perſon can reſiſt that Power by Diſobedience, but he reſiſts the Ordinance of God, and becomes a Tranſgreſſor to God as well as Man; and runs the hazzard of Eternal Damnation, due to all thoſe who know not God, and obey not the Goſpel of our Lord Jeſus Chriſt.

LET Diſſenters therefore either prove, that the Supreme Powers are not Lawful, that their Authority does not Extend to the Political part of Eccleſiaſtical Affairs, that they have nothing to do to determine Differences, that the things commanded are contrary to Faith, and a holy Life, are not conducive to Peace, Ʋnity, and the happineſs of the Nation, or that they are any where in direct Words or evident Conſequence prohibited by God in Scripture; or otherways they will never be able to prove that they are bound in Conſcience to diſobey Authority. Let them not think to ſhelter themſelves under the vain refuge, that God is to be obeyed rather than Men. This is that which proves them Diſobedient, for they do not diſobey Men, but God, in diſobeying Lawful Authority, when commanding nothing contrary to the Commands of God. And whoever does ſo, is managed not by the Principles of Religion, but the Power of Intereſt, Prejudice, or Ambition.

IN ſhort, Is any Form of Government Lawful or Neceſſary in the Church? that it is, they affirm, in deſiring to Eſtabliſh their own; is Obedience neceſſary to Salvation? they will tell you, it is; Let them therefore be their own Judges. For if Obedience to their Laws and Government be neceſſary to Salvation, it muſt be becauſe their Authority is Lawful, for that is the Rule of Conſcience; and if the preſent Authority be Lawful, and theirs Ʋſurped, then is their Diſobedience Damnable, and their Obſtinacy inexcuſable, by their own Judgment. And if we do not prove the preſent Government Lawful, and of Gods appintment, both the Civil, and Eccleſiaſtical, Phillida ſolus habeto. And till they have proved themſelves Lawful Powers, and the preſent Government Unlawful, let them be obedient to its Decrees and Determinations, as thoſe Laws reſpect the good of the Civil Society, if they will not, as they reſpect the Religious.

CHAP. X.

HAVING proceeded thus far in ſhewing the Deſign of the Outward Government of the Church, to have a Political Reſpect, as well as Temporal Laws, to the happineſs and well-being of Humane Society, as well as a Religious Reſpect to future Felicity, and that therefore upon this double account our Obedience is due to the Eccleſiaſtîcal Laws as well as the Temporal; to which yet no Diſſenters will own Diſobedience to be Lawful, becauſe without Laws, no Living; and for the ſame reaſon therefore, Obedience to both, is a neceſſary part of Religion; in the next place let us ſee how neceſſary therefore this Ʋnity in point of Government in the Church is upon this Political account, in order to the happineſs of the Society, which is the End of all Laws and all Religion in this preſent ſtate of Life.

AND this, I conceive, cannot better be done than by ſhewing the dangerous influence which Diſunion in point of Government in the Church, has upon the Civil Affairs of any Nation.

As true Religion makes men the beſt Subjects, ſteddy in their Loyalty, and Allegiance, Faithful in their Truſts and Services, induſtrious to promote the Common Good, obedient to their Superiors, kind to their Equals, and humble to their Inferiors, and always Religious obſervers of the Laws of God and Man: So Falſe Opinions, when entertain'd for true Religion, ever render Men the Worſt. And if there were nothing more in it, yet would it be the great Intereſt of Princes to endeavour to propagate Chriſtian Religion in its greateſt Purity; and to diſcountenance Errors, Hereſies, Sects, and Schiſms, as the beſt Expedient to ſecure themſelves, and Eſtabliſh their Thrones upon the immoveable Baſis and ſure Foundation of the good Conſcience of their Subjects: For this ſurpaſſes all the Obligations of Laws, all the Powers of Arms, and all the Arts of Policy. Laws without Conſcience are like Sampſons green Withs, which armed Intereſt, and ſucceſsful Ambition, attended on with Fiery Zeal, Jud. 16.9. will break to pieces, as a thred of Tow when it touches the Flame. The moſt Powerful Arms have no intail of Victory; and though the Sword be a very good Guard for the Sceptre, yet if the Sceptre turns into a Sword, a thouſand Inſtances will ſhew, that it lays a ſlippery Foundation for a Crown; which always ſtands moſt firm when ſet upon the Head of Princes by Love and Affection, and not by the trembling hand of Fear. The deepeſt Politicians are ſometimes Men, ſhallow and fordable; ſubject to be deceived, and their Counſels like Achitophels may be defeated and turned into Folly. But Religion, were it Univerſally practiſed, Princes might disband thoſe Auxiliary Succours of the Crown, together with their Fears that raiſe them, and might ſend their Jealouſies, thoſe Envious Tormentors both of Crowns and Cottagers, into perpetual Baniſhment. For that teaches to ſmother Treaſon in the thought, Eccleſ. 10.20. and prevents the Neceſſity of Axes and Scaffolds: Curſe not the King not in thy thought, is God's Command, which they will not Tranſgreſs, to gain the Empire of the World, and loſe their Souls. Innocence is their Profeſſion, Peace, their Study, Integrity, the joy of their Lives, the delight of their Minds, and the pleaſure of their Deaths; Not all the ſtorms of Afflictions, not all the ſhining Glories of the Ʋniverſe, can tempt them to throw off the White Mantle of unſtained Innocence, that Ermine of Religion. Not all the tempting withcrafts of Dominion, Riches, Honour, or Advantage, can prevail with them to do the leaſt Injury wilfully to their pooreſt Neighbour, much leſs then to thoſe Sacred Perſons, who are Gods on Earth; and the true Chriſtian, if it were put to his choice, had rather ſit with Job, cloathed with Aſhes, Miſeries, and Integrity, upon the Dunghil of Poverty, than be lifted from thence by the hand of Injuſtice or Violence, to ſit among Princes, and wear the Dreaded Imperial Purple.

THIS is the happy Temper of Religion, which teaches the Prince that Excellent Moderation, to be ſo far from treading upon the Necks of his Subjects, that he will not tread upon the Heels of their Properties or their Priviledges; and in all his Laws to ſtudy their Intereſt as his own. This teaches Subjects to ſtudy to be Quiet; 1 Theſſ. 4.11. and in ſtead of making Seditions, Mutinies, or Rebellions, to make Devout and continual Supplications, Prayers, Interceſſions, 1 Tim. 2.1, 2, 3. and giving of Thanks for Kings and all that are in Authority, that ſo they may lead a quiet and peaceable Life in all Godlineſs and Honeſty: For this they are taught is acceptable in the ſight of God our Saviour. Nor will they venture to cut off the leaſt Skirt of Prerogative, the lawful Inheritance of their Prince, to inlarge their own; or take one Jewel out of his Crown, to Adorn or Inrich themſelves withall: They will not Deplume the Royal Eagle of his, to Feather their own Neſts. The thirſt of Ambition, which cannot be quenched with any thing but the Illuſtrious Blood of Soveraigns, is an abſolute Stranger to their very thoughts, and they will rather ſacrifice their own Lives and Fortunes, than ſee his in Danger. All their Deſires are confined to a little here, and their Ambition aſpires lawfully after no other Crown but that of a Glorious Immortality.

Now to the obtaining of any tollerable Degrees of this Happy State, as there is one God, one Faith, one Baptiſm, ſo it is abſolutely Neceſſary, that in one Nation there be one Form of Government in the Church as well as State: And that if it be not poſſible that all People ſhould be of one Mind, as to matters of Opinion, yet that they ſhould be of one Mind as to Obedience to Government in Church and State, which is matter of Faith. And it is but highly Reaſonable, that private Opinion ſhould confine it ſelf to private Breaſts, its proper Sphere, and not be permitted to walk abroad to affront Authority and the publique Peace, Intereſt and Happineſs of a whole Nation, no more than particular Gain is ſuffered to undo the Publick Stock.

DIFFERENCE in Opinion may well be Tollerated, and indeed cannot be avoided; but yet were men managed by Modeſty, though not Religion, there need be no Miſchief from it; But to publiſh Private Opinion for Publique and neceſſary Truth, and to endeavour to impoſe it upon others, and upon Authority it ſelf, is a practice of the moſt pernicious Uſurpation and Conſequence in any Government: For this Oppoſition of Opinions naturally produces a Diſunion of Mind, abſolutely Deſtructive of Government, which is to Unite all the Members of a Society into one common Body, of which Unity is the Soul; and whatſoever be the Cauſe of this Diſunion, the Effect is always an Alienation of Affections among thoſe who differ one from another: Now as there is nothing that makes ſo cloſe a Ʋnion in the minds of Men, as their concurrence in the ſame thoughts, Judgment, and Sentiments about any Matters, eſpecially thoſe of Religion; So there is nothing that makes ſo great and Irreconcilable Diſtances between People, as their being and owning themſelves of differing Judgments and Opinions. For Religion is like a Common Centre, in which all the Lines of mutual Kindneſs meet, and are United together in an indiviſible Point: And we do more paſſionately love thoſe who reſemble us in our thoughts, than in our outward Lineaments and Proportions; and have a natural Averſion for thoſe who are unlike us in our Thoughts: And the reaſon is, becauſe this Diſcord robs us of the pleaſure of Life, which is Society; and where the entertainment conſiſts in mutual Jarrs, and endleſs Diſputings, continual Contradictions, of which all men are impatient, the Converſation muſt needs be diſagreeable; for who ever contradicts another, ſuppoſes himſelf more wiſe, and the other fooliſh; and where the knowledg of theſe differences is manifeſt, even in their ſilent Interviews, it defeats them of all the pleaſure of Converſe and Society, and makes men uneaſie in the very Company of thoſe who are neither beloved by them, nor love them; as all men believe of thoſe who oppoſe them, and differ from them in their Judgments. So that it is not to be expected they ſhould be ready to do thoſe good Offices one for another, in order to the Common Good of the Society; but rather all the Miſchiefs and Injuries which they can, as Enemies; as all eſteem thoſe who are not United to them by Love and Kindneſs; and how happy any Society is like to prove, that is thus disjoynted in it ſelf, is not difficult to conjecture.

BUT theſe Animoſities are extreamly heightened, in regard there is always ſomething more than bare Opinion in the Difference, and that it is impoſſible totally to ſeparate Intereſt from Religion, and that therefore no man can look upon another as directly invading the one, without obliquely deſigning againſt the other; and what ever Paſſion men may have for their Religion, they are inſeparably married to their Intereſt; & the thred of that is twiſted with the Stamina Vitae, being indeed eſteemed Eſſential both to the being & well-being of the Body: For it is not in Religion as it is in Philoſophical Conteſts, where how eager ſoever men may appear to defend a Paradox, yet they are not Solicitous whether it be true or falſe; for what matters it between two hot Combatants, whether there be any Land in the Moon or not? Since though there be, they have no Mannors nor Lordſhips there; and if there be not, they are never the poorer of a Farthing.

BUT in the Quarrels of Religion, there is always a Meum and Tuum; and Men ſuſpect not without good Reaſon, that the difference of Opinion is but the Colour or Pretext, it is Intereſt that is the firſt Mover, and the Ultimate Deſign; and this prevents all hope of Reconciliation, till one party do either voluntarily or by conſtraint relinquiſh their pretences to the others Right; for he who will invade the Poſſeſſion of what another enjoys, by endeavouring to be a Diſſeiſor, becomes an Enemy: And there are few who arrive to that height of ſelf-denial, to hate themſelves, that they may love their Enemies, or to expoſe themſelves to the Inconveniences of cold Nakedneſs and Hunger, which Nature abhors, that they may feed and cloth their Enemies: nor does Charity command it; for though that Compaſſionate Grace look abroad for Objects of Pity, yet ſhe always begins her Work at home; nor is any man obliged to pray for, or love his Enemies, ſo as not to provide for his own Family, 1 Tim. 5.8. and by Charity, to deny the Faith, and be worſe than an Infidel. Such Saints are Martyrs of the Greek Calends. And no perſon can Eſteem ſuch as endeavour to deveſt him either of Power, Authority, Eſtate, or Poſſeſſion, Honor, or Profit, but as his particular Enemy, and an Enemy to God and Religion, which commands, that no man ſhould invade anothers Right, in that great Command, Thou ſhalt not Covet.

Now where there are ſeveral diſtinct Churches in the ſame Nation, there being both Power, and Maintenance annexed to the Office of the Clergy, they will neceſſarily incroach one upon another; and becauſe what the one gains, the other muſt looſe, the contrariety of Intereſts will widen the Difference between them, even to the utmoſt Extremity of Hatred and Animoſity: and whilſt every Church will labour to agrandize it ſelf both in Riches and Power, by leſſening the Eſteem, Honour, Power, and Revenues of the other, it will become a quarrel of Intereſt as well as Religion: and let any perſon, if he can, Juſtifie a Principle, that, by maintaining Domeſtique Quarrels, muſt be ruinous to Society, and all the Peace and Happineſs of the preſent ſtate of Life, under the fair pretence of Religion.

LET Diſſenters tell us what they pleaſe; and if their diſlike of the Government in the Church is purely upon the account of Religion; former Experience has made the World ſufficiently ſenſible, that the Dignity, Power, and Revenues of the Church were the greateſt Crimes of the Government. And that they who could not approve of thoſe Honors, Titles, and Eſtates in Biſhops, and the dignified Clergy, could yet very well digeſt both their Power and Revenues, when they came by the Sacrilegious hands of Ʋſurping Powers to be conferr'd on themſelves.

AND as theſe Quarrels will be moſt certain, ſo they will be Endleſs and Eternal: for admit once of many Forms of Church Government in the ſame Nation, and no ſooner ſhall one be uppermoſt, but the Envy of the others, and their fear leſt they ſhould be cruſh't, or overſhadowed by it, will make all the leſſer Churches conſpire, for their common Security and Intereſt, to undermine and overthrow it. And when they have by that joynt confederation Effected that, then will the moſt Powerful of the Victorious Party, ſtep and Exalt it ſelf into the Place and Power of the former: which will procure it the Hatred of all the reſt, who will not fail by the ſame Arts and Methods to diſmount that, and Eſtabliſh themſelves: by which means there will be no end of Factions, Quarrels, and Ambitions, ſtriving who ſhall be the Uppermoſt. All this while Religion will be the Pretence, but the State ſhall really ſuffer; and it being as impoſſible to ſeparate them, as to puniſh the Chriſtian, and not the Man, it muſt be under all the moſt violent Agitations and Tempeſts, and at laſt ſuffer moſt certain Shipwrack.

THIS was the true ſtate of our Caſe in England, during our late Revolutions; the Church, and Religion were made to lead the Dance, but according to the Scotch Prophecy, The State of England Paid the Piper; for the Presbyterians, in pretence Religious, but in reality Envious of the great Power, Honors, and Eſtates of Epiſcopacy, never leſt till by Arts and Arms, perſwading the Credulous Vulgar, that it was Popiſh, and Antichriſtian, and animating their Party in their Rebellion, with promiſes of Heaven, and the Churches Revenue for a Booty; God Almighty was pleaſed, for our ſins, to permit them to be ſo ſucceſsful as to overthrow that Government, after it had ſtood above a thouſand years in England. No ſooner had Presbytery taken Poſſeſſion of Naboth's Vinyard, he being ſtoned and dead, but they became as Odious to the Independents, who with more cunning and Addreſs, and leſs trouble, gently laid them aſide as Babyloniſh too; and notwithſtanding all their Exclamations from the Pulpit and the Preſs, both in their Prayers and Sermons, they could not prevail either with God or Men to hear them, or ſupport their ſinking Cauſe, but their Companions mocked them as the Prieſts, of Baal, as Elijah did; and as they had done thoſe of the Church of England. And had not the God of Mercy and Compaſſion pitied us in our Low Eſtate, when we lay in the Duſt, by miraculouſly reſtoring our Soveraign to his Crown, and with him the Church to her right, no doubt but the Power and Revenue of the Church would have been a perpetual Prize, and England the Bloody Theatre upon which every Church would have Acted their Part, and indeavoured to have their turn of being Uppermoſt.

AND if we could ſuppoſe that the preſent Diſſenters are only influenced by miſtaken Zeal for the Glory of God, the Purity of Religion, and the Salvation of Mens Souls, and not the Deſtruction of their Bodies and Eſtates, with that of the Government; Yet can they give us no aſſurances, or if they can, they will not, that they or their Succeſſors ſhall continue in the ſame Undeſigning Innocence. And ſince theſe are ſuch ſpecious and taking Pretences with the Deceivable and Eaſy Multitude, who can promiſe, but that Ambition may put on the Cloak of Malicionſneſs, and call it Religious Reformation? that cunningly Diſſembled Pride may ſhelter it ſelf under the ſhining habit of pretended Piety and Purity? and that Covetouſneſs, the root of all Evil, may not appear in the borrowed Robes of Sanctity? Theſe Impoſtors may eaſily furniſh a furious Jehu with Masks and Vizzards of Religion, to impoſe upon many innocent Jehonadabs, and take them up with him into the Charriot of Rebellion; whilſt with the ſame Popular and Inſinuating Courtſhip, he ſhall ſalute them kindly,2 Kings 10.15, 16. with, Is thy heart right, as my heart is with thine? if it be, give me thy hand. Which with him they will be ready to do, and to lend their aſſiſtance to the Confederation, eſpecially upon hopes of being advanced, and taken up with him into the Charriot of Government; and hurried away with the tempting invitation, Come with me, and ſee my Zeal for the Lord. Though all this Zeal was meerly Intereſt, and Ambition, to Eſtabliſh the Crown to himſelf, by the utter Extirpation of the Houſe of Ahab, and not one dram of true Religion, as the ſequel of the ſtory made appear. And how eaſy is it for Hypocriſie to put on any ſhape, and to appear an innocent Lamb, when in reality it is a ravening Wolf? how eaſy for Ambitious Spirits to pretend the Glory of God, whilſt they only deſign their own; to decry all Forms of Prayer, and Godlineſs, and appear Zealous promoters of the Power of Religion, only to advance themſelves to Greatneſs and Power: and under pretence of gaining Souls to God, to make a Gain of Godlineſs, and by ſacrificing all to their Covetouſneſs, to make Godlineſs great Gain? how feaſible is it for Men to ſet up the Standard of King Jeſus, and make a Stale of a fifth Monarchy, and under the Scepter of Chriſt to invade the Scepter of his Anointed, and to Uſurp his Throne?

THESE are eaſy Suppoſitions of what may be the Dangerous Conſequences of that Diſunion in a Nation, which proceeds from admitting various Forms of Church Government in the ſame Nation: Nor are they bare Suppoſitions, but real Truths, and what has been done, and lately done among us, and what may therefore be done again. If there are any Perſons who will own the Lawfulneſs of ſuch dangerous Conſequences, as drown a Chriſtian Nation in Blood, Miſery, and Confuſion, or can but rationally be ſuppoſed that they may indanger it; let them adhere to the Principle of tollerating diverſe Forms of Church Government, which is the ready Way to reduce thoſe Suppoſitions into theſe moſt pernicious Realities: and if it be ſo, as no doubt can be made, let all Diſſenters either acknowledge that theſe Opinions are the Common Peſts of Humane Society, as well as Religion, and therefore abandon them, and reunite with the Government, from which they are broke looſe; or if they will perſiſt in maintaining, defending, ſpreading, and increaſing theſe Inhumane Principles and Practice 〈◊〉 the minds of Men, both by their Doctrine and Example; Let them not think us uncharitable, if, as all ſober and truly Pious and Judicious men muſt, an Eſtimate be made of them, according to the future Conſequences, and not their preſent Appearances; which, for any thing can be known to the Contrary, may be only double-guilt Hypocriſie, Simulata Pietas, duplex Iniquitas. and that is in truth double-di'd Iniquity.

IF they did not foreſee theſe Miſchiefs, they are now ſhewn them, and if upon Notice and Warning given they do not indeavour to avoid them, we cannot remain Maſters of common ſenſe, but we muſt believe they intend them; and if we do believe that, we may very lawfully not only Pray againſt them for the Peace of Jeruſalem, 2. Theſſ. 3.2. 〈 in non-Latin alphabet 〉 , from ſuch men as are out of place, diſorderly, and not deſerving therefore any place in ſociety. Exod. 21.29. To be delivered from Ʋnreaſonable Men; but the Government may and ought to take care of it ſelf, and thoſe under its Charge, who are Obedient, and truly Fear God and the King, to ſecure them from ſuch wicked Attempts. In the Law of Moſes, which was given by Gods Command, if an Ox were wont to puſh, and the Owner had warning, and did not take Care to prevent it, he was to make good the Dammage either with his Life, or his Eſtate; if a man digged a Pit, and any thing fell into it, he was to make reſtitution: let me infer with St. Paul, Doth God take care of Oxen? and ſhall no care be taken of Chriſtians?1 Cor. 9.9, 10. or ſaith he it altogether for our ſakes? for our ſakes no doubt this is written, that we may plough in hope, and ſow in hope, and be made partakers of our hopes, by reaping the quiet and peaceable fruits of Righteouſneſs. That theſe Principles have puſht againſt Government in times paſt, is moſt notorious; and one may truly ſay of them, as Rehum the Chancellor of Artaxerxes ſaid falſly of the City of Jeruſalem, Ezr. 4.15. If ſearch be made in the Book of Records of our Fathers, we ſhall find and know, that theſe Principles are Rebellious Principles, and hurtful unto Kings and Provinces, and that they have moved Sedition in former times. Tragical Remembrances are ſtill freſh: how with their Horns of Iron they puſh't, and wounded, and murder'd the Church and State; and how thouſands of innocent ſouls fell into the Pit of Diviſion, which they had open'd, Nay. Lam. 4.20. The breath of our Noſtrils, the anointed of the Lord was taken in their Pits. And if they will ſtill be puſhing, and ſtill make the Pit wider and deeper, they cannot but know what they deſerve, both by the Law of God, by the Law of Nature, which teaches all Creatures ſelf Preſervation; by the Law of Nations, which deſigns the common good and happineſs of Mankind; and by the Law of our Land, which is made to ſecure the Peace, and Proſperity of the Society; of which all ſuch are unworthy Members, or to ſpeak truth, rather the Diſeaſes, 〈 in non-Latin alphabet 〉 , than parts of the Body Politick, both in Church and State.

BUT ſuppoſing the beſt that we can, in admitting of different Forms of Church Government in the ſame Nation, and that they ſhould have no Seditious Intentions, or Inclinations, yet would it be impoſſible to Cure the Prince or the People of thoſe mutual Fears and Jealouſies, the uneaſie Companions of Mens minds, which rob the one of the Pleaſure of their Crowns, and the other of the ſatisfaction of their Lives which muſt ſpring from this Fountain; and which will load the Government with continual Cares, and put it upon ſuch immoderate Watchings, as will ſcarce permit it to ſleep, and however will not ſuffer even the ſleep of thoſe who labour in it to be ſweet unto them. For we muſt either ſuppoſe the Supreme Governor to be of Gallio's Faith, Act. 18.17. and that he cares for none of theſe things; or (which would be as kind to him) that he is of the Grand Signiors Religion, whom one may well place, as the Italian Painter did one of our Kings, between Moſes, Mahomet, and Meſſiah, Paſquil. Hen. 8. with a Quò me vertam Neſcio in his mouth; or we muſt ſuppoſe him to joyn with ſome one of theſe Churches. For ſhould he to day go to the Cathedral, and to morrow to the Conventicle; one while to the Bull and Mouth to a ſilent Meeting, another reſort to the Anabaptiſts, and ſo walk the round of Religions, every one of theſe would doubt him not to be of their Church; and by endeavouring to oblige all Religions, he would be ſuſpected to have no Religion at all: and ſhould he firmly adhere to any one, he would thereby diſoblige all the reſt; who would be Jealous that he did not love them, that he only Tollerates them pro tempore, for his convenience, or to ſerve the Intereſt of his Affairs, and that if he were ſettled and ſecured at home and abroad, he would retrench their Liberty. And by how much both he believed and they knew, that their Mutual Safety and Security were inconſiſtent one with another, by ſo much more their Fears and Jealouſies of each other would encreaſe; this would neceſſitate them to create him troubles and Difficulties in his Government at home and abroad, that ſo the fear of greater Inconveniencies in oppoſing or ſuppreſſing them, might make any attempts to ſecure himſelf that way, dangerous and Impracticable; that ſo by being unſecure for him, they might ſecure themſelves: Theſe Practices and underhand Artifices and Correſpondencies with Forrein Powers to ballance his, or give him Diverſions, muſt of neceſſity render any Prince Jealous of them, for no Prince can be free from fears and jealouſies, who does not beleive himſelf ſecure, and no Prince can think himſelf ſo, who daily finds his Subjects uſing all Arts imaginable to traverſe his Deſigns, and aſperſe his Government, by raiſing Fears and Jealouſies of his Deſigns againſt their Religion or Liberty, and continually perverting all Occurrences of State, not only to Eſtabliſh thoſe ſuſpicions in the minds of their own Party, but to make uſe of them as Engines, to draw in others to joyn and ſide with them; by perſwading them that if they do not, All will be loſt; Priviledg, Property, and Religion, will all be ſwallowed up by Prerogative. And every ſeveral Sect having gain'd the Opinion among their Followers, that theirs is the only true Religion, they will believe without any difficulty, that the Government which would debar them of that, will make no Scruple of taking from them all they have. And becauſe none of this can be done with their conſent, therefore neceſſarily an Arbitrary Power muſt be introduced to effect it, and when mens minds come to be infected with this Jaundice, it turns every thing into the Colour of their Suſpicion: So that the Prince cannot raiſe any Arms for the Defence of his Crown againſt a Forrein Power, but preſently that is only a pretence, and the real Deſign is to rule by the Sword; he cannot demand any ſupplies of Money, for the moſt preſſing Occaſions of the Publique Affairs, but it will be denyed, or delayed, leſt it ſhould be miſemploy'd to the erecting an Arbitrary Tyranny; and thus whileſt theſe Fears and Jealouſies play the Tyrants over both, the Prince is run upon one of theſe two Rocks, either the neceſſity of Supplying and Supporting himſelf Arbitrarily, with what they would not afford him Legally, and which they ought to have done voluntarily; or otherways to expoſe himſelf to the Contempt of his Neighbours, and the Danger of their Arms, and thereby of the Ruine and Subverſion of the Government; or elſe to the Uſurpations of his own Subjects upon his Crown and Dignity.

THEN ſhall every man who is a true and a Loyal Friend to his Prince, be eſteemed a Traytor to his Countrey; a wiſe or faithful Counſellor, and therefore in his Princes favour, ſhall be adjudged an Enemy to the People, a Conſpirator againſt their Priviledges and Religion: And if theſe Jealouſies have gain'd a Party ſo numerous, as to be Confident, or if they can perſwade the Populace into an Epheſian Tumult for they know not what, then ſhall the Lives of the Princes ſureſt Friends be demanded as Sacrifices to Atone the Popular Frenzy; and their Blood muſt quench and allay this fire of Jealouſie. It were well if this had only been our Caſe in the Noble Earl of Strafford, and Arch-Biſhop Lawd, who fell the firſt Victims to this Idol of the Peoples fears, which for all that, grew afterwards into a Flame ſo raging, that whole Rivers of Blood, (and even of that which made the Ax bluſh, and will England for ever) were not able to extinguiſh, till it had burnt the moſt Glorious Government the Sun ſees in all his travels, into Rubbiſh and Aſhes.

SOME ſeditious Pamphlets lately thrown abroad in the World, and diſperſed at a common Charge, would induce one to believe the Caſe were our own, and particularly one intitled, An account of the Growth of Popery and Arbitrary Government, &c. where the Writer does,Greg. Naz. Or. 1. as Nazianzen ſays, Arm himſelf to be Eloquent againſt the Truth; abuſing that, the better to abuſe others, into a belief of the moſt Notorious Calumnies, and Sarcaſms againſt the Government, the King, and his Miniſters, the Judges, and who not? As if all conſpiring to alter the Eſtabliſht Government, both Civil and Eccleſiaſtical. And is as Induſtrious as Malicious, to ſet us all into a Flame: To do this at a Seaſon when we are under the apprehenſions of a Forrein War, for the defence of our ſelves and all Europe, againſt the danger of a Neighbour too near not to be feared, and grown too great to be ſuffered, looks, and certainly is a Deſign of the greateſt Miſchief; and if the Authors are not Diſſenters either from the Church of England, or from all Religion, as well as from the Court of England and the Intereſt of England, the World is ſtrangely miſtaken; the Sibboleth which liſps ſo demurely in every Page, plainly ſhews that it was Penn'd by the Men of Ephraim, who have a deſign to Quarrel with our Royal Jephtha their Deliverer, by the unparallel'd Amneſty, from the Ammonites of their former Delinquencies.

THESE are the proper effects of Jealouſies, and Miſunderſtandings between a Prince and his People; the natural reſult not only of Diverſity of Government in the Church, Tollerated, but permitted even by Connivence. And what can be the end of Diſunion between theſe two, whom God has joyned together, and no man ought to put aſunder, and who ought to live together in all the happy Careſſes of a Conjugal Affection; what can be expected from ſuch a Divorce, but a troubleſome Raign to the Prince, an uneaſy Life to the People; who muſt always be under the apprehenſions of diſmal Revolutions and unhappy Days; and whileſt neither of them eſteems themſelves ſecure, they both become Miſerable. Whereas on the contrary, Unity in the Government of the Church, being, as before was ſaid, Political as well as Religious, will remove all theſe unneceſſary Fears and Imaginary Dangers; it will beget Love and a mutual Confidence in each other, between a King and his Subjects, which is the only happineſs of the Crown, as well as of the Nuptial State: Of which one may ſay as the Poet.

Faelices tèr & ampliùs, Quos irrupta tenet Copula, Nec malis divulſa Querimonijs.

When there is no Murmuring or Complaining, but the one Obeys with Pleaſure, what the other Commands with Love, and love the one as much to be Commanded, as the other to Command. But alas! this is ſo far from being hoped for, ſo long as there is this Diſunion in the Political Government of the Church, as it would be, if there were ſo in the Political Laws of the State; it being as impoſſible to ſatisfie all Parties with the one as with the other; and there being notwithſtanding the ſame reaſon, that thoſe who are diſſatisfied, ſhould yet yield Obedience as well to the one as to the other, ſince they are both of the ſame Nature, and levell'd at the ſame End.

FROM what has been ſaid, it is evident, that a Diſunion in the Political Government of the Church in the ſame Nation, Lays the perpetual Foundation of Dreadful Changes, and Revolutions in the Government of the State: and by ſowing Jealouſies, Fears, and Diſcontents in the Minds of Men, it gives continual Opportunities to the Ambitious, Covetous, Envious, Proud, and Diſcontented, to run the Nation into Civil Broyls, and Inteſtine Quarrels: for which reaſon Solomon gives this neceſſary Caution to all thoſe who will be the Diſciples of true Wiſdom, My Son, fear thou God and the King; and meddle not with thoſe who are given to change. Which of neceſſity all Diſſenters muſt be, whilſt they believe themſelves the only People who Worſhip God in Spirit and Truth; and therefore contrary to the manifeſt Deſign of the Goſpel, (were they what they pretend, or believe) indeavour their own Eſtabliſhment by force and violence, the confuſion and utter ſubverſion of the Government, which does oppoſe them, and their pernicious Practices; ſo diſhonourable to Chriſtian Religion, and the Proteſtant Cauſe; ſo deſtructive of Peace and Charity; ſo contrary to the common good of all Society, and the Happineſs of Mankind in General; and in particular to the ſafety and ſecurity, the Settlement and Eſtabliſhment of that Church and Nation of which they are Members, and to which by the Rules of Religion they owe all Obedience.

CHAP. XI.

NOR will the Miſchief of this Diſunion in the Political Government in the Church, confine it ſelf at home, or be contented with making us unhappy among our ſelves, but will moſt certainly Expoſe any Nation to the Power and Attemps of Foreign Enemies: for Ʋnity in any Government, is like the ſtate of Health in the Natural Body, where the Muſcles are firm and Robuſt, the Nerves ſtrong, the Ligaments compacted, the Joynts cloſe, the whole Strength intire and vigorous, and every Member obedient to the Head, whereas on the contrary, want of Ʋnion renders the Body Politique crazy and infirm, the Head may command the Hands or the Feet, but they are out of joynt, and cannot move; or if they do, it is with ſo much Pain or Trouble, with ſuch a Feebleneſs and Languor, as is next to Impotence it ſelf: and when any People are in this Condition, they become an Eaſy Prey, as well as a great Temptation to any Foreign Power.

FOR firſt, This render them contemptible to their Foreign Enemies; for Men always make a Judgment of the ſtrength of any Nation in proportion to their Ʋnity among themſelves: for what does it ſignifie though a Nation be never ſo Rich or Populous, if they be not Ʋnanimous? their Enemies muſt needs thus Argue with themſelves; What though this People abound in Money, and ſwarm with Inhabitants, ſo long as they are like a Rope of Sand? it is a ſign of the goodneſs of their Country, as well as the Weakneſs of the Nation: there will be the better booty, and the cheaper Victory; the Conqueſt will pay us well for our Pains, and our Pains cannot be great to ſubdue a People who are already half Conquered by their Civil Diſſentions; we are not to go to diſpute a bloody Conqueſt, but a certain Victory: Their mutual Fears have alienated the Affections of the People from their Prince; and they who have been ſo Prodigal to waſte all the ſtock of Loyalty which was left them as a Patrimony from their Anceſtors, will eaſily be tempted to ſell the Reverſion of their Allegiance to a new Soveraign; Nor ſhall an Invader ever need to fear a Party, who for ready Money in hand, and large Promiſes of future Payments and Gratifications in whatever they demand (which he may Pay he knows as he pleaſes) will not either actually joyn with him, or however retard all the Counſels and neceſſary Preparations which ſhall be made againſt him, for the defence of the Publique. Nor will they be wanting by fair Pretences, or by the Golden Key (where that is permitted to be uſed) to open themſelves a way into the Counſels of their Prince, places of Truſt and Importance; thereby to betray him, and gratifie his Enemies, by opening them a Paſſage into his Dominions, and an eaſy Dore of Conqueſt.

AND therefore Secondly, When by Reaſon of danger from abroad, there is the greateſt neceſſity of Ʋnity at home; when they ſhould be muſtering Men for the Common Defence of the Publique, they will be moſt buſy in Muſtering up whole Armies of Complaints, Grievances, and Faults in the Government: when they ſhould be raiſing Money to defend the Crown and Government, in order to the Common Safety, they will be raiſing Fears, Jealouſies, and Diſturbances in the Minds of his Subjects, to diſtract and divide them: then will they be moſt buſie at the Mint to coyn falſe Reports and counterfeit Rumors, ſtrange Diſcoveries and Conſpiracies againſt the Peoples Liberties, and Religion: and animate all theſe Diſorders, by telling the Credulous, that now is the Time, or never, in the neceſſity of Publique Affairs, to advance their Private Intereſt. For ſhould the Prince return Victorious over his Foreign Enemies, and ſettle an honourable Peace abroad, he would be in a Condition to turn his Arms againſt them, and indeavour to ſecure and ſettle his Peace at home; and ſhould they loſe this Opportunity of his Neceſſity, poſſibly they may never meet with the like again. And ſhould the Prince fail of Succeſs in the Defence of his Crown and Country, which they will take all the Care they can that he ſhall, the aſſiſtance they have given his Enemies (though by no other way but ſecret Correſpondencies, and clogging the wheels of Affairs, to make them move heavily, and by conſequence unſucceſsfully,) will intitle them to the Favour of the Victor, if it prove an intire Conqueſt; or however if it comes to a diſhonourable Peace, to his Protection. For he muſt be Maſter of very little Policy, who will not indeavour to ſupport and incourage a Party in the Dominions of his Enemies, who ſhall be able upon all Occaſions to do him ſuch conſiderable Services.

BUT Thirdly, This Diſunion of any Nation among themſelves, does not only render them Lame and Impotent at home, but Ruines their Hopes of Confederations for their Aſſiſtance and Security abroad. For the Leagues and Amities of Foreign Princes and States have always their Foundation laid in their own Intereſt and Advantage; and who will enter into Leagues Offenſive and Defenſive for their Common Security, with a People who by reaſon of their Inteſtine Diviſions, are in a condition to need Aſſiſtance from others, but not afford their Allies any conſiderable help in their Neceſſity? His late Majeſty was a dreadful Example of this Truth; for did not all Europe ſtand gazing at our Flame, without ever ſo much as offering their Mediation to Extinguiſh it? which of all his Confederates or Allies came in to his relief? did they not permit his Crown to be taken off his Head, and his Head from his Body, without any concern? although it was the Common Caſe of all Crowned Heads, and a Preſident which their Poſterity may have cauſe to repent that ever it was permitted; but ſhall never able to raſe out of the Records of Time. And though this was a private and Inteſtine Quarrel; and therefore not eſteemed the concern of our Allies, yet does it manifeſtly prove, that ſince all Alliances are managed by Intereſt, if they come to believe, that to aſſiſt us againſt a Forrein Power, be as little their Advantage, they will be as ſlow and backward to do it then: And there is nothing can more forceably perſwade them into ſuch a Belief, than by our own Diſunion and Diviſion, to put our ſelves out of a Capacity of being ſerviceable to their Intereſt, by the ability of mutual help and Aſſiſtance in their time of Need.

So that it muſt be pure Compaſſion for their own Affairs, and to keep the Ballance from inclining too much to one ſide, that muſt be the Motive to incourage them to lend us their hand; and ſince that cannot be expected till they ſee us ready to Sink, let any perſon Judg into what a Miſerable Condition we muſt be reduced, before we receive that Help, or they come in to our Aid. Whereas, when any Nation is powerful, by being Ʋnanimous, their Friends and Allies will upon the firſt Summons, be ready to aſſiſt them, not only for their own Intereſt, and becauſe they expect the like Kindneſs, upon the like Occaſions; but becauſe they will be unwilling and afraid to diſoblige a Power, which but by withdrawing it ſelf from them, may expoſe them to Dangers and Hazards: Or reſenting it as an Injury and Affront, may at one time or another remember it with thoughts of Revenge.

So that there is nothing can be more apparent than that Diſunion in any Nation, weakens its Force and ſtrength at Home and Abroad, and expoſes it to the Danger of Foreign Enemies, whileſt it gives them all the Invitations and Aſſiſtances they can deſire, to accompliſh their Conqueſt and its Ruine.

BUT bedſies all this, there is ſomething more in this Diſunion in point of Church Government in our Nation, which is particularly dangerous to the preſent Government: And that is, that it Naturally inclines all the ſeveral Parties to Antimonarchical Principles, and to entertain kind thoughts of Polyarchy in the State, as well as Anarchy in the Church; and of all others, to Democracy rather than Optimacy. For where the Government is Elective and Mutable, every ſeveral Party will endeavour to make ſuch an Intereſt in all ſuch Elections, as to have a conſiderable number of the Governours, to be of their Perſwaſion: By which Method they entertain a conſtant Hope that they ſhall be able, not only to continue that Liberty to their Way, but alſo to increaſe and Augment it. Nor is it poſſible by any Arguments to perſwade them that Monarchy is the beſt Form of Government; and which is ſtrange, the former experience of the Tyranny of the late Common-Wealth, which was Eſtabliſhed upon the Ruines of our Peace and Proſperity, the toſſings, and Tumblings, the Uncertainties and Rollings of that raging Sea of Confuſion, is not convincing, but that they will Embarque themſelves in it upon the ſame Deſign, although they know it is a Red-Sea of Blood, and leads us all to a Deſolate Wilderneſs. How contrary and repugnant this Government is to the Fundamental and Eſtabliſhed Laws of theſe Nations, I need not tell: But what muſt they be, who pretend for Religion to overthrow all the Foundations of the Earth, and put them out of Courſe, unleſs God hold up the Pillars of it, as hitherto he has done in deſpight of the raging of the People. However, it afords us a clear diſcovery of the Tempers of thoſe men who keep up theſe Principles of Diſunion, which have ſuch a deſperate influence upon the Civil Affairs, and endeavour to Ruine the State by ſetting up Religion; and whoſe reſtleſs and unwearied Induſtry leaves no ſtone unmoved; Nay, who will move Heaven and Earth, to accompliſh their Deſign. This has been obſerved to be the Genius of Diſſenters in former Times, and it is to be feared the Humor has not left them. Eſay 57.20, 21. For they are like the troubled Sea which cannot reſt, but is continually caſting up mire and dirt; Foaming, and Raging, and Raving like that unſtable and unruly Element, to enlarge its floating and turbulent Empire, by incroaching upon the Terra Firma, the Peaceable Earth; and one may but too truly add the Words of the Prophet, There is no Peace ſaith my God to the Wicked. Rom. 3.13, 14, 15, 16, 17, 18. For their Throat is an open Sepulchre, with their Tongues they uſe Deceipt, the Poyſon of Aſps is under their Lips. Their mouth is full of Bitterneſs, their feet are ſwift to ſhed Blood. Deſtruction and Miſery are in their ways: And the way of Peace have they not known. For their Practices declare it publiquely, what ever they pretend either of Innocence or Sanctity, That there is no fear of God before their eyes.

THERE being no Differences, as before was obſerved, which do ſo abſolutely Alienate the minds of Men, as thoſe about Religion, as they are moſt irreconcilable, therefore they are moſt dangerous; not only to the Eſſence of Religion, but to the Civil affairs of State; for if we be divided, and diſtracted, what matters it how or by what Means? The effects of theſe Diſſentions will have the ſame influence upon the Publique Affairs, whether they come from Religion or Ambition. Either will ruine us, but the former more certainly and with greater Artifice; Becauſe more inſinuating and plauſible in outward appearance. For men who have any ſenſe of Religion, cannot but look upon it as the great concern of their Lives, and the care of their Poſterity, to whom they deſire to tranſmit it as well as their Eſtates: And though it is in Charity to be hoped, that many Diſſenters are not aware of this dangerous Rock which lies under Water, and that they have no ſuch Ill deſigns, yet they cannot be ignorant from former Expeence, that there may be ſuch among them now as have been formerly; and that Popular and Ambitious Spirits have made uſe of their Zeal and Credulity, to abuſe them and the whole Nation into Miſery and Slavery, under the pretence of Liberty: And that ſuch Men will never want either Shelter or opportunity under thoſe pretences of Religion, to embroyl us among our ſelves, or betray us to a Forrein Power, ſo long as this Diſunion continues, and theſe Differences are incouraged, maintained, and daily propagated among us.

THIS is a ſeaſon when theſe things would be ſeriouſly Conſidered by all Diſſenters; and if it ſhall appear a real Truth, that this Induſtry, in ſtead of promoting true Religion, muſt promote our Ruine, they ought voluntarily to Unite and return to the Obedience of the King and Church: For otherways their Actions will confeſs what their Tongues deny, and that this Reformation is in Reality the Subverſion of the Government which they intend.

FOR what is it poſſible to believe or think of ſuch Perſons, as with treacherous Joab, 2 Sam. 20.29. call us Brethren, enquire of our Health, and with the right hand ſalute, that with the left they may ſtab us (as he did the incautelous Amaſa) with our own Sword under the fifth Rib. Can they be eſteemed Friends to their Countrey, or the Proteſtant Religion, who through their Diſſentions diſcredit the one, and diſable the other from defending it? is this the way to ſecure us from Arbitrary Government, to make the Princes Government perpetually unſafe and uneaſy, and almoſt impracticable without it; by forcing him, for the guard of the Sceptre, to wear a Sword; and then exclaim againſt him for doing that which they have neceſſitated him to do, or to leave his Crown and Life, and that of his Loyal Subjects, to the mercy of the Sword of Rebellion? Can it be probable that this ſhould be an Expedient to preſerve us from the Roman Religion, to furniſh them with Arguments againſt us; that we deny the Catholique Faith in the Communion of Saints; and to give them this advantage againſt us, to ſay, and truly, that we have neither Ʋnity nor Charity? Or can any man in his Wits believe, that the beſt way to Eſtabliſh Peace among our ſelves, is to maintain perpetual Principles of Quarrels and Contentions? Or that we are like to defend our ſelves from powerful Enemies abroad, (Enemies by a Hereditary Animoſity, and Enemies upon the account of Religion) by worrying one another at Home? No, no, as ſoon ſhall the Plague become an Amulet to preſerve us from Contagion; as ſoon ſhall Impotent men be cured by cutting their Nerves in pieces; as ſoon ſhall men ſee clearly by putting out their Eyes; and all that ever can be imagined, that is not only improbable but utterly impoſſible, come to paſs, as that this or any other Nation ſhould be happy without Ʋnity, not only in point of the Civil, but Eccleſiaſtical Government; or that Mens minds ſhould be eaſy whileſt the Spring of Jealouſies is kept open among us, and the fountain of Charity is ſtopt up; or that we ſhould be ſafe from Forrein Enemies, when no man can tell who is his Friend at Home.

NOR in ſhort, can it be hoped that Truth and Peace ſhould flouriſh in our Days, when Private Opinion ſhall be preferred before the Catholique Faith, and the practice of the Church in all Ages; 1 Tim. 6.4. when Eternal Wranglings about Words, and Queſtions, whereof cometh Envy, Strife, Railings, and Evil Surmiſings, ſhall be the great Accompliſhment of Chriſtian Religion; and ſhall baniſh all Love and Charity from the minds and lives of Men. What can be the end of theſe Miſchiefs? So long as Obſtinacy in our private Judgments, ſhall be accounted a more Eſſential part of Religion, than Obedience to Lawful Authority; but what the Apoſtle long ſince, by way of Caution, predicted to the Church of the Galatians, Gal. 5.13, 14, 15. Brethren ye have been called unto Liberty, only abuſe not your Liberty for an occaſion to the Fleſh; but by Love, ſerve one another; for all the Law is fulfilled in one Word, even in this, Thou ſhalt love thy Neighbour as thy ſelf: But if they bite and devour one another, take heed that ye be not conſumed one of another. Which fearful Prophecy, ſo truly veriſied and fulfilled upon that and the reſt of the Aſian Churches, God of his infinite Goodneſs and Mercy avert from us, by beſtowing upon us this Ʋnity of the Spirit, which is the Bond of Peace; and which is certainly the true Spirit of Chriſtian Religion, and the only way to obtain that peace of God which paſſeth all Ʋnderſtanding, which will fill the Soul with peace of Conſcience here, the World with happineſs, and all thoſe who follow it, with Eternal Joy, unſpeakable, and full of Glory in Heaven.

CHAP. XII.

THUS far I have indeavoured to follow Truth, by manifeſting that Ʋnity in Faith, and Ʋnity in Government in a National Church, are abſolutely neceſſary, both to the ſalvation of Mens Souls, and to the Happineſs, Peace, and Security of any People in their Politique Capacities.

As there can be nothing in the World more deſirable, ſo there is nothing that all good Men ought more ſincerely to indeavour to promote. Bleſſed are the Peacemakers, ſays the Eternal Prince of Peace, for they ſhall be called the Children of God; who is the God of Peace, and the Author of the Goſpel of Peace. Let us therefore, in Order to it, in the next place ſee what Expedients have been propounded to reſtore this Peace to this Church, and Nation.

IT has been already manifeſted, that Ʋ nity in point of Faith, is the Bond of the Catholique Ʋnion among all diſtinct Churches which are Members of the Catholique or Univerſal Church; but this Faith muſt Work by Love. Gal. 5.6. It has been alſo ſhewn, that though this Ʋnity of Faith which works ſo by Love, as that though diſtinct Nations and Churches diſagree about Ceremonies and Circumſtances of Religion, yet they may all agree in the ſubſtance of Faith, yet that it is impoſſible, this ſhould be in the ſame Nation; and that therefore Ʋniformity of Government in the Church is abſolutely neceſſary to maintain Charity and Ʋnity. And though this might be ſufficient to ſhew the Unreaſonableneſs of Tolleration of different Forms of Divine Worſhip under the ſame Magiſtrate; yet ſince there is ſuch a Cry among all Diſſenters, both Papiſts and others for Tolleration, and Liberty of Conſcience, as an Expedient both Politique, Religious, and Neceſſary, let me be permitted freely to ſpeak my impartial ſenſe concerning it.

THOUGH all Parties whoſe private Opinion makes them Diſſent from the Eſtabliſht Government both in Church and State, muſt of neceſſity be deſirous of a Tolleration; yet I find the Papiſts and the Presbyterians are they who appear moſt ſolicitous for it: and yet of all others they ſeem leaſt to deſerve it. For no man ought in reaſon to demand that for himſelf, which he would not think it lawful to grant to any other if in his Circumſtances: Now Experience has given us Demonſtration of the violent Tempers of both theſe; and there is not a Poſſibility of doubting, but if either the Papiſt or Presbyter were in Power, they would not allow any Tolleration, or Indulgence to other Diſſenters; but the one would Eſtabliſh the Scepter of the Pope, and the other of Chriſt (as they call their New Government) with the moſt unlimited Soveraignty, both over the Faith and Actions of All; Princes as well as Peaſants: and ſince they would compel all People by the utmoſt Severities and Rigours of Penal Laws to Carry the Yoak which they would Impoſe upon them, what reaſon can they have to Expect for themſelves what they would deny all others? for their Practice has made it evident to the loweſt Underſtanding, that they who have ſo little Charity for their Brethren in the Common Chriſtianity, as to damn them without remedy to the bottomleſs Abyſs of Hell, for diſſenting from them in any one point which they have decreed to be De Fide, will look upon it as an Effect of Compaſſion rather than Cruelty, to convert them, and ſave their Souls, though with the loſs of their Lives, Liberties, and Eſtates: or if that cannot be effected, to confound them, to Extirpate and deſtroy them, leſt they ſhould lead others by their Doctrines or Example to Damnation.

WHEREAS in truth and reality nothing but Blaſphemy, Atheiſm, and ſuch Immoralities as are deſtructive of Humane Society, render men obnoxious to Temporal Puniſhments: Inſidelity, or not believing aright, being Crimes or Defects rather of the Underſtanding, fall no further under humane Cognizance, or Penal Laws, than by their Conſequences and Effects they may, or do prejudice thoſe Laws and the Common End of Society: and therefore they are reſerved for the Puniſhment of a future ſtate; and the Church can proceed no further, than to Exclude them from her Communion, but not out of the Poſſeſſion of their Lives, or Eſtates, which God Almighty, as the Common Father of Mankind, thinks fit to permit them to Enjoy, making his Sun to ſhine upon the Juſt and Unjuſt with an equal influence and benignity.

BUT ſince a Papiſt has undertaken the Common Cauſe of all Diſſenters,The Advocate of Conſcience, Liberty, &c. and it may be has ſaid as much for them as the ſubject will bear, and more in behalf of his own Party than any other Diſſenters can pretend to for themſelves, Papiſts having the ſpecious plea of Preſcription, as the Religion of our Anceſtors, the ancient Form of Government in the Church, and the Ancient Faith, had they permitted it to continue ſo Intire and Undefiled, unmixed with their Apochrypha, and Tradiditions; I will indeavour to anſwer what is moſt material in his Diſcourſe, in order to diſcovering the Weakneſs of his Plea, not concerning my ſelf with the ſincerity of his Intention, which though appearing for all, is only Deſigned for the benefit of his own Party.

IN the firſt place therefore I deſire that Notice may be taken, how he ſtates the Queſtion in the Prooemium of his Book. Note (ſaith he) by Perſecution, Impoſition, and Reſtraint, we only mean, the ſtrict requiring to believe this to be true, and that to be falſe, &c. and upon refuſal to Swear, or Conform, to incur the Penalties Enacted in ſuch Caſes; but by theſe Terms we do not mean any Coercive Let or Hindrance into publique Meetings. By Liberty of Conſcience, we underſtand only a meer Liberty of Mind in believing or disbelieving this or that Doctrine, ſo far as may refer only to religious matters in a private way of Worſhip, which are not deſtructive to the Nature and Grounds of Chriſtian Faith, nor tending to matters of an External Judicature, in abetting any Contrivances, or diſturbance to common Peace or Civility.

As to the Firſt of theſe, I would gladly be ſhewn when or where the Government did ever in this ſenſe perſecute in any thing which is purely the ſubject of Faith, without relating to Practice, or the Conſequences of ſuch Faith? or where any perſon for refuſing to Believe, or Swear, or Conform to any thing which did not inſluence the Civil Affairs of State, was ever puniſhed? was ever any man fined, impriſoned, or baniſhed, becauſe he would not ſwear to believe any Theological Point, as of Free Will, Merit of Works, &c. which had no relation to Political Affairs? there cannot be one Precedent found in all the Records of all our Courts of Judicature, though we can ſhew many out of that Legend, as he calls Biſhop Fox's Martyrology, who were put to death without any other Crime than that they did not believe the Theological Point of Tranſubſtantiation; and when nothing elſe would do, then the killing Queſtion, What ſay you to the Sacrament of the Altar? was ſure to turn them over to the Secular Power for Hereticks, and it was not long before the Writ de Hereticis Comburendis brought them to their Funeral Pile. But if any thing which men pretend to be matter of Faith, be found by Experience dangerous to Society, deſtructive of the Fundamentals of our Government, may not we Lawfully indeavour to oblige thoſe who own that Faith, to give ſecurity that they do not believe it ſo, as to be prejudicial to the Government? ſuch are the Doctrines of the Popes Supremacy and Power not only to Excommunicate, but to Depoſe Princes, and diſpoſe of their Crowns: that Equivocation even upon a ſolemn Oath is lawful; a Poſition that Ruines all Religion, and Fidelity, and the very Reputation of Humane Nature. And yet a Treatiſe I have ſeen written to this Purpoſe, in the latter end of Queen Elizabeth's Reign, and approved by Blackwell the Archprieſt, in theſe words; Tractatus iſte valdé doctus, & veré pius & Catkolicus eſt, &c. Certiſſimé SS Scripturarum, Patrum, Doctorum, Scholaſticorum, Canoniſtarum, & optimarum Rationum preſidijs, pleniſſimé firmat aequitatem aequivocationis. Ideoque digniſſimus eſt qui Typis propagatur, ad conſolationem afflictorum Catholicorum, & omnium piorum Inſtructionem. This Treatiſe, ſaith he, is very Learned, and truly Pious, and Catholique. Certainly therein the Equity of Equivocation is fully proved by the ſtrongeſt Reaſons out of Scriptures, Fathers, Doctors, Schoolmen, and Canoniſts, and therefore is moſt Worthy to be Printed for the Comfort of afflicted Catholiques, and the Inſtruction of all good People. Muſt now the indeavouring to ſuppreſs the Authors of ſuch Doctrine, be Perſecution for Conſcience ſake? have theſe Opinions no Influence upon Humane Society?

As to the Second Note, a Liberty of believing or disbelieving this or that Doctrine, only in order to a private way of Worſhip, &c. Who ever denyed this Liberty? Is there any Judg of thoughts of the heart beſides God? Is any man denyed to enjoy his private Opinion, or can he be, ſo long as it continues ſo? But if People will Tranſgreſs theſe Limits, and impoſe matters of private Opinion as matters of Faith, in order to practice, and ſuch Opinions as ruine Charity, diſturb Peace, unſettle Government; muſt theſe too be Tollerated? And ſuch are the Opinions of Rome and Geneva. And it is not a private, but a publique Liberty which is denyed them; a Liberty to Poyſon Mens Loyalty, and firſt Murder their Allegiance, that they may with more eaſe Murder the Government. A Liberty to baniſh Charity, Peace, and Ʋnity, out of the Church, to Eſtabliſh true Religion without them. So that if he would ſtick to his Demands, he could no ſooner ask than have ſuch a Tolleration as is not in the Power of any Mortal Authority to abridge any man of; and it is impoſſible for any perſon to ſuffer Perſecution for his private Opinion; for no man can be puniſhed but for what is known to be his Opinion by his own Confeſſion; and when it comes to be ſo, either by his words or Actions, it ceaſes to be Private: For ſuppoſe a man were a Mahometan, but no perſon knew it beſides himſelf, who could tax him with it, or puniſh him for it? but if he will make his houſe a Moſque, and endeavour to Convert others to the Alchoran, to make a Party, and to Erect the Creſcents to pull down the Croſs and the Crown, would that be private, or deſerve Tolleration?

BUT to trace him, he tells us p. 1. That no man has power over Conſcience; therefor Impoſition and Violence are unlawful; A very Logical Conſequence; No Prince has power to Puniſh, therefore not to Tollerate neither; God hath Exempted the Soul out of his Commiſſion, but not the Body: Why does he then demand that which is not in their Power to Grant? As for his Examples which he gives for Tolleration, from Turks and Pagans, they are but ill Preſidents for Chriſtians. And for the Inſtance of Theodoſius and Gratian, if Socrates be to be credited, it is a great Slander upon thoſe two good Emperors: Gratian indeed,Secr. Ecc. Hiſt. li. 5. c. 2. & 10. at his firſt coming to the Crown, gave Liberty, that every Sect and Opinion ſhould freely, without Moleſtation, frequent their wonted Aſſemblies, except the Eunomians, Photinians, and 〈1 page duplicate〉 〈1 page duplicate〉 Manichees: But no ſooner was he ſetled in the Empire, God 1. Tit. 5. lege, Omnes. and had joyned Theodoſius to him, but they command that all Hereſies ſhould for ever keep Silence. The ſame Prohibition Arcadus and Honorius, continue and Augment;Ibid. lege Cuncti. Let all Hereticks (ſay they) underſtand, that all places muſt be taken from them, as well Churches, as other places of Meeting, as private Houſes, in which let them be debar'd from Service, both by Night and by Day, Ibid. leg. Ariani. and the Lord Deputy of the Province, was to look to the Execution of this Law, and if he permitted their Meetings either openly or ſecretly, he was to fine for it 100 l. Theodoſius the Younger, whom Socrates compares to Moſes for his Meekneſs and Excellent Nature, yet with Valentinian his Couſin, ſumming up in a Catalogue the Hereticks of that Time; Commands that no where within the Roman Empire, their Aſſemblies or Prayers ſhould be permitted, but that all Laws made to Prohibit their Meetings, ſhould be revived, and made perpetual. And this they did, becauſe they thought the Civil Power was obliged to Protect the Eccleſiaſtical, and to maintain Peace in the Church of God, and, as our Advocate quotes the Wiſe Sir Francis Bacon for another purpoſe, pag. 7. Becauſe the Sword of Diſſention ought not be put into the Peoples hands, to nouriſh Seditions, Treaſons, Conſpiracies, &c. which were to daſh the firſt Table againſt the ſecond, and to conſider Men as Chriſtians, ſo as to forget they are Men; which with the Gentlemans favour, is not much to his advantage, ſince theſe are all the Effects, and neceſſary Conſequences of Tolleration.

IT was the great Misfortune of the Poet Claudian, that his Excellent Wit fell upon dry and barren Subjects; the ſame ill Luck has this Writer, in falling upon this Subject of Liberty of Conſcience, ſo contrary to his own, and the Judgment of his Church; that I ſhall uſe no other Arguments than his own Words, and by turning his own Cannon upon his Caſtle in the Air, I do not Queſtion, but to make him quit his Fortifications: The Truth is, I like his Title of Advocate, for he proves himſelf one, and acts the Advocate exactly, making the beſt he can of a bad Cauſe; but ſo great is Truth, that it needs no other Advocate, nor any better Arguments, than even in ſpeaking againſt her, he is compelled to uſe for her. Pag. 41. The ancient Original Fundamental Laws, ſays he (by which other Laws of Leſs Extent are to be regulated,) were intended as a defence, and Protection to all; providing one injure not another, and that Common Peace and Safety be ſecured; No other Subſequent inferiour Law can therefore debar any peaceable Chriſtian (that anſwers the Neceſſities of Church and State, Civil, Spiritual, and Political) in equal Juſtice, and in Foro Conſcientiae, from this Priviledge Originally due to all. And this he fortifies with the Confeſſion of a Presbyterian Divine, without a Name, who never ſaw any Argument yet, that could clearly Evince, why any ſort of Men who would profeſs a peaceable ſubjection unto the Civil Government, might not in all their Civil Rights be protected by it. Does not this oblige every Government to an eaſie Credulity, to its own Ruine? For the greateſt of its Enemies will profeſs this Subjection, till they have power to effect their Ends; and by this Rule there is no care to be taken of Mens Principles or Practices, if they can but ſpeak Fair, and profeſs they mean no hurt to the Government; no matter for what may happen afterward; the Governours may ſleep ſecurely, till their throats are cut by theſe harmleſs Profeſſors.

BUT taking this for a Maxim granted, I proceed upon his own Words; That no Tolleration of different Religion is to be permitted, and that firſt from the Apoſtle St. Pauls Rule (pag. 49.) Haſt thou Faith, have it to thy ſelf; And ſeeing that Ʋniverſal Ʋnity among Chriſtians is not to be attained, ſuch a Tolleration of things tollerable, is not only Lawful, but neceſſary, where a Latitude or Liberty is left in ſuch things as are not clearly, and poſitively laid down in Scripture, in things of private Practice. Which is juſt giving that Liberty which no man can take away, every man being at liberty to believe and do ſo, ſo long as he keeps it to himſelf, and that it is Tollerable Faith by being to himſelf, and his practice is truly private. But why then does the Church of Rome Command us to believe Supremacy, Purgatory, Tranſubſtantiation, &c. which are not clearly, nor poſitively laid downin Scripture; is this Good, Juſt, and Equal dealing with us?

BUT Secondly, I Argue from his own Reaſon, becauſe nothing is more clear than that this Tolleration muſt of neceſſity deſtroy that Original Fundamental Law of Protection, due to all from the Government; which will not be able to Protect it ſelf, ſince it muſt Embroyl the Government, and indanger its Ruine, that being the very thing for which Tolleration is ſo earneſtly deſired. For a Wiſe Government (pag. 50, 51.) may tollerate (at leaſt in a private way) with the Old bounty of giving what they cannot help, different Opinions, when otherwiſe the Publique may be intangled, or indangered, or rather becauſe the Conſcience cannot be compelled, or Faith forced; and more eſpecially if they be ſuch Religions, as do not overthrow the Foundations of Truth, nor ſuch as diſturb or impugn the Government Eſtabliſht; or if the Profeſſors thereof be ſuch as are not Factious, or pertinacious, but Honeſt, Simple, Tractable, Obedient to Superiors, having no other End in holding their Opinions in Religion, than Gods Glory, or ſatisfaction of their own Conſcience; and withall are willing to ſubmit to better Judgments, when they are convinced to be Erroneous: (Pag. 52.) For we ought to have a Latitude of Charity for thoſe who Diſſent, if they be not Impoſtors, or turbulent Incendiaries. And who are there that will own themſelves to be ſuch? It looks like Oliver Remonſtrating; or a Declaration of 41. and by this Rule, all Sects, Hereſies, and Rebels, if they may be their own Compurgator muſt be Tollerated too, ſince they will Profeſs all that is here deſired for Tolleration; but by clear Conſequence, if notwithſtanding theſe Profeſſions, they do intangle and indanger the Government, then they are not be Tollerated; but the Tolleration of all Sects, though Charitably ſuppoſing them not Hereticks, does not only deſtroy ſome one Fundamental of Religion, but Religion in the Main; by making it Morally impoſſible for any Man to know where he ſhall find a true Religion, and plainly introduces Mahometaniſm, that a Man may be ſaved in any; and will confirm the Atheiſt and Libertine in their Opinions, that there is no ſuch thing, more than in Mens melancholy Humors. And it is impoſſible but the Profeſſors of different Religions will be Factious, and Diſobedient to Superiors, as daily Experience aſſures us; and to Tollerate them, is to give them leave to be ſo, and to hold their Opinions for the ſubverſion of Government, and not ſatisfaction of Conſcience; as ſome who called themſelvs Papiſts as well as other Diſſenters have done in former times, and, for ought we know, Deſign the ſame again; and therefore I conclude with the Advocate (p. 55.) That where every one has Liberty to hold what he pleaſes; which by this profeſſion cannot be denied him; ſo ſoon as he believes his Party ſtrong enough to grapple with Authority, he will Publiſh and Preach what he holds, confined to no Rule or Order, but contemning Law, will Rule as a Tranſcendent, and as he quotes the moſt incomparable Hooker, (lib. 3. cap. 107.) Let them tell us of Obeying the Laws of God as long as they pleaſe, we dare not believe them who break the Laws of thoſe appointed by God to Rule over them. For it is a Diſtinction without a Difference, to ſeperate and divide the Laws of God from the Laws of Men; and unleſs we obſerve both, we Obey neither. (pag. 56.) In theſe Caſes, ſays our Advocate, Chriſtian Governors are not to regard ſuch Pleas for private Liberty, as overthrow Publique Order and Peace. Nor to regard thoſe Clamours againſt them and the Laws, as Perſecuting, when they do but oppoſe and reſtrain ſuch perillous Exorbitancies as ſtrike at the Foundation of Chriſtianity, and open a gap to Atheiſm, Profaneneſs, and Blaſphemy; here the Magiſtrate muſt interpoſe his Coercive Power for remedy: Nor are they in this infringers of the Peoples Liberty, but preſervers of freedom; not Oppreſſors of others Conſciences, but diſchargers of their own, by prohibiting men to vent their raw undigeſted Fancies to others; to ſtart Principles diſtructive to Government, ſubverting Order, violating Laws, breaking Oaths, and contemning Authority; publiquely acting according to private Perſwaſion; not regarding common Order, or publique Peace, but by a Seditious and Factious Liberty, broaching their Opinions to others. And there is a great deal of Reaſon why the Magiſtrate ſhould uſe this Power to cruſh the Cockatrice in the Egg: For (pag. 58.) if the publique Power ſhall ſuffer arrogant Ignorance, exceſs of Paſſion, perverſeneſs of Will, to come to its full Rudeneſs and Extent: (which it can do no way ſo readily as by Tolleration.) Tumultuary Numbers and Brutiſh Power will ſoon make good private Preſumptions; and cover the moſt Impudent Luſts, Paſſions, and Ambitions of Men, with the Pleas and Outcrys of Chriſtian Liberty. And thoſe who hold forth Notions and Conceptions of Reformation, or wholly changing Religion and Goverment, and in order to that, to ſhake even the frame of the Civil Government, to which they think themſelves no longer bound in ſubjection, than they want a Party ſtrong for Oppoſition, will not eaſily be perſwaded that it is the Sin of Rebellion which carries the face of Reformation, eaſily diſpenſing with Obedience to Men, where they pretend amendment before God. (pag. 59.)

WHAT can be ſaid more, or more ſharply againſt Tolleration than our Advocate here pleads; and to joyn Iſſue with him upon this Plea, if we can prove that theſe muſt be the Effects of Tolleration, then to uſe his own words, (pag. 62.) True Chriſtian Tolleration, not extending to matters of an Extern Nature, Magiſtrates may uſe a Coercive hindrance from Publique Meetings, without impeaching of it. (And, by his Favour, from private too, ſuch as he calls private; that is, in private houſes, which are as Capacious and Publique as ſome Churches.) For (adds he) Seditious Spirits, Cholerique Conſtitutions, and Feavouriſh Complexions, who love to be moving in the troubled Waters of Secular Affairs, whoſe Heads are prone to move their Hearts with ſpecious Novelties, quick Excitations, and zealous Reſolutions, which ſoon after, like Salt ſtream , deſcend and fall upon the Lungs, provoking them violently to ſpread their Opinions to others, theſe moſt truly forfeit their Chriſtian private Liberty to the Publique Diſcretion, and Power, who will not or cannot uſe it but to the publique Detriment. (pag. 60.61.)

BUT that ſuch have been the Effects of Difference of Opinions among us, is but too viſible; and if they grew in deſpight of all the Authority of the Magiſtrate, to that prodigious height, as in the times of the late Rebellion, to overthrow the whole frame of Government, both Civil and Eccleſiaſtical: and if the Principles and Poſitions, as well as Practices, of the ſame perſons, or their Succeſſors, are ſtill the ſame, derived from Calvin, Knox, Buchanan, &c. then are they by no means to be tollerated in a Chriſtian Common-wealth: But what if yet they had never been Criminal, yet if their Principles lead to thoſe Ends, muſt they be therefore tollerated, that thereby they may the ſooner, and without oppoſition, come to thoſe Tragical Concluſions? will not the Government be Felo de ſe, and not only ſo, but betray thoſe under its Charge to ruine; according to the Maxim, Qui non prohibet, Jubet? and muſt the Magiſtrate lay out all his Care to oblige his Enemies, thoſe who hate both him and his Government? muſt he put the Sword of Tolleration into the hands of Diviſion, to deſtroy his Friends, the Loyal and Obedient, who beſt (if not only) deſerve his Protection, and ought to be his chiefeſt Care?

DIFFERENT Opinions in the Church have always been the occaſion of Quarrels, and have always ended in Blood. Witneſs the Report of Socrates, of the skirmiſhes between the Arrians and the Orthodox at Conſtantinople; witneſs the Outrages of the Donatiſts in Affrica. And ſo it will be when any Party grows ſtrong and numerous (and Tolleration is the beſt way to make them ſo, and for that End they deſire it) then the Beaſt which looks like a Lamb, will ſpeak like a Dragon. Rev. 13.11. I know our Advocate loves the Engliſh Separatiſts ſo well and tenderly, by his pleading for them, that he will eaſily believe all this of them; I could heartily wiſh they had not given occaſion for the whole world to believe their Doctrines guilty of thoſe barbarous Inhumanities, and Unchriſtian Practices; which have given a deeper Wound to the Reputation of the Reformed Religion, than to their Native Country; the Scar of which will be a perpetual Infamy to all Poſterity. I wiſh they could vindicate their Principles from the juſt Reproaches of their former Practices, and from a Jealouſie that they may occaſion us the ſame Miſeries and Miſchiefs; but alas! it is impoſſible; all the pains they can take will but be Aethiopem lateremvé lavare. A hope to make a Negro fair. Which all the ſalt Water in the Ocean will never be able to Effect; and indeed nothing can cleanſe them from, but the ſalt ſtreams of Repentance from their own Eyes, and the blood of the Lamb of God, which taketh away the Sins of the World, joyned to Reſolutions of future Reformation and Amendment.

BUT let not our Advocate think that by ſhewing the Guilt of thoſe who call themſelves Proteſtants, as he does (pag. 125.) where he tells us, More Princes have been Depoſed by Sectaries in 60 years, than by Papiſts in 600, and that Hiſtory and Experience teſtifies, that the reſpective Sects have been moſt guilty of all kind of diſobedience, both at home and abroad. Let him not think that hereby he has vindicated his own Innocence, or not forfeited that Right to Tolleration upon his own Grounds, which, though he pretend to plead for all, he intends only for his own Party, as the only Meek and Peaceable People of the Earth. I will Judge as charitably of Catholiques (as they love to call themſelves) as they can deſerve, and believe the honor and honeſty of their Quality and Education, the humanity of their Natures inclines them to be better Subjects to the Civil State, than the Doctrines of their Church: but what if they had never attempted any thing againſt the Government, or having attempted, have never been ſucceſsful, are they therefore innocent, who maintain Principles deſtructive of the Government Civil and Eccleſiaſtical? I would ask this Gentleman, whether he and all the Romiſh Catholiques in England would not willingly have the Power of the Papacy reſtored among us? if he would anſwer without Equivocations, I am ſure it muſt be in the Affirmative: then would I demand, Whether this muſt not make an Alteration in the Government? ſince it is now Eſtabliſhed, and as he well obſerves (pag. 201.) ever was, upon a direct oppoſition to the Papal Supremacy: I know they will anſwer; There would be an Alteration, but it would not be to the prejudice, but to the advantage of the Church and State: find me any Overturners of Government who will not ſay the ſame, and I will allow the Plea: but then would I further demand, whether he believes the Canons, Decretals, &c. as certainly he does, and would perſwade us to do (pag. 3.) and muſt be a Heretick if he do not; if he does, what does he think of the well known Canon of Gregory the Seventh, Nos ſanctorum Predeceſſorum, &c. We (ſaith that Pope) obſerving the Statutes of our Predeceſſors, do abſolve thoſe that are bound by Fealty and Oath to perſons Excommunicated, from their Oath; and do forbid them to obſerve, or keep their Fealty towards them, quouſ que ipſi ad ſatisfactionem venerint, till they come to make ſatisfaction. He knows the Conſequence of the Canon upon more Kings and Emperours than one. I will not trouble him with the Helliſh Opinions of Mariana, Suarez, Bellarmine, Simanca, Philopater, Allen, or Sanders. Some of which for very ſhame (pag. 215.) he is forced to diſown, as the Opinions of private Doctors; he might have ſaid with Charity, Doctrines of Devils, thoſe Incendiaries of the World, and perpetual Haters of Humane Nature and Happineſs: but by his favour, what he condemns Mariana and Suarez for teaching, a Pope was ſo far from being of his Opinion of condemning, that he commends it in the Publique Conſiſtory. Pius Quintus was his Name, who when Henry the Third of France was murthered by Jaques Clement the Monk, gave his Applauſe to the Tragedy; it was Rarum, inſigne, memorabile facinus, facinus non ſine Dei Opt. Max. particulari Providentia, & diſpoſitione; verus Monachus Fictum occiderat. A rare, famous, and memorable Exploit, and not without the particular Providence of Almighty God, that the true Monk ſhould murder the falſe one. Well might the Painter make St. Peter's Picture bluſh for the Crimes of ſuch impious Succeſſors as this.

I need not repeat the Tumults of Rome, nor the Wars of Italy under Pope Boniface the Eighth, nor the Reign of Julius, John the 12. or 22. nor all the Diſturbances occaſioned by the Pride and Ambition of Popes graſping at Temporal Power and Soveraignty. Here is the Root of the Matter: This Canon which has ſtood unrepealed this 600 Years, is the perpetual Foundation of Papal Uſurpations; to which whoever does not Swear, upon Occaſion, muſt be a Heretick; and whoever does, muſt, if the Pope pleaſes, be a Rebel to his Prince, and againſt the Lord and his Chriſt, whoſe Goſpel teaches the quite contrary Doctrine. And though notwithſtanding this, the Catholique Princes, and even thoſe of Italy, as he ſays (pag. 202.) who live under the Pope's noſe, are not affraid of being Deprived, or Excommunicated, but are Abſolute and Arbitrary in their Dominions. Thoſe laſt words are a good reaſon of their fearleſsneſs for themſelves, but an ill one for their Subjects; and the ſubſequent words which he adds, a worſe for both, though abſolutely neceſſary to maintain their right: for they are not obliged to the Principles of the Roman Religion, or their Peoples Fidelity, built upon the Sacred and Solemn Oaths of Allegiance, but are obliged to make the Sword give a Conſtant Security to the Sceptre; Whileſt they diſpute with Sword in hand for their Temporalities; So that it ſeems the Pope puts them upon diſputing their Right, and if the Sword of Princes be not longer than St. Peters, the Pope has the beſt Argument for even the Temporalities; and the Keys of the Kingdom of Heaven, can open a door to the Kingdoms of the Earth: Is not this a rare Principle of Peace, which obliges Princes to ſtand continually upon their Guard againſt the Incroachments of the See of Rome?

AND whereas (pag. 215.) to ballance the Impious Doctrines of Bellarmine, Suarez, and Mariana, he throws into the other Scale, Luther, Calvin, Knox, and Buchanan; and tells us, That their Opinions are at leaſt as dangerous to Monarchy, the difference between them being only this; That whereas the former lodg the Depoſing Power in the Pope only (whoſe perſon is at a ſafe and ſufficient diſtance at leaſt from us) the latter bring the danger home to the door of Princes, and place it in the People, whom they make both Parties and Judges in the Caſe. Neither the one therefore, nor the other, who maintain ſuch Doctrines, fit to be Tollerated by any Prince, who has not a mind to be depoſed either by the Pope or the People. But this diſtance, this ſafe diſtance was a prety ſweetning Parentheſis to doſe a Prince, with the Opium of being out of Danger: As if Popes might not have as long hands now, and their Bulls as long Horns as in the days of Henry the 4 th. or Otho, or King John: And as if the Pope were not in the Caſe of thoſe Soveraigns, both Judg and Party; particularly that of Henry, where the Quarrel was, whether the Pope or the Prince had the Right of Inveſtitures of Biſhops to their Temporalities.

BUT what if I ſhew him that Calvin, Luther, &c. are as good Catholiques as he, in this Point of Veſting this depoſing Power in the People? Vide, Avent. Polychron. Viterben. Sabellicus. Nauclerus, in vita Childerici, and all the Hiſtorians of that Age. Pope Zachary being conſulted whether Childerick, being Sine liberis, ſine ingenio, might be depoſed, and Pepin, who was Major du palais Subſtituted in his room; in his Anſwer to the Peers of France, wanting a Preſident for ſuch Power in himſelf, tells them at firſt, that it was of that weight, ut non auderet tam magni momenti cogitationem ſuſcipere, that he darſt ſcarce entertain a thought of it; but tells them in Concluſion, That ſince Princes hold their Crowns and Government of the Peoples Choice, in whom it reſides abſolutely Conſtituere & Deſtituere (a pretty modeſt word for Depoſing) to appoint or forſake, therefore they might remove him who was unuſeful, and Elect him who was moſt Worthy. So ſaid, ſo done. See here a Lutheran Pope, abandoning Supremacy, for which now they contend as prò arîs, and veſting this Depoſing Power in the People. A Poſition no leſs Treaſonable than contrary to plain Scripture in a hundred places; and therefore Damnable, to make Princes, whoſe Tenure is in Capite of God Almighty only, become Tenants at will by Copy of Court Roll of Popular Election and Depoſition: If theſe be good Subjects, good Chriſtians, who lay an Eternal Foundation for Perpetual Changes and Revolutions in Government and Governors, by toſſing and tumbling Crowns upon the Tempeſtuous Ocean of the Mobile vulgus, let them be cheriſhed, let them be Tollerated.

LET him now, which he ought to have done, if he could, or had meant fairly; Shew in all the Doctrine of the Church of England, the leaſt Sylable that may any way be conſtrued, even by Prejudice it ſelf, to encourage Sedition, Rebellion, or depoſing of Princes: He nibbles a little at it (pag. 261.) with, What if one ſhould ſay you were Antichriſtian, Bloody-minded, Seditious, &c? Why, if he ſhould, he would be guilty of a moſt notorious Calumny and Falſhood, becauſe he can never prove it. For our Doctrine and our Practice ſuites with our Prayers, which are,Litany of Ch. of Engl. From all Sedition, Privy Conſpiracy and Rebellion, Good Lord deliver us; And if the pure Spirit of Primitive Chriſtianity, ſo Innocent, ſo Ʋnambitious, ſo Obedient and full of Sincerity, and godly Simplicity, ſo Pure and Peaceable, and full of good Works, be only to be found in the Doctrine and Practice of thoſe who are the true Sons of the Church of England, let them be accounted the beſt Subjects, the beſt Chriſtians: And that therefore they deſerve the Encouragement, the Care and Protection of the Laws and Government, and not to be given up to be Waſted, Devoured, and Deſtroyed, trampled down and troden underfoot by Tolleration of thoſe whoſe Principles and Practice are ſo directly contrary to the Peace and Proſperity of the Church and Nation.

CHAP. XIII.

THUS it appears from the Advocates own Words, that none can juſtly plead for a Tolleration, whoſe Deviliſh Principles, and furious Practices, tend to the Subverſion of Government, which both by what has been ſaid, and by Experience, the ſureſt Demonſtration in the World, both Papiſts, and other Diſſenters, eſpecially Presbyterians, have been proved guilty of. Let us now ſee how he manages the Cauſe of his own Party, for whoſe ſake this Project of a Tolleration was principally intended, as is plain by his comparing Luther, Calvin, Buchanan, &c. with Mariana, Suarez, and Bellarmine, Whoſe Doctrines are at leaſt (as he ſays) as Dangerous to Monarchy; and therefore unfit to be Tollerated, the one or the other.

LET us therefore examine the Plea of Innocency, which he deſcends to defend in particular. And as their manner always is, (pag. 70.) he tells us, That the Roman Catholique Religion was the firſt Chriſtian Religion planted in our Countrey, from whom we had our very Chriſtianity: Suppoſe it were, yet Quantum mutatus ab illo? The preſent Roman Catholique Religion is not the ſame which they planted. But with his good leave, his Aſſertion is contrary,Pol. Virgil. Hiſt. Angl. l. 2. not only to great Probability, but to the conſent of Hiſtorians; for Polydore Virgil tells us, Teſt is eſt Gildas, Britannos jam inde ab initio arti Evangelii, Chriſtianam accepiſſe Religionem, That our Anceſtors received the Chriſtian Faith, according to the Teſtimony of Guildas, in the very beginning of the Goſpel. Baronius thinks St. Peter was here; Theodoret, Bar. An. 58. n. 51. Theod. de curand. Graec. affect. l. 9. Niceph. l. 2. cap. 40. Baron. An. 36. n. 5. Bede lib. 1. cap. 25, 26. lib. 2. cap. 2. Saint Paul; Nicephorus, Simon Zelotes; Some, Joſeph of Arimathea; and even when Auſtin the Monk came from Gregory to Convert us, as they ſay, to the Chriſtian Faith, he found a Church among us, as Beda teſtifies, Bertha, a Chriſtian Queen; and at Bangor, a Monaſtery, or rather a Colledg of many hundreds; who upon the Queſtion, Whether they ſhould admit of Auſtin, put it upon this Iſſue, Si ſit humilis, admittat ••• But finding him proud and Imperious, they rejected him, which they durſt never have done, had they believed even the bare Primacy of his Maſter, or that they were owing for their Faith and Converſion to the Roman Church.

I will not enter into a long diſpute about Merits, Pardons, Purgatory, Adoration of Images, or Tranſubſtantiation, which were but actum agere, only methinks the Apothecaries Argument deſerves to be put upon the File; who being preſſed to believe the Doctrine of Tranſubſtantiation, told the Zealous Agreſſor pleaſantly, but truly, Sir, I will make a Wafer, and ſet a mark upon it, that it may not be changed, you ſhall ſend it to the Pope, let him Conſecrate it, and I will venture you a 100 l. you dare not take it: Oh ſays the other, but I dare and would; well, reply'd the Apothecary, then I will venture a 1000 l. that you ſhall be dead before next Morning: which, if it were really tranſubſtantiated, were impoſſible, that the poiſon of the Body ſhould be the food of the Soul, and Chriſt be made a Murderer; which demonſtrative Concluſion, ſo little expected, puts the Romaniſt a little out of Conceit with his Doctrine, and ſtruck him as dumb, as the other would have done dead, for all the Tranſubſtantiation: there are very groſs Stories and Slanders abroad, if ſome in the Romiſh Church have ••• tried the Experiment, and have received their Death by what was given them as the Body of Chriſt, and the Bread of Life.

BUT I will obſerve his Method, (p. 166.) He tells us confidently, That there makes for them all that may or can be of any Chriſtian man required; Literal Text of Holy Scripture, approved Tradition, General Councels, Ancient Fathers, Eccleſiaſtical Hiſtories, Chriſtian Laws, Converſion of Nations, Divine Miracles, Heavenly Viſions, Ʋnity, Ʋniverſality, Antiquity, Succeſſion, all Monuments, all Subſtance, all Accidents of Chriſtianity. Here is not a word of Proof, and therefore I may take the ſame Liberty in contradicting it, if I pleaſe. But to anſwer this, There makes againſt them Literal Text of Holy Scripture, uſanus Ep. 2. ad Bohem. of that Scripture which a Cardinal ſays is a Noſe of Wax, of that Scripture which the Pope has Power to inlarge at his pleaſure, as the Trent Councel has done, making the Apochrypha Canonical. Of that Scripture which ſpeaks not a ſingle word for the Popes Supremacy, Tranſubſtantiation, Purgatory, Maſſes for the Dead, Invocation of Saints, Vows of ſingle Life, &c. but in a thouſand places againſt them; and therefore they are obliged to fly for refuge to their Approved Traditions, and ſet them in the Throne above the Scriptures, whoſe mouths muſt be ſtopped by the vulgar Latin, and the Vulgar confined from reading them; and even theſe approved Traditions are moſt of them ſuch as the Univerſal Church never knew, never acknowledged;Conc. Trid. Seſſ. 4. Dec. 1. which yet muſt be received with the ſame Reverence and Affection as the Scriptures; for as Baronius affirms,Bar. Ann. 53. Num. 11. Traditio Scripturarum Fundamentum, and the Traditions of Men are made the Foundation of Scripture, and of Faith. And the Canon Law of Pope Gregory XIII.Diſt. 40. Si Papa in Ann. Margin. goes higher yet, and ſets the Pope above them all. For men rather deſire to know the ancient Inſtitution of Chriſtian Religion from the Popes mouth, than from the holy Scripture. And yet all of their own Church do not approve theſe Approved Traditions, for Baſil ſays,Baſil. Reg. contract. p. 502. It is neceſſary and agreable to Reaſon, that all men learn what is their Duty out of Scripture, 〈 in non-Latin alphabet 〉 : both for the fulfilling all Godlineſs, and leſt they ſhould be accuſtomed to Humane Traditions. Iren. l. 3. c. 2. And Irenaeus tells us it was the Cuſtom of Hereticks to call in Tradition to their aſſiſtance againſt Scripture, alledging, that thoſe Truths (as they called them) which they held, were not delivered by Writing, but by word of Mouth.

AGAINST his General Counſels we oppoſe the firſt four, and have offered a thouſand times to put the Iſſue upon their Verdict. Againſt Eccleſiaſtical Hiſtories, Ancient Fathers, Chriſtian Laws, we oppoſe the frequent Forgeries of all theſe, detected even by themſelves, and the Index Expurgatorius which Caſtrates all the Fathers, that they may be fit Eunuchs for the Papal Seraglio, the Vatican, by being diſabled to propagate truth. For Converſion of Nations, we refer them to the Acts of the Apoſtles for the firſt Age, and for theſe laſt, to Acoſta the Jeſuite, and Bartholomeus Caſas a Biſhop in the Indies; Acoſt. de Ind. ſalut. procurand. their Converſion was ſuch, that the miſerable People choſe to go to Hell with their Anceſtors, rather than to Heaven with ſuch Chriſtians; and if their Relations are true, gives occaſion to the Romaniſts to bluſh, rather than boaſt of ſuch Converſions as were Confuſions and Conſumptions of thoſe Populous Nations.

To Divine Miracles we oppoſe all thoſe falſe Fictions, abſurd and ridiculous Fables, and Legends of their Saints, the detection of which has not only now diſcredited their Religion, but given occaſion to men of Atheiſtical Principles, to think it is all but as a Pope ſaid, Fabula Chriſti: and to call in queſtion the true Miracles of our Saviour, and that Faith which was confirmed by them. Such as are the Stories of Turſellin in his Lady of Lauretto, Benedict's Miracles of the Bleſſed Virgin, and the greateſt Miracle of them all, Lipſius, a man ſo learned, ſo rational, to dote in his old Age in his Romance of the Virgo Hallenſis. Vives, Briſtow, Canus, Canus lac. l. 11. cap. 6. complain too truly of them, That hereby no man is able to put a difference between the Miracles of Chriſt, and his Apoſtles, and thoſe of theſe Mens forging. And ſince the one have been often proved Falſe, why may not the other be ſuſpected too, eſpecially being at ſo great a diſtance? and pull but down this Foundation, and all Religion becomes a meer Gullery and Impoſture.

To his Univerſality I would gladly know, if, Hiſtorically and Literally, Jeruſalem was not the Mother of us all? Luke 24.42. and that according to the Scriptures, Repentance and Remiſſion of Sins ſhould be preached unto all Nations, beginning at Jeruſalem; as happened out [Acts the ſecond] to all the known Nations of the World, aſſembled either for Curioſity or Religion at the Paſsover. And why may not Antioch, where the Diſciples were firſt called Chriſtians, pretend to Antiquity and Univerſality as well as Rome? ſince Chriſtianity it ſelf there firſt received its Baptiſm; and ſhe may well be termed the Godmother of Rome her ſelf, who had then neither received the Name, nor Faith of Chriſt? Are not the Grecian, Armenian, Ethiopian Chriſtians, as well as the Roman, Members of the Catholique Church? and yet they own not the Pope either as to Primacy, or Supremacy, and thouſands of them know not whether there be ſuch a man in the World. It is hard to damn them all with a breath: and as hard for Rome to challenge this Univerſality, where ſhe is ſcarcely known, and I am ſure not owned.

THE ſame may be ſaid to his Antiquity: and even Errot can ſcarcely be called the younger Brother of Truth, and is ſo much a Twin with it, as from its very Birth to have had its hand upon the others heel, in order to ſupplant it. Is it therefore true, becauſe it is Ancient? Was not Simon Magus the Founder of the Gnoſticks, as ancient as St. Peter and the other Apoſtles? were not Phygellus and Hermogenes, Hymeneus and Phyletus and Alexander, 2 Tim. 1.15. 2 Tim. 2.17. thoſe Chriſtian Saducees, who denìed the Reſurrection, and overthrew the Faith of ſome, as ancient as St. Paul? Was not Diotrephes (in probability the Parent of the Aerian Hereſy) who, to Exalt himſelf, prated with ſuch malicious words, endeavouring to degrade an Apoſtle, contemporary with St. John? Joh. 3.9, 10. if Antiquity will make men Catholique, theſe have a fairer Plea than Rome, who, in probability, received their Errors before ſhe did her Faith.

FOR Succeſſion, we refer him to Baronius in his Annals (if he likes not Genebrard, Baron. Ann. 985. N. 1. or Sigonius) who will inform him of a Catalogue of Popes, and their ſeveral Characters, Simoniſts, Boniface 8. Boyes, Benedict 13. John 13. Sergius the 3. and a many more, about 50. who, as he ſays, Deſerved not to be put into the Catalogue of Popes; but, as he affirms of Boniface, who murdered Benedict the 6. and John the 15. were fitter company for Sylla and Cataline. And theſe being all Monuments, and all the ſubſtance of their Religion, it will not be worth our while to Examine all the Accidents of Chriſtianity, as the Advocate phraſes it.

I come therefore to his particular Vindication of them from the Calumnies, which, he ſays, are objected againſt them; and firſt to their refuſing the Oath of Supremacy. For if any Oath be lawful among Chriſtians, it is a vain Cavil which he makes againſt this: for my own particular, I could heartily wiſh that all Oaths could be made more perſpicuous, and leſs frequent; but there being an abſolute impoſſibility of the one, and neceſſity of the other, we muſt ſubmit to Humane Frailty. For no Oath can be ſo fromed or worded, but it will be liable to the ſame Exceptions, by reaſon of the ambiguity of all words, and the variety of mens apprehenſions and underſtandings. And by this Rule no man ſhall be obliged to take any Oath. But when any perſon takes ſuch Oaths, he ſwears to the declared intention of the Government, which requires him to ſwear for their Security, and thoſe under their Care. And this is deſigned only as a mark of Diſtinction between the Peaceable Friends, and the Enemies, whoſe contrivances and intentions are hereby either obviated, or diſcovered; and it being eaſy to be underſtood, and what all men know by the light of Nature, Reaſon, and Scripture, they who will not Swear to be Obedient to the Government in Veritate, Judicio, & Juſtitia, let the manner of Expreſſing this be what it will, cannot be reputed other than Enemies. Nor is the Controverſie of Supremacy contained in the word Heretical, a ſpeculative point, as he would perſwade us, but a Practical; not whether the Pope has any Authority to Excommunicate, but whether he has any Authority here to Exerciſe a Juriſdiction to the prejudice of the Eſtabliſhed Government? and ſince he ſeems to confeſs that he has not, why ſhould any Chriſtian deny to give the Government all the Aſſurances that can be deſired? and if ſuch an Authority in the Pope be not grounded upon the Scripture, or the Practice of the Catholique Church, and no older than the Nos Sanctorum of Pope Hildebrand, and therefore Impious and Heretical, as being an Uſurpation upon the Temporalities of all Princes, may not any perſon (except he deſigns againſt the Government) lawfully ſwear that he diſowns both the Principle, and the Practice. And ſince the Clauſe of the Oath of Supremacy is explicated to intend only Civil and Kingly Government and Authority in Caſes Eccleſiaſtical, (pag. 184.) May not any man ſwear in Truth, Judgment, and Equity? (if it be true, it ought to be the Judgment of every good Chriſtian, and it is a great meaſure of Juſtice and Equity, that he ſhould declare himſelf, and call God to witneſs, ſince as before was ſaid, men ſwear to the true intention and meaning of the Impoſers of the Oath, and not to any other ſence which the words will bear. But the plain truth why they refuſe, is becauſe they do believe the contrary; and it is but reaſonable, ſince they do, that by this Mark of Diſtinction, the Government ſhould know who are Friends to it, and who Enemies; who by this Principle would Subvert and Overthrow it. And if a Man may (pag. 187.) Ʋſe ſuch Expreſſions as to Avouch, we verily think, and are fully perſwaded that the Pope hath no power, &c. unleſs he equivocates, may he not ſolemnly Swear it too, that he thinks, and is ſo perſwaded? for no man is, or can be deſired to Swear more; but if the truth were known, they neither think, nor are perſwaded of this, but the direct contrary.

HAD the Pope contented himſelf with the Juriſdiction of the Keys, and not invaded the Temporal Sword, for any thing I know, there had never been occaſion for this Oath; or for Princes to draw out the Temporal Sword to do themſelves and their Subjects Right, according to the Advocates Original and Fundamental Law of Protection and Defence, from the Unjuſt Uſurpations of the Roman Mitre. And what he pleads againſt this Oath (pag. 191.) will ſerve all the Seditious Rebels of the World. For ſaith he, Publique authority and ſafety riſeth from the ſatisfaction of Mens Judgments, to the Juſtice of proceedings; Then it ſeems, unleſs men be be ſatisfied with the proceedings of Authority, it muſt fall, if that be the Riſe of it: A fine Popular Principle, to ruine all Authority! But he proceeds, Winning Reſpect and Love by that Equity in Government, and Moderation, which according to Gods ancient Laws, is ſettled and known, not by Arbitrarineſs of Will and meer Force; which, as to the Principle, is Tyrannical, be it never ſo temperate in the Exerciſe. If all this be true, then ought all Publique Juſtice and Coercive Power to be disbanded and baniſht as Tyrannical; Princes and Magiſtrates muſt learn to be excellent Logicians and Orators, to perſwade and win, or elſe they will prove but ſlender States-Men, Thieves, Murderers, Traitors, and Rebels, may be perſwaded (if they will) to be Obedient, but muſt not be Compelled, for fear of Tyranny. Well, let him go! The Advocate is but an indifferent Lawyer, and a worſe Subject, if this be his Judgment, as it is his Pleading; I believe he will never be of the Kings Councel, or Solicitor General; though he be ſo for a Tolleration.

To his 3d. Objection, That Papiſts ſuffer for Religion, not Diſobedience, it is both Falſe, and Frivolous; for never any Prieſt ſuffered quâ Prieſt, but quâ Rebellious, in maintaining a Doctrine contrary to the Scripture, and the Peace of the Government. And the Proviſo of the 25 and 27 of Elïzabeth, reſpects their Principles and their Practice, and not their Prieſthood. And had the Apoſtles Preached any Doctrine, tending to the diſturbance of the Civil State of the World, contrary to the Laws of Emperors, for that End, they would have ſuffered, as St. Peter ſays, As evil Doers, 1 Pet. 4.15. buſie Bodies in other mens matters, and not as Martyrs.

To his 4th. Objection, Why Papiſts come not to our Churches: They did come even after the Council of Trent, till the Excommunication of Pius Quintus; and therefore became Recuſants, not for Religion or Conſcience, but Supremacy. And for King James his calling the Pope, Patriarch of the Weſt, I cannot tell what he will advantage the Cauſe by that; for he may be ſo, and yet no more our Patriarch, than of the Indies, before they were diſcovered, for neither the one nor the other are in Conſtantines Donation. Nor indeed is that any where but in Ʋtopia: And yet it may be he had never been denyed his Primacy, if he could have been contented with it, as the Arch-Biſhop of Canterbury is with a Primacy over us in purely Spirituals, without advancing it to a Supremacy over All.

HE makes very light. (pag. 218.) of the Gunpowder-Treaſon, and would be contented to have that buried in Oblivion, which ſhould have buried a whole Nation, in Blood, Horror, and Confuſion. But by his Favour, it will not paſs ſo; for even that Right Honorable and Noble Lord, Henry Earl of Northampton, whom (pag. 222.) he calls an Eminent Papiſt; was it ſeems then Converted by the Certainty of the belief that he had, that this was the Practice, and not in Confeſſion, as he inſinuates (pag. 220.) of Hall, Garnet, Greenwell, and Gerrard, and not of Salisbury, of whom he ſays King James was uſed to call the 5th. of November, Cecil's Holiday. For even this very Eminent Papiſt, the Earl of Northampton, who was no Friend to the Stateſmen, yet was ſo great a Friend of Truth, that being one of the Commiſſioners for the Tryal of Garnet, and his Complices in the Treaſon; made there a moſt Excellent Speech, wherein he Demonſtrates fully, clearly, and moſt Eloquently, the Haynouſneſs and Certainty of the Crime; and that Garnet, Gerrard, and Greenwell, ſent Sir Edward Baynham, to carry the Meſſage to the Pope, not as Pope, but as a Temporal Prince; and that Garnet writ Letters to the Pope upon the Subject. He further ſhews the Danger of ſuch Doctrines Deſtructive to all Government and Religion; and that the ſevereſt Puniſhments were juſtly due to ſuch (Litterally) Incendiaries: Which Speech Printed 1606, I have now by me, and wonder why the Advocate ſhould plead him a Papiſt. Since he makes a Diſtinction there, telling Garnet, That ſome of his Society ſuffered in the late Queens time, for preſuming to Exerciſe a Juriſdiction in this Realm, that neither Policy of State can admit, nor Allegiance juſtify: He calls Chicheley Chancellor to Henry the 5th. a Prelate of their own, and ſtiffly defends by Examples of our Anceſtors (who were neither Lutherans nor Hugonots, as our Countrey men are called (ſays he) the Kings Right againſt the Roman Uſurpation of Supremacy: And if Princes (adds he) that were abſolutely Catholiques, were ſo ſuſpicious of their Prerogative, and caſt ſuch a watchful Eye upon the Popes Encroachments; how much more Jealous ought true Subjects and Sworn Servants to be, in our days, careful of the Princes State; who being ſuſteined by another Root directed by the voice of other Paſtors, is as careful to Reform, as his Anceſtors to Conform; while they ſayled by another Compaſs, and upon another Coaſt? Sure this was not ſpoke like an Eminent Papiſt, an Anti-Cecilian, but an Eminent Proteteſtant, tender of his Loyalty, jealous of his Countries Peace, Invaded by the dangerous Principles and Practices of Romaniſts, as he calls them in another paſſage.

IN ſhort, Garnet, at his Execution, declared, that whatſoever he had acknowledged in his Examination, was true, and there he did Confeſs that he was Privy to the Conſpiracy, by way of Advice, upon Catesbyes Quere; Whether for the good of the Church, ſome Innocents might not periſh with the Nocents; and upon his Affirmative, they proceeded. I am as willing to be Charitable as the Advocate; and think with King James, that the generality of Catholiques did abhor ſuch a Deteſtable Conſpiracy, no leſs than himſelf: But what of all that? It was not from any want of Induſtry in the Jeſuits, to corrupt their Loyalty and Allegiance; or prevented by any Principles infuſed by the Roman Religion: From any Writings of that Age, which were full of nothing but Treaſon and Rebellion; the Lawfulneſs of the Popes Power of Excommunicating and depoſing Kings, and Murdering them too; Such as thoſe of Sanders, Allen, Creſſwels Philopator, Simanca, Roſſoeus, a Book Canonized by the Pope in Conſiſtory.

FOR the Bloody days of Queen Mary, I will allow her as good and mil'd a Princeſs, as he pleaſes; but I cannot think ſo well of Wincheſter and London, two of her Biſhops, by whoſe Fiery Zeal ſo many, though the Advoate ſay (pag. 238) but a very few, went to the Stake in Smithfield, and other places, for denying the Sacrament of the Altar, and that they could not believe it. Which was not only for Religion, but a pure Theological point; the Modus of which, the Doctors of the Romiſh Church neither are or ever will be agreed upon; and it is a little harder meaſure to dye for ſuch a Point, than to ſwear to ſuch a one, as he dare avow, and verily believes, &c.

I might ſay much more, and take notice of many other paſſages in his Book, but I muſt not be prolix, only the Calumny, as he calls it, which is reaſſumed by Dr. Stillingfleet, and Dr. Tillotſon, (pag. 257.) that there are Jeſuites among our Diſſenters, troubles him much; but that it is not without Ground, I have heard, and I preſume, ſo has he, from Authentique hands of one Father Brown a Jeſuite, who boaſted on his Death-bed at Ingeſton Briggs in Scotland, that he had Preached as down-right Popery in the Field Conventicles, as ever he had Preached at Rome it ſelf: And truly, by the Conformity of their Principles and Actious, one with another, one can ſcarcely tell whether the Jeſuits are Presbyteriz'd, or the Presbyters Jeſuited, they are ſo very like?

BY this time, I hope, it is not to be doubted, by any who have not wholly devoted themſelves with a blind Zeal and Obedience, as well as Implicite Faith to the Roman Religion; but that however innocent the Generality of Catholiques may be, how Loyal ſoever, and full of Allegiance, yet the Principles of their Religion are not ſo; Nor are they obliged to their Doctors for it; but to the Native Generoſity of their Countrey, to the Honour of their Families; and it may be more than all, to the Doctrine of the Church of England in this Point: which by converſing ſo frequently with, they cannot be ignorant of; or not apprehend the horrid Uſurpations of the Roman Keys upon the the Temporal Sword, Crowns and Sceptres of Princes: And the Dangers that muſt neceſſarily follow from thence. Nor ſhall they need to fear either Puniſhment or Perſecution, but for the Practices of theſe Boutfeus and Incendiaries of the World. And whether ſuch a Religion as openly teaches and Avows an Intereſt contrary, and above that of the Prince, and which Authorizes thoſe who profeſs it, to raiſe Seditions, Tumults, and Rebellions, and it may be, has funiſhed other Diſſenters of Contrary Opinions in other Points, with Principles and Arguments Deſtructive of the Peace, Happineſs, and Quiet of the Publique, and of the Government it ſelf, deſerves a Tolleration, Let all impartial men be Judges.

CHAP. XIV.

FROM what has been ſaid, it is Evident not only that Tolleration of different ways of Worſhip, under the ſame National Government, is utterly impolitique, and dangerous to the Foundation of Government, and the End of Society; but deſtructive of Chriſtian Charity, and the Irreconcilable Enemy of Peace and Ʋnity; being the Spring of Endleſs and Eternal Quarrels, Diviſions, Schiſms, Separations, if not Hereſies; and the direct road to wild Enthuſiaſm, Heatheniſh Ignorance, Superſtitious Will-worſhip, Licentious Impiety, and at laſt down right Atheiſm.

Let us therefore in the Spirit of Meekneſs, and Chriſtian Compaſſion, try whether there be no way to cement theſe breaches among us, by reuniting the minds of Men, ſo far as is neceſſary for Chriſtians to be Ʋnanimous. For it is morally impoſſible there ſhould be among all Mankind and abſolute Ʋnion in their Judgments; mens Minds will differ as long, and as much or more than their Faces do: and from this impoſſibility I argue to the Unneceſſarineſs of ſuch an Ʋnity. But as ſeveral Palates do naturally receive ſeveral impreſſions of Gratefulneſs to different Diſhes, even to contradiction, ſo that What is one Mans Meat, is another Mans Poiſon; what is the delight of one, is the Averſion of another, and yet all agree in the Common, Neceſſary, and Native Principle of Eating: So may ſeveral Men believe ſeveral diſtinct, nay and it may be contrary Opinions in Theological Queſtions, and yet agree in the Common Principles of Chriſtianity, allowed by All, Faith and Charity, ſo as to continue in Peace, Unity, and Godly Love. And that this is not impoſſible, we ſee by daily Experience; and that there are in every Society of Chriſtian Men, ſome who maintain one Opinion, ſome who maintain and believe another, yet notwithſtanding they retain Communion one with another. From whence proceed thoſe Volumes of Polemical Theology, with which not the Schools, but the whole World is fill'd, I wiſh I might not ſay afflicted? but from mens differing in Opinion. And if I may be permitted to ſpeak freely, Poſſibly the Entertaining the Philoſophy of the Schools into too great Authority in Divinity, has not contributed the leaſt to the Decay of Religion, and the declining of Charity: for the Endleſs Diſtinctions of Schoolmen have minc'd and crumbled Religion into a Chaos of Epicurean Atoms, which perpetually juſtle one another with a reſtleſs Motion, and whilſt each ſtrives to be entertain'd as a Matter of Faith, they run men into greater perplexities and Confuſions; and whilſt they improve in the Theory, they too commonly decreaſe in the Practice, ſpending that time in Curioſity, which ought to be devoted to Charity and Action.

I do not ſpeak this to diſparage Humane Learning, or the Uſe of Philoſophy: but as we ſay of Fire and Water, They are good Servants, but ill Maſters: ſo we may ſay of that, It is a good Attendant of Divinity, while it continues an humble Companion, but a dangerous Miſtreſs of our Faith. I ſet as great a value upon theſe Accompliſhments as they can juſtly challenge, but I wiſh they had kept their proper Sphere and Diſtance from us: and that theſe feeble Lights of Humane Knowledge, had not come to ſtand in competition with the Sunbeams of Divine Revelation, which ought always to be eſteemed the glorious Lamp of Chriſtian Religion. I know without the helps of Humane Learning, it is impoſſible, except by Miracle, to to Read or Underſtand the Holy Oracles which were committed to the Cuſtody of thoſe Languages of Greek and Hebrew. I know it is impoſſible without their aſſiſtance, to ſearch the Regiſters of former days, or to be acquainted with the Doctrine, Practice, and Cuſtomes of the Ancient Catholique Primitive Church: a deficiency in which kind of Learning, in our Clergy eſpecially, (who do but too commonly make all their Applications to Popular Oratory, rather than Church Hiſtory) has been the occaſion of many miſtakes in men otherwiſe learned; and it may be we are owing for that Diſlike and Averſion, if not hatred of Diſſenters to Epiſcopacy, rather to their little travail in Antiquity, which they deſpiſe, becauſe they do not know, than to any ſolid Arguments they can bring againſt it. I am ſatisfied that it is neceſſary for the Diſcovery of the Riſe, Growth, Reaſon, and occaſion of Errors, and Hereſies, which are apt, for want of this, to revive and ſpring up again: and to ſee how they have been condemned by the Catholick Church, and the Reaſons why: all that I have to ſay, is, That it may be ſo reſtrained as not to deſerve St. Pauls Character of vain Philoſophy; by committing Outrages and Inſolencies upon our Faith. For till ſuch time as men come to quit themſelves from theſe Uſurpations upon their Underſtanding,1 Tim. 6.20. by the Oppoſitions of Science, falſly ſo called, and can be perſwaded not to Credit their own Opinions, or thoſe of their Party, with an equal certainty, as they do thoſe Truths which are Divinely revealed from Heaven, there is little poſſibility of Reconciling them one to another in the amicable compoſure of Chriſtian Meekneſs, as it is to Reconcile their Opinions one to another, or to Truth: and ſo long as men contend with the ſame Animoſity and Eagerneſs for either ſide of a Theological Queſtion, as they do for that Faith which was once delivered to the Saints, Jude. they will never entertain any kinder thoughts of one another, than that both are Hereticks: when after all their hot Contention, they cannot arrive at a higher degree of knowledge than Probability; and that amounts to no more than this, that though one part of the Opinion may be true, yet it is poſſible that both may be falſe: and why then ſhould this be obtruded upon any other Perſon as de Fide.

THERE is nothing that puzzles our Underſtandings more than the Modes of things; nor are we more in a Miſt than when we come to the Hows? How is this done; or how comes that to be ſo? this is indeed the Terra delfuego, the Intellectualis Incognita; in which the boldeſt Adventurers are but Coaſters, and can give but a lame account of all thoſe vaſt Territories, and Inland Regions of the Underſtanding. I dare undertake to plunge the moſt learned Philoſopher in the World, about the meaneſt Inſect, the ſmalleſt Plant, how they are produced, how preſerved and increaſed, and how they return again to the Common boſom of the firſt Matter? and though this preſent Age, notwithſtanding the deriſion of the Ignorant, has made the greateſt Advances in Experimental Philoſophy, and travail'd further in the Modes of things than all that ever were before, yet I am confident their knowledge does but ſhew them their Ignorance, and teaches them Modeſtly to confeſs, that their higheſt attainments are terminated in Probabilities, and rational Conjectures, and not in Certainties. What is plainer than that the Sun ſhines, and that by the light of it we diſcover all viſible Objects? but how? remains ſub judice, and will do ſo, till Elias comes, as the Rabbins ſay: and will be the perpetual puzzle both of the Peripateticks, and Carteſian Globularians. Since then we are ſuch ſtrangers to our very ſenſes, and their Natural Objects, which appear plain to us, with which we converſe ſo conſtantly and familiarly; how can we expect to make greater progreſſes of knowledge in the Ʋnderſtanding? when the Soul it ſelf would be a great Riddle in deſpight of all Philoſophy, if Faith did not come in to its reskue: nor can I tell which way, without that aſſiſtance, it would be able to defend its Original, or Duration, its Immortality, or Diſtinction from that of Brutes, more then in degrees. And though an Apoſtle, who himſelf was admitted into the Glorious Regions of the third Heavens,2 Cor. 12.2, 3. could not tell how, Whether in the Body, or out of the Body, God knows: and therefore Experimentally aſſures us,1 Cor. 13.12. That we ſee through a Glaſs darkly, 〈 in non-Latin alphabet 〉 , in the obſcurity of a riddle, and that we know but in part. Yet all this notwithſtanding, ſuch is the Opinion that we have of our Knowledge, and Diſcoveries, and more commonly in Divinity than any thing; that Magiſterially we pronounce our Opinion for undoubted truth; our beloved Fancies for Objects of Faith; and our Conjectures for Certainties; and proud of our imaginary 〈 in non-Latin alphabet 〉 , the whole World muſt know it, to do us Honor for the Diſcovery; and muſt honor us by believing it, or become our Hatred. There can never be the leaſt hope of Ʋnity, no more than there is poſſibility of Ʋnanimity, unleſs men will agree about ſome Common Principles, which may be the Centre of Chriſtianity, where though their Opinions in Circumſtantials, which are not contrary to Faith and good Manners, may be permitted to be drawn at a diſtance towards the Circumference, yet all their Actions may be United, and terminate in the Ʋnity of Charity.

I know it is a high and hazardous Attempt, to offer any ſuch thing to the Conſideration, or but View of the World: the hight amazes me, and is ready not only to turn my Brains, but all the Reſolutions I can aſſure my ſelf withal, back again from the Enterpriſe. I tremble, though even with the greateſt Humility, I ſpeak my thoughts in an Affair of that Moment, the very thinking of which is not excuſable from all Preſumption; and looks but too like being wiſe in my own Eyes, and prudent in my own Conceit: but as I do it with all ſubmiſſive Charity, ſo I hope I ſhall find Charity from others, and that part of it which hides a multitude of Faults.

THERE are three things which appear the Foundation of all Diſſention. Firſt, What is Matter of Faith. Secondly, What is the true Form of Government. Thirdlp, The Judge of Differences and Controverſies. For Chriſtians diſſent and ſeparate from one another, either becauſe they imagin of each other, that they do not believe aright: or becauſe they diſlike the Government, or becauſe they will not ſubmit to any Determinations, being not agreed among themſelves of a Common Judge of Controverſies.

WE will begin with the firſt. Now Faith being the Foundation of Chriſtian Religion, is, The firm Aſſent of the mind to the Certainty of ſuch Propoſitions as are the Conditions required by God, to be by us believed, in Order to our living well here; So as that we may obtain Eternal Happineſs hereafter in Heaven. For as the Author to the Hebrews, Heb. 11.6. ſays, Without Faith it is impoſſible to pleaſe him, for he that cometh unto God, muſt believe that he is, and that he is a rewarder of thoſe that ſeek him. Faith being therefore the Foundation of Practice, and ſo abſolutely requiſite to Salvation; and the Deſign of Almighty God, 1 Tim. 2.4, 6. being, that all men ſhould be ſaved by coming to the knowledg of the Truth. For Chriſt gave himſelf a Ranſom for All. It muſt be ſuch a Condition in Order to this End, Pſal. 51.4. as All may have; That ſo God may be Juſtified when he ſpeaks, and clear when he Judges; and if men be not ſaved, it may appear it was through their own Folly, and not from the difficulty of the Condition which God offers. For it would be infinitely derogatory to the Wiſdom and Goodneſs of the Divine Nature, to the God of Love, the only Wiſe God, to give ſuch a Condition of Salvation, as All were not capable of attaining: For Salvation is not confined to the Wiſe and Learned:1 Cor. 1.26. nay, St. Paul ſeems to intimate the Contrary, Not many Wiſe men are called, Jude 3. but it is the Common Salvation, in which all, Rich and Poor, High and Low, Young and Old, the Learned and Unlearned, the Wiſe and the Simple, have a ſhare. The Foundation of this Aſſent to the Conditional Propoſitions of Salvation, is not therefore our Underſtanding of them to be true, by the Power of Reaſon, our comprehending or apprehending the manner of them, but it ſprings from the Confidence that we have of the Veracity of him who propounds them to our Belief: and that we are aſſured that he will not, becauſe he cannot deceive us, becauſe he is Truth it ſelf, as whoever believes a Supreme Being, muſt of Neceſſity believe Truth to be of his Eſſence.

THUS I believe the Glorious Myſtery of the Trinity, Three Perſons, but one God, the Incarnation of the Son of God, the proceeding of the Holy Ghoſt from the Father and the Son, the Reſurrection of the Body, and the reſt of the Articles of the Chriſtian Faith; not becauſe I dare pretend to underſtand them, or to give a Satisfactory Reaſon to my ſelf, how this can be? Or why it ſhould be? but I reſt my ſelf ſatisfied upon the aſſurance that he who requires me to believe it, cannot deceive me, nor require me to believe what is not moſt certainly true. But God being in Heaven, in that inacceſſable Light of Glory, and I upon Earth, there muſt be therefore ſome Internuncius between us, that ſo I may receive theſe Conditions of Salvation to be believed. This Office was in former times committed to the Prophets, Rom. 3.4. 2 Tim. 3.16. 2 Pet. 1.21. and God ſpake by them; For God is only true, and all Men may be Lyars, and therefore all Scripture was given by Inſpiration; and came not at any time by the Will of Men, but Holy Men of God ſpoak, being moved by the Holy Ghoſt. Heb. 1.1. But the great Prerogative of Chriſtian Religion, is, That God, who at ſundry times, and in divers manners, ſpake in times paſt unto the Fathers, hath in theſe laſt days ſpoken unto us by his Son; whom he hath appointed Heir of all things; by whom alſo he made the Worlds. Now theſe Holy Inſtruments, whom God employed to declare his Will to Men, that they might obtain Credit to their Meſſage, were aſſiſted with power of working Miracles, which were the Letters Teſtimonial, the Credentials of Heaven, in their behalf, to aſſure the incredulous World, that they were Meſſengers and Ambaſſadors from God; for it is a Natural Inference which Nicodemus made, even whileſt he was ſo Unregenerate, that he thought Regeneration an Impoſſibility. Jo. 3.2. Rabbi, we know that thou art a Teacher come from God, for no man can do theſe Miracles that thou doeſt, except God be with him. This Revelation of Gods Will, Confirmed to be ſo by Miracles, Signs, and Wonders, when it comes to be conſidered and attended to, will gain the Aſſent of the Mind, and that theſe muſt needs be Truths of a Divine Extract and Original; Since All their Precepts are free from any Deſign, but the Advantage of thoſe to whom they are propoſed, and to make them partakers of the Divine Nature, by the practice of that Truth, Innocence, Juſtice, Temperance, and Purity, which they do ſo Univerſally require as the Way to Happineſs, both in this Life, and that of Celeſtial Glory and Immortality. And theſe Commands Collected into a Body, we call the Holy Canon of Sacred Scriptures. I think, I need not produce Arguments to prove thoſe Writings to be the Word and Will of God; that being a Principle ſo confeſſed, that without it, no Man can be called a Chriſtian; & I am not now to deal with Heathens, or Infidels.

FROM this Poſtulatum granted, theſe Concluſions will Naturally follow; Firſt, That Faith does not depend upon Humane Authority, but upon Divine Revelation. For it came not by the Will of Man, but by the Will of God: And therefore no Humane Authority has any power to Impoſe upon the Belief, any thing either contrary, or more than God has plainly revealed to be his Will, as the Condition of our Salvation; for to Command what God has not commanded, as ſuch a Condition, is inſufferable Pride and Inſolence; an Uſurpation upon the Incommunicable Prerogative of him, Heb. 12.2. who is the Author and the Finiſher of our Faith. How great then is the Impiety of thoſe, who contrary to the practice of the Univerſal Church for 1500 years, have added the Books of Apocrypha, meer Humane Writings, to the Holy Canon, and under pain of Damnation Impoſe them upon us as matters of Faith, and Conditions of Salvation? How Unreaſonable is it to make Tradition the Foundation of Faith, and of Equal value with the Holy Writings? Of which Traditions there being ſo great Uncertainty, it is very Improbable our Faith ſhould receive any Confirmation from them: For what is liable to a doubt it ſelf, is very unlikely to take away all cauſe of Doubting. Yet this is the Faith of the Roman Church in their Ʋnwritten Verities.

SECONDLY, it follows, That nothing ought to be Impoſed as De Fide, and the Neceſſary Condition of Salvation, but what is clearly Demonſtrable to be the Will of God revealed; and which all Men, becauſe all are capacitated for Salvation, may eaſily Underſtand to be ſo: And ſince all men have an Equal Title to Salvation, upon their performance of the Conditions by God required to be believed and done, therefore what Faith will Save the Unlearned, will alſo ſave the Learned: For God propoſeth no different Methods, more for the one than the other, for he is no reſpecter of Perſons, Act. 10.35. but in every Nation, he that feareth him, and worketh Righteouſneſs, is accepted with him. So that he who is Baptized, Repents, Lives Righteouſly, Godly and Soberly in this preſent World, believing the Goſpel of our Lord, and obeying it according to that Belief, ſhall certainly receive the end of his Faith, and hope the Salvation of his Soul. For theſe are Truths ſo clearly contained in the Scripture, that the meaneſt Capacity may underſtand them, and perform the Conditions required. Now what is neceſſary and ſufficient for all, and whatever is propoſed more, is Superfluous; ſince he that believes this and no more, ſhall certainly be ſaved, and he that believes more, ſhall but be ſaved: It is therefore the moſt unreaſonable thing in the World, to Impoſe the Modus of any thing which God has not clearly revealed, upon Men as Eſſential to Salvation: For moſt of thoſe Modes are Metaphyſical Notions, which do as far exceed the Capacities of the Greateſt part of Mankind, as the Myſteries of the Incarnation and Trinity, &c. do thoſe of All, and even of the Angels, who deſire to peep or pry into them, 1 Pet. 1.12. 〈 in non-Latin alphabet 〉 , becauſe they do not fully Underſtand them. Is it not unreaſonable to exact that from me upon the Credit of a Man, or many Men Saying ſo, which they are not able to ſhew me one poſitive Teſtimony, or clear Conſequence for, from the mouth of God, that it is ſo? and that though I believe all that he requires, as the Condition of Salvation, yet I muſt be Accurſed, and Secluded from Salvation, becauſe I will not Lye, and ſay, I believe, what in Truth I cannot, for want of Evidence or Capacity? Muſt I forfeit all I have on Earth, and my hopes of Heaven too, becauſe I do not believe this or that Doctrine, which God has given me a Capacity to believe, nay, which it may be contradicts all thoſe Capacities of Senſe and Reaſon, which he has given me, that I might believe them, and which give me occaſion to doubt his Truth; for if he deceive my Senſes, he may deceive my Underſtanding and my Hopes at laſt? Is not this to make God an Auſtere Maſter, gathering where he has not ſcattered; and like the Egyptian Taskmaſters, to require Brick where he has not afforded Straw to make it? Far be it from the Judg of all the Earth to do this Wrong! This is the very Caſe of the Sacrament of the Altar in Tranſubſtantion: For it is not enough to believe that Chriſt is really preſent there; but I muſt give my ſenſes the Lye, which neither ſee him nor feel him (a greater degree of Faith than he required of St. Thomas) I muſt diſcard my Reaſon, which aſſures me it is impoſſible that one Body ſhould be in Infinite Places at the ſame time, and believe how he is there Corporally; or be a Heretick: Though neither they who impoſe it upon me, are agreed among themſelves now it is, nor am I able to Underſtand what they mean; as the greateſt part of the Vulgar are incapacitated to receive ſuch Apprehenſions; and the moſt Learned are not able to expreſs them ſo as to be Underſtood. Sure it is very hard meaſure, that a poor Chriſtian ſhould be made a Bloody Sacrifice to Cruelty, becauſe he does not, becauſe he cannot believe that Incruentum Sacrificium of the Maſs, and that the Glorified Son of God ſhould be raviſhed from the Right hand of the Majeſty on high, to become paſſible again, to Expiate for the ſins of the Quick and the Dead: Which if it be true, muſt be the ſame that he ſuffered upon the Croſs, and a Bloody Sacrifice, and as great an Impiety as that of the Wicked Jews, who Slew the Lord of Life, and hanged him upon the Tree; and if it be real, and not a Commemorative Sacrifice, is for Chriſtians to Crucifie the Son of God afreſh, and put him to an open ſhame: Heh. 6.6. and if it be not the ſame Sacrifice which Chriſt offer'd, it is not propitiatory; and in reality only a ſacrificing to our own Nets to Enſnare mens Souls. The ſame Meaſure ought to be obſerved of all other Theological Points, which admitting of variety of Opinions, are not therefore to be impoſed as Eſſentially neceſſary, and the Conditions of Salvation.

WERE this obſerved, it would put an End to thoſe Inteſtine Quarrels which miſerably rend the Peace and Unity of the Church, by enlarging Faith to the Deſtruction of Charity, which is making broad the Plylacteries, and forgetting Juſtice and Mercy. This would give a Superſedeas to thoſe doubtful Diſputations, againſt which St. Paul gives an Expreſs Command. Rom. 14.1. And if men were permitted to believe or not believe according to the probability and full perſwaſion of their own Minds, keeping their Faith to themſelves, in a private way, which is true Chriſtian Liberty; where men do not impoſe their Opinions upon others as Eſſential to Salvation, we ſhould ſoon ſee an End of thoſe Mortal Jarrs, and thoſe Unchriſtian Doctrines, and their ſtrange conſequences, which have fill'd the World with Error, Horror, and Confuſion, which Cruelty, Injuſtice, and Perſecution, not inferior to that of Pilate, mingling the Blood of thoſe Chriſtians with their Sacrifices, for whom Chriſt ſacrificed his. And were it poſſible to perſwade Men to this Modeſty and Moderation, the Occaſion of Quarrels being taken away, they would live in Unity and Godly Love; and not afflict themſelves, diſquiet the World, move Heaven and Earth for the Eſtabliſhment of a doubtful Opinion as matter of Faith, when, may be, it is not of Truth; and without the knowledge of which they may attain Salvation. Thus might Men Enjoy their Private Opinions, without any prejudice to the Publique Peace, and pleaſe themſelves with their Knowledge, without being puff't up to the Ruine of that Charity which Edifies, and to the affronting Authority by diſobedience, becauſe it will not permit their Private Opinions to Ride in the Triumphant Chariot of Conquerors over other mens Faith; then with St. Auguſtine might men ſay, Errare poſſum, Hereticus eſſe nolo. They might be miſtaken, and be neither Hereticks nor Schiſmaticks; they might differ from others in their ſenſe, and yet agree in the Common and Eſſential Faith, which as it owns, ſo always maintains the Communion of Saints.

FOR it is not Mens Opinions, but their Actions derived from thoſe Opinions, which diſturb the Peace of the World, and the Unity of the Church: and a man may be of a contrary Perſwaſion to another, in many things, and yet Live as becomes a good Chriſtian, in Humility and Charity with him and all others; it is a ferocious Pride and haſty Paſſion which pretends to make the Narrow way to Heaven wider, by widening Differences, and by opening the Gate to ſhut out all beſides our ſelves. The way is not in it ſelf ſo narrow, but that if men were lovers of Peace, they might go thither without joſtling one another; it is not the way for us to Enter in at the ſtrait Gate, to do like the Phariſees, ſhut others out. They who pretend thus to be the Porters of Paradiſe, uſually are without the Gates themſelves, whilſt they brandiſh the flaming Sword on every ſide to frighten others.

THEN would the Doctrines of Supremacy, Satisfaction, Purgatory, &c. which have rent the ſeamleſs Coat in a thouſand pieces, ceaſe to make Diviſions in the World. But this we may wiſh and pray for, but can ſcarcely hope to ſee, ſo long as the inſatiable thirſt of Temporal Advantages ſtops the Mouth of Truth; and the deſire of Soveraignty ſhall Exalt the Idol of Profitable Opinion, into the Throne and Sacred Temple of Divinely revealed Faith.

AND whereas for many Ages paſt men have beaten their Brains, Joel 3.10. To beat their Plough-ſhares into Swords, and their Pruning Hooks into Spears, have Employed thoſe Parts and Abilities (with which they ought to have broken up the fallow Ground, Hoſ. 10.12. to ſow in righteouſneſs what we might reap in Peace) to wound one anothers ſides. Would they follow this Rule of Charity, we might ſee the Glorious Prophecy of Micha fulfilled: Mich. 4.1, 2, 3, 4. For in the laſt Days it ſhall come to paſs that the Mountain of the Lords houſe ſhall be Exalted above the Hills, and all Nations ſhall flow unto it: and many Nations ſhall come and ſay, Come and let us go up to the Mountain of the Lord, and to the houſe of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: and they ſhall beat their Swords into Plough-ſhears, and their Spears into Pruning Hooks: Nation ſhall not riſe up againſt Nation, neither ſhall they learn War any more: but they ſhall ſit every man under his Vine and under his Fig Tree, and none ſhall make them affraid.

I know it will be objected, That the Scriptures are full of 〈 in non-Latin alphabet 〉 , thoſe things difficult to be underſtood. To which I anſwer with the Apoſtle,2 Tim. 3.15, 16, 17. The holy Scriptures are able to make any man wiſe unto Salvation through Faith which is in Jeſus Chriſt; being given by Inſpiration of God, for Doctrine, for Reproof, for Correction, for Inſtruction, in Righteotſneſs, that the Man of God may be perfect, thoroughly furniſhed unto all good Works. All this is contained in them in plain and eaſy Language; and who can deſire more? what is neceſſary to be believed or done, is to be found there without ſuch Difficulty, and that is all that either is or can properly be our Concern. The Deſign of Religion is not to entertain the ſpeculative, or gratifie the Curious, but to guide the Practical Chriſtian in his Duty. And if there be difficult places, there is no neceſſity of our Underſtanding them. For he that inſpired the Holy Pens, cannot without the greateſt Impiety be argued of acting negligently, inſufficiently, or without Deſign, as other careleſs Writers may: and that they are not more clear and perſpicuous, ought with a becoming reverence, due to the only wiſe God, to be believed, that they are therefore wrapt up in Myſterious words, either becauſe they are not neceſſary, or not fit for us to know. Nor is there the leaſt danger in ſuch humble Ignorance; but there is certainly in a preſumptuous Curioſity, and ſeeking after the Tree of Knowledge which God has prohibited by planting the Wall of Obſcurity about it; and if we will, with the Bethſhemites, be Peeping into the Ark, we may expect to be puniſhed juſtly by wreſting the Scriptures to our own Damnation: and much more if, being Unlearned and Private Men, we undertake to give Publique Interpretations and Determinations different from both the Catholique Faith and Church.2 Pet. 1.20. For no Scripture is of Private Interpretation.

AND that this is the danger, is as evident as the Puniſhment of it is certain: for here is the Spring head of Errors and Hereſies; which always took their Original from the Tranſgreſſion of this Caution. For when men will leave the plain and beaten Path, the eaſy Way to Happineſs here, and Heaven hereafter, by Faith and Obedience, to ſeek for it in their own Wiſdom and Niceties; it is no wonder, if they wander out of the Way of Truth; when they permit themſelves to be lead by their Private Opinions and Interpretations, it is the blind leading the blind in the Darkneſs of Midnight; and no wonder then if at laſt they ſtumble and fall into the blackneſs of Eternal Darkneſs. For ſelf-love is a very blind Guide, and ſelf-Conceit a worſe, and they muſt needs be in darkneſs to whom God denies the light of the Spirit, which he does in all obſcure places of Scripture; and if, as he told the Jews, men therefore Err not knowing the Scripture, they muſt needs Err, who will know more than he will let them.

To confirm the truth of this Doctrine, and that the Holy Canon is, as the word Imports, a Rule not only of our Actions, but our Faith; I would deſire any Perſon to give me a reaſon why he Believes the three Famous Creeds which contain the ſum and ſubſtance of our Chriſtian Faith? there can be but theſe three Reaſons; Firſt, Becauſe he immediately by Divine Revelation is aſſured of his Faith; or Secondly, Becauſe he is perſwaded by ſome Perſon or Perſons to believe; or Thirdly, Becauſe he finds the Articles there mentioned, either in plain Words, or evident Conſequences, in Scripture, which, for good reaſon, he believes to be the Dictates of divinely inſpired Penmen.

THE Firſt all ſober Men reject, as leading directly to Enthuſiaſm, and under pretence of Heavenly Revelations, to introduce Helliſh Impieties and Doctrines of Devils, who having a Power to transform themſelves into Angels of Light, may take that Advantage to Impoſe upon ſtrong Fancies and weak Judgments.

FOR the Second, a man will thus argue, Why ſhould I believe this or theſe Men, ſince all men are Fallible; and they who may be deceived, may therefore deceive; and if I believe this Man, why not another; why not Mahomet, who pretended to the Holy Ghoſt as much as they?

AND therefore Thirdly, Faith muſt be reſolved into the firſt Principle of it, which is Gods Truth, and Infallibility, and that Word which I believe to be his, and therefore more Credible than the Word of any, or all Men. Thus was Faith firſt propagated in the World, and thus it muſt be increaſed; for the Multitudes to whom the Apoſtles Preached throughout the World, did not believe St. Peter or St. Paul, that Preached Jeſus, and the Reſurrection, Righteouſneſs, Temperance, and Judgment to come; but ſeeing the Miracles which they did, they believed that this was the Word of God, and that Jeſus was the Son of God, agreable to the Doctrine of the Prophets in the Old Teſtament concerning the Meſſiah. This Method our Lord made uſe of with his Diſciples. Luke 24.5.4. Then opened he their Ʋnderſtanding, that they might Ʋnderſtand the Scriptures; that all things muſt be fulfilled which were written in the Law of Moſes, and in the Prophets, and in the Pſalms concerning him: and he ſaid unto them, Thus it is written, and thus it behoved Chriſt to ſuffer, and to riſe again the third day from the Dead: and that Repentance and Remiſſion of Sins ſhould be Preached in his Name among all Nations, beginning at Jeruſalem. This Doctrine of Faith the Apoſtles believed, this they Preached, not as their own, but the Faith of Chriſt; this they committed to Writing, and delivered to the Chriſtians as the Rule of their Faith and Life: Rom. 15.4. For as the Scriptures of the Old Teſtament, and whatſoever was Writen aforetime, was written for our Learning, that we through Patience and Comfort of the Scriptures, might have hope; So were the Scriptures of the New Teſtament given us a new Rule, and a Royal Law of Liberty; that we might not Glory in Men, 1 Gor. 3.21, 22. c. 4.1.6. neither in Paul, nor Cephas; But that we might eſteem them Stewards of the Myſteries of God: And not to think of them above what is Written: Which place, if throughly conſidered, teaches us not to prefer any Man or Men above the Scripture.

THIS will appear further, if we conſider the Nature of a Rule; for a Rule is the conſtant, certain, infallible, unchangeable meaſure, according to which I judg of any thing, whether it be true or falſe. And if I can but ſuppoſe what is offer'd me for a Rule, to be falſe, or if I know it is or may be falſe, it can be no Rule; becauſe it leaves me in an Uncertainty, whether I am Right or Wrong. But the Scripture cannot be ſuppoſed to be falſe; for admitting that ſuppoſition, they are no longer Scriptures, or the Word of God; for every word of God is true. Men have been, are, and will be Fallible; Traditions are dubious, and uncertain, but the Word of God is tried to the uttermoſt; and coming from the Infallible Author of all Truth, is the Touchſtone of the Truth of Men and their Doctrines; and by that we examine, by that we judg of mens Faith and actions, Iſa. 8.20. If they ſpeak not according to the Law and the Teſtimony, it is becauſe there is neither Light nor Truth in them.

THE Miſtake ſeems to be in Confounding the Difference between a Rule and a Guide: and they who would advance the Authority of the Church above the Scripture, ſet the Judg above the Law, and Confound him with it. The Church is indeed the Guide which inſtructs us; but if her Inſtructions are not according to her Rule of Scripture, when we hope for Bread, ſhe gives us a Stone, and inſtead of a Fiſh, a Scorpion; Mortal Poyſon for wholeſome Nouriſhment. To Illuſtrate this, Suppoſe I deſire to learn the Mathematicks: I therefore apply my ſelf to a Perſon skilful in that Incomparable Science, and intreat him to direct me: He ſhews me Euclid's Elements, as the Foundation of Mathematical Knowledg, and therefore reads and explains it to me. Pray now who is the Rule, the Maſter, or the Book? Certainly all men who have not forfeited their Reaſon, will ſay the Book is the Rule, the Man the Guide; and if he give me any thing for a Demonſtration contrary to the Principles therein contained, I know by them that he is miſtaken, becauſe he he has not inſtructed me according to the Rule. The caſe is the ſame, only the Infallibility of the Scriptures is more certain, being founded upon the Infallibility of God: They are the Rule, the Governors of the Church, the Guides appointed by God for that purpoſe; to them therefore men reſort for Inſtruction; but if they teach either what is their own, or other mens, contrary to the Rule; they are falſe Guides; and why ſo? But becauſe they give a falſe Rule; betraying that high Truſt by God repoſed in them, to be Eyes to the Blind, and Feet to the Lame; to conduct them to Eternal Bliſs, by the Directions of that Rule of which St. Paul ſays, Gal. 6.16. As many as walk according to this Rule, Peace be on them and Mercy, and upon the Iſrael of God.

AND even they who contend ſo earneſtly againſt the Scriptures being the Rule of Faith and Life, ought to ſhew ſome other End and Deſign of the Scriptures, and a better Rule; and not Confute themſelves, and all their Aſſertions and Arguments, by making this the Rule of Believing, whilſt they bring Arguments out of it againſt it ſelf, which they would have therefore believed, becauſe they are Scripture; plainly confeſſing it to be the Ultimate Rule, and that nothing can properly be matter of Faith, but what is agreeable to it: Which has made the Romiſh Doctors ſweat and toyl ſo vehemently to Extort Confeſſions from the Scripture,Tert. de Praeſcript. adv. Heretic. as Tertullian ſays, Caedem Scripturarum faciunt ad materiam ſuam, even Murdering it almoſt to make it ſpeak to their purpoſe: And ſince they could not prevail with it to Depoſe againſt the Truth, they have put it into the Inquiſition; Impriſoning it in the Vulgar Latin, leſt if it ſhould get abroad and ſpeak Truth, as it would do in deſpight of all Oppoſition, it would proclaim their Injuſtice and Violence, to the meaneſt Capacities of the Vulgar, among them who would hereby come to detect the Pious Frauds and profitable Follies, which are impoſed upon them, as matter of Faith.

THE ancient Church believed the Scriptures the Rule of Faith, and therefore took care to have them Tranſlated into Syrian, Chryſ. Hom. 1. in Joh. Aegyptian, Ethiopian, Perſian, and other innumerable Languages; as St. Chryſoſtom teſtifies; and Theodoret ſays,Theod. de Cur. Graec. affect. lib. 5. the Bible was Tranſlated into all Languages uſed in the World, Greek, Latin, Perſian, Indian, Armenian, Scythian, Sarmatian. And this ſeems one, if not the principal Reaſon why the Holy Ghoſt did Miraculouſly deſcend in Cloven Tongues upon the Apoſtles, inabling them to ſpeak in ſeveral Languages; for the Parthians, Medes, Elamites, Dwellers in Meſopotamia, Judea, Cappadocia, Pontus, Aſia, Phrygia, Pamphylia, in Lybia, and Cyrene, Crete and Arabia, heard them ſpeak the wonderful Works of God. If they might have uſed the Compendious way of Inſtructing them to believe as the Church believes, and had made themſelves The rule of Faith, and like the Prieſts of Memphis, delivered their Hieroglyphical Faith from one to another, there would have been no need of all this; or of their Pains, who afterwards were ſo diligent to Tranſlate the Scriptures into all Languages, to inſtruct all Nations, and to let them ſee, there was no Cheat or Juggle in Religion, by expoſing it to the view of the ſevereſt Criticks.

CHAP. XV.

I Suppoſe there are no Diſſenters among us, except thoſe of the Roman Communion, but will willingly accord the Scriptures to be the Rule of Faith and Manners. And though there may be differences between us and them in ſome Material points of Doctrine, yet the Apple of Strife is about the Government of the Church: Some contending for a Parity and Equality, as the Presbyterians; others for an Abſolute Independency of any the leaſt Congregation of Men calling themſelves a Church: Others for a Democratick Anarchy, as the Anabaptiſts and Quakers, and ſeveral other Enthuſiaſts: But all point blank againſt Epiſcopacy; though hitherto they have not been able to ſatisfie the World for what Offence. As for the Independency of Churches, I ſhall only ſay in ſhort, that it opens the way to endleſs Separations, and innumerable Errors and Heſies, no man having power to Judg of them, beſides themſelves: And ſlies ſo far from the Popery of Hierarchy, that it runs into a worſe Extream, and makes every Paſtor Supreme Biſhop, Patriarch, and Pope of his Congregation.

BUT theſe People having no Pretenſions to a National Government, appear not ſo Dangerous to the State as to themſelves; nor ſo troubleſome as thoſe who contend for Soveraignty, and endeavour to pull down the Pillars of the Church, to Eſtabliſh their own Synagogue and Spiritual Sannedrim of Lay-Eccleſiaſticks; and whereas the other will be contented with a Chappel of Eaſe, theſe make the World Uneaſie, becauſe they may not have the Cathedral and Mother Church. And this People, the moſt Induſtrious of all Mankind, the moſt Vigilant and Indefatigable, who compaſs Sea and Land, to make Proſylites and a Party, as they are the moſt Numerous and moſt powerful, ſo are they moſt Dangerous, both in their Poſitions, and in their Actions; and whileſt they Clothe Epiſcopacy with the Title of Idolatry and Superſtition, as the Heathens did Chriſtians with the skins of Wild Beaſts, to make the Lyons and Tygers fall upon them; ſo do they; Then animate the Populace to Worry them by Tumults, Clamours, and Outcries againſt them: And under pretence of Deſtroying Idolatry, take Commiſſion from the Law of Moſes to break the Commands of the Goſpel. For a late Inſtance of which I refer the Reader to the Printed Narrative of Mitchel and his Field Conventiclers, the Whigs of Scotland, and to their former Practices in England, both againſt particular Perſons, and the Publique State; which fell a Sacrifice to this great Idol of Idolatry, and fear of Popery.

I will therefore endeavour to give a true Account of the Office and Inſtitution of Epiſcopal Authority in the Church; being not without Hopes, but that Men of Calm and ſober ſpirits will ſubmit to Truth, how contrary ſoever it may appear to thoſe Prejudices, which for want of better Information, they have been ſo long accuſtomed to.

THAT there ought to be Government in the Church, I preſume no Judicious Perſon will make the leaſt ſcruple of; in regard God Almighty took ſuch particular Care of his Church in the Jewiſh Nation: And we cannot think, that under the Goſpel, which is a better Covenant, he would leave it to Anarchy and Confuſion. The Controverſie is, What manner and Form of Government? Now that it was Epiſcopal, is the thing which we maintain, and I hope to prove, and not only that, but that it is of Divine Inſtitution. And firſt for the Name of Biſhop, which in the Greek is 〈 in non-Latin alphabet 〉 , an Overſeer, Chriſt himſelf was the firſt Biſhop, and is ſo ſtyled by St. Peter, The Biſhop of our Souls; 1 Pet. 2.25. St. Paul makes frequent mention of the Name in his Epiſtles to Timothy and Titus, and calls it the Office of a Biſhop; and affirms, that if any man deſire it, he deſires a good Work: This is a true ſaying, 〈 in non-Latin alphabet 〉 , it is a faithful ſaying: And what is by the Mouth of Divine Verity pronounced, not only an Office (and that implies Power) but a deſirable Office and good Work, cannot without Sacrilegious Blaſphemy, be ſtyled Antichriſtian; and it is no modeſt Impiety to Combine againſt God, and ſolemny Covenant and Vow the Extirpation of it, Root and Branch. Rom. 2.22. Thou that aborreſt Idols, doſt thou commit Sacriledg? Our Bleſſed Lord tells us, Every Plant which my Heavenly Father hath not planted, ſhall be rooted up; & one would Judg by that Rule, that Epiſcopacy in the Government of the Church, were a plant of Gods own planting; ſince for 1600 years and upwards, all the Power & Malice of Men and Devils, have not been able to pluck it up: But he has graciouſly been pleaſed to Protect it; Pſal. 104.16. ſo that it has been Like the Cedars of Lebanus which the Lord hath planted. And he has made good his promiſe to be with them to the End of the World: And Thoſe that be planted in the Houſe of the Lord, Pſal. 92.13, 14, 15. ſhall flouriſh in the Courts of our God, they ſhall bring forth more fruit in their Old age, they ſhall be Fat and flouriſhing; to ſhew that the Lord is upright (juſt to his Promiſe) he is their Rock, and there is no unrighteouſneſs in him. And what for all this Root and Branch! O vain Men! If ye have run with footment, Jer. 12.5. and they have wearied you, how can ye contend with Horſes; If you have fought with Men, and have not been able to prevail, how will you be able to fight with God? Remember Gamaliel's counſel; For if this work be of God, Act. 5.39. you cannot overthrow it, (your ſelves, you may) and will be found to fight againſt God. And you will find that Impar Congreſſus, a very unequal Combat. The Giants, who thought to Conquer Heaven, Purchaſt Hell. Heaven is not to be had by ſuch violence as oppoſes it, but Hell and Damnation certainly will.

I hope the greateſt part of thoſe who do ſo violently perſecute this Name and Office, are like St. Paul; and may with him find Mercy, though they be Blaſphemers and Perſecutors, provided like him they did it ignorantly, and ceaſe to kick againſt the Thorns. And this they cannot do, unleſs they acknowledge both the Name and Office of a Biſhop to be of Divine Inſtitution.

Take heed, ſaith St. Paul, Acts 20.28. therefore unto your ſelves, and to all the Flock over the which the Holy Ghoſt hath made you Overſeers (the Tranſlating of which Word hath occaſion'd a world of Miſchief and Miſtakes, and was certainly a great overſight, having made ſo many overſee the Biſhop in it) for it is in the Greek, 〈 in non-Latin alphabet 〉 , over which the Holy Ghoſt hath appointed, or placed you Biſhops. So that however, the Name of Biſhop is not to be rooted out; nor is it Popiſh or Antichriſtian, as the Credulous Vulgar are made believe. I know what will be the anſwer: The ſame Saint Paul, in the ſame Chapter, Verſ. 17. calls them Presbyters. And this they think above all the places in Scripture concludes againſt Epiſcopacy, and proves not only the Parity, but Aerian Identity of Biſhops and Presbyters. But ſtay, my Maſters, let not Paſſionate Opinion outrun Truth and Reaſon. St. Paul an Apoſtle of Jeſus Chriſt, by the will of God having Preached the Goſpel in all the Cities of the leſſer Aſia, being upon his Journey to Jeruſalem, he comes to Miletus; and from thence ſends to Epheſus, and calls for the Presbyters of the Church; upon their coming, he acquaints them with the ſorrowful Meſſage, that he was to leave them for ever, and take his laſt farewell of them: And now behold I know, that ye all (ſays he) among whom I have gone Preaching the Kingdom of God, ſhall ſee my face no more. Whilſt he was converſant among them, he was their Spiritual Guide and Ruler, but now that he was to leave them, and could not diſcharge that part of the Apoſtolical Function of Government, (which he calls elſewhere,2 Cor. 11.28. The Care of all the Churches, which came upon him daily) in his own perſon; he therefore takes Care that there ſhould be ſome left behind him who might; and Epheſus being one of the moſt Populous Cities of Aſia, in regard of the vaſt Concourſe of People from all Parts to the Famous Temple of Diana: and there being many Congregations of Chriſtians there, he having by the ſpace of two years continued there, ſo that all they who dwelt in Aſia heard the word of the Lord Jeſus, both Jews and Greeks; he therefore ſends for the Presbyters who reſided in that City, by virtue of his Apoſtolical Authority; and there declares unto them, that for the time to come they were to take that care of the Churches which he had done: and that they might not do this of their own heads, or fear to do it for want of a Lawful Calling and Ordination; he declares the Will of God to them; and that the Holy Ghoſt had appointed them to be Biſhops. So that they came indeed Presbyters to him, but they went away Biſhops from him; and Biſhops not of his own, but the Holy Ghoſts appointment.

IT is a Rule among Divines, That where the Literal ſenſe of Scripture is plain, we are to follow that. And that this is the plain Hiſtorical and Literal meaning of the Words, without the leaſt wreſting or violence offer'd to them, is moſt obvious: and that by this Power of Epiſcopacy, which the Holy Ghoſt added to their former of Presbytery, they were to take the Care of the Government of the Church, as well in Ruling as Inſtructing, there are theſe Reaſons:

FIRST, When he ſends for them he calls them Presbyters, and not Biſhops, which, if there had been no difference, he might as well have done; and ſuppoſing that the Holy Ghoſt muſt foreſee that this Controverſie would ariſe in the Church, we cannot believe he would contribute to it by ſuch an ambiguity, but the contrary, that they were only Presbyters, as the Holy Ghoſt calls them firſt, and then advanced to be Biſhops by his appointment.

SECONDLY, He puts the Government into their hands, by reſigning his own, in regard he was to ſee them no more.

THIRDLY, He directs them in their Office, which he divides into three Particulars. Firſt,Verſ. 28. To feed the Church of God, which he had purchaſed with his own Blood; to inſtruct them in the Faith and Doctrine of Chriſtian Religion. Secondly, To watch againſt Errors and Hereſies: Verſ. 29, 30, 31. For I know this (ſaith he) that after my departing, ſhall grievous Wolves enter in among you, not ſparing the Flock: alſo of your own ſelves ſhall men ariſe, ſpeaking perverſe things, to draw Diſciples after them; therefore Watch. Now, what ſignifies Vigilancy without Power? and what Power have the Watchmen, but to Admoniſh, and Rebuke, and at laſt to Excommunicate the Obſtinate? And let them ſhew me this Power ever Exerciſed in the Church by any, beſides a Biſhop, and let them take the Cauſe. Thirdly, To Exerciſe Hoſpitality; to ſupport the Poor, and to remember the words of our Lord Jeſus, how he ſaid, It is more bleſſed to give, than to receive. According to another Precept of his, in which he compriſes them all. For a Biſhop muſt be blameleſs, 1 Tim. 3.2. the husband of one wife, vigilant, ſober, of good behaviour, given to hoſpitality; apt to teach. Laſtly, Here is no imperfect footſtep of their Solemn Conſecration, for when he had ended his Meſſage and Direction,Verſ. 36. When he had thus ſpoken, he kneeled down, and prayed with them all.

AND to manifeſt, that though every Biſhop be a Presbyter, yet every Presbyter is not a Biſhop; and that the Difference conſiſts in Power and Rule, which the Biſhops have over the Presbyters as well as the reſt of the People, I doubt not to make moſt plain from Scripture and Antiquity. For,

FIRST, St. Paul ſays Expreſly, That it is one qualification of a Biſhop;1 Tim. 4, 5. He muſt be one that ruleth well his own houſe, having his Children in ſubjection with all gravity; for if a man know not how to rule his own houſe, how ſhall he take care of the Church of God? how ſhall he rule the houſe of God? and find me but one Example in Scripture, or ancient Church Hiſtory, where any one, who was not a Biſhop as well as a Presbyter, ever Exerciſed this Juriſdiction of Ruling: the Presbyters had indeed a Rule, but with ſubordination to the Biſhops.1 Tim. 5.17, 18. Let the Presbyters that Rule well, be counted worthy of double Honor, eſpecially they who labour in the Word and Doctrine; (for anciently in the Church every Prieſt was not a Preacher, as is plain, not only from this place, but from the Church Hiſtory) but that the Presbyters might not be Exalted beyond their Bounds, to think this Rule equal to that of the Biſhops over the Church; he allays the Tumor in the very next words, and ſhews the the difference, the ſubordination, and ſubjection which they owed to the Judicature of the Biſhop, as Timothy was there. Againſt a Presbyter, receive not an Accuſation but before two or three Witneſſes, which is not ſpoken of Private Adomnition, 〈 in non-Latin alphabet 〉 , unleſs there be two or three Witneſſes, and them that ſin Rebuke openly, that others may fear. To receive an Accuſation, plainly infers a ſuperior Juriſdiction, a power to hear Witneſſes, and according to their Depoſitions, to rebuke openly, is certainly an Effect of Authority. And he follows the blow cloſe, giving him another Direction about Ordination, Verſ. 21, 22. that he ſhould Lay hands ſuddainly on no man, preferring one before another by Partiality. So that here is a diſtinct Power of a Biſhop from a Prieſt; To lay on hands, or Ordain, to receive Accuſations againſt Presbyters, to Examine Witneſſes, and according to their Teſtimony, to proceed to Judgment, to give Sentence openly; to Rebuke thoſe that Sin: even the Presbyters as well as others; for if they may be accuſed and convened, and found guilty of ſin, they alſo ought and may be rebuked and puniſhed: As to that place of the 5th Chap. Rebuke not an Elder; it is apparently meant of thoſe who are ſuch by Years, and not by Office Presbyters, or Prieſts, and to teach us that there is a reſpect due to the Reverend head, Age; as is plain from the words, Rebuke not an Elder, but intreat him as a Father, and the younger Men as Brethren, the Elder Women as Mothers, and the younger as Siſters, with all Purity. This he further Explains in his Epiſtle to Titus. Tit. 1.5, 6, 7. For this cauſe left I thee in Crete, that thou ſhouldeſt ſet in Order the things that are wanting, 〈 in non-Latin alphabet 〉 , appoint, Conſtitute Presbyters in every City (making them Biſhops) as I have appointed thee. That Saint Paul left Presbyters there, both in Age and Office, no doubt can be made: but yet ſomething was wanting ſtill, and becauſe he would not himſelf lay hands ſuddenly upon them, and the Affairs of the Church calling him aaway, he leaves Titus, a Biſhop there, to ſet in order what was wanting; that was, upon their good demeanour, to advance them into the Power of Biſhops, which was wanting at St. Pauls departure, and the following words make it plain, that this was the thing wanting, and which he appointed Titus to do. By the Direction he gives about them, Verſ. 10, 11. For a Biſhop muſt be blameleſs, as the Steward of God, (a high Office, and a large Juriſdiction) for there are many unruly (there was the Neceſſity of Biſhops to Rule) whoſe mouths muſt be ſtopped, who ſubvert whole Houſes, teaching things which they ought not, for filthy Lucres ſake. So that Titus was to make Biſhops in that Populous Iſland, that ſo they might have Authority, which, as Presbyters, they had not to, ſtop the mouths of the Seducers. And how were theſe unruly Subverters to be Treated and Governed? even by rebuking them ſharply, Verſ. 13. and ſtopping their Mouths, 〈 in non-Latin alphabet 〉 , by ſilencing them. And how could that be done, but by the Authority of the Biſhop, who was to let them and the People know, that if they perſiſted in their diſobedience,Verſ. 16. They were abominable, and Reprobates, and therefore to be caſt out of the Church, For though they profeſs to know God, yet in works they deny him, being abominable and diſobedient, and unto every good Work Reprobate. Therefore abominable, becauſe diſobedient. Silencing then of Subverters of Houſes, unruly vain Talkers, Deceivers, is no new thing in the Church, nor Biſhops Perſecutors for ſo doing. Nor is there any way of ſtopping their Mouths in the Church, but by this Authority of Excommunication; and if they ſubmit not to this, all their Pretences to Godlineſs will not excuſe them from denying him, and being Reprobates becauſe, Diſobedient. What muſt we then think of thoſe who will not have their Mouths ſtopped, either by the Power of the Church, or Civil Magiſtrate, but in the higheſt degree of Unruly and Mutinous Diſorder are Diſobedience to both: Indeavouring to draw Diſciples after them, that they may firſt take away from the Biſhop the defence of the Magiſtrates Sword, and then with Eaſe Extirpate Epiſcopacy, Root and Branch, Office and Name, Power and Authority.

THUS you ſee, that the Holy Ghoſt appointed Biſhops in the Primitive Church; you ſee their Office and Authority; and that Presbyters were their Lawful Inferiors, that they had Power to Ordain, to Rebuke, to acquit or Condemn, to ſtop the Mouths of the Unruly. So that here is both the Name and the Thing, the Title and the Office, confirmed by clear and evident Teſtimony of Scripture. Now let us ſee what Obedience is due to them. We intreat you, Brethren (ſaith St. Paul, 1 Theſſ. 5.12, 13. and his Modeſt Intreaty ••• y, I hope, without offence, paſs for a Command) to know them that labour among you, and are over you in the Lord, and admoniſh you; And to eſteem them very highly in Love for their Works-ſake, and be at Peace among your ſelves. How know theſe 〈 in non-Latin alphabet 〉 , theſe Rulers? For they could not be ignorant of their Perſons or Names, but know their Office, know their Power, that ſo by ſubmiſſion you may maintain Peace.

BUT the Author to the Hebrews is plain and Poſitive. Heb. 13.17. Obey them that have the Rule over you, 〈 in non-Latin alphabet 〉 , which word will carry more than ſome Envious People will well like of in Biſhops, and will not only intitle them to Rule, but their Honour too; as will appear to any who is not a ſtranger to the Greek Language; For it ſignifies not only a bare Ruler, or a Guide, but a Captain and a Prince, and warrants a Biſhops being ſo in the New Teſtament, as well as a Prieſt under the Old: But to avoid Offence, I know there are none of thoſe Reverend Fathers of the Church, but will be pleaſed to derive their Titles from another Fountain of Honour. I ſpeak this to ſhew that God Almighty by his Spirit in Scripture is pleaſed to Honour them with the high Character of Princes and Governors; and that therefore they are not to be Vilified and Deſpiſed, as ſon n Wanton, and other Virulent Tongues and Pens too frequently do. But to proceed; He continues to ſhew what kind of Obedience this muſt be, 〈 in non-Latin alphabet 〉 , ſubmit your ſelves, without reſiſting, be in Subjection. And he adds the Reaſon, For they watch, for your Souls, as they that muſt give an Account, that they may do it with Joy, and not with Grief. Does God expect an account of Souls from theſe ſpiritual Guides and Rulers? Then certainly he cannot in Juſtice leave them Deſtitute of Power and Authority to Rule and Guide, as means to enable them to give a good Account of their Charge: And to ſuppoſe the contrary, were to ſuppoſe an End without a Way. And ſince they have ſuch a Charge, all thoſe who are within their reſpective Juriſdictions, are bound to yield Obedience to them, as they will anſwer before the Bar of Divine Juſtice, for the Guilt, not only of Deſtroying their own Souls, but thoſe of others, whom they teach to Refuſe to Obey thoſe who have the Rule over them, and are appointed Biſhops by the Holy Ghoſt.

AND whereas St. Peter calls himſelf a Presbyter, and by ranking himſelf among them, ſeems to intimate they are all one, this does not at all prove that he was not a Biſhop too:1 Pet. 1.1. For he calls himſelf Peter an Apoſtle of Jeſus Chriſt, and his Humility in calling himſelf 〈 in non-Latin alphabet 〉 , Chap. 5.1. their fellow Presbyter, does no more prove that a Biſhop and Presbyter are the ſame, than that a Presbyter and Apoſtle are; for though they were his fellow Presbyters, yet they were not his fellow Apoſtles; and further, it appears that theſe Presbyters, of which he calls himſelf a Sym-Presbyter, were Biſhops as well as Prieſts; for Writing to the ſeveral Churches ſcattered through Pontus, Galatia, Cappadocia, and Bithynia, and calling the Governors of thoſe Churches, Fellow Presbyters, argues as much; but the ſecond Verſe puts it out of doubt, for he ſays, they muſt Epiſcopize 〈 in non-Latin alphabet 〉 , feed the Flock of Chriſt as Biſhops; and therefore this place will never prove that the Authority of a bare Presbyter, is equal to that of a Biſhop, or one who was a Fellow Presbyter of Saint Peter.

LET us ſee now what the next Age thought of it. I will not run through the whole Church-Hiſtory, but content my ſelf with the Teſtimony of Ignatius, who was the Scholar of Saint John, the beloved Apoſtle and Diſciple of our Lord, who leaned on Jeſus's Boſom, and one may well ſuppoſe therefore, knew his Breaſt, and what Government his Lord appointed in the Church, and had Epiſcopacy been Antichriſtian, would not have failed to tell us ſo; and when he tells us there are many Antichriſts, he would have told us that this was one, if he had believed it to be ſo; and have inſtructed his Scholar to put down and not Exalt this Antichriſt in the Church of God.1 Jo. 2.18. This Ignatius, who was afterwards in the Eleventh year of Trajan, Crowned with Martyrdom at Rome, being torn in pieces by Wild Beaſts, as Euſebius gives us an account;Euſeb. Eccl. Hiſ. l. 3. c. 19. & 35. he ſpeaks as plain of the Difference between a Biſhop and a Presbyter, as Pen can write, or Heart can wiſh. In his Epiſtle to the Magneſians, Ig. Ep. ad Magnes. 〈 in non-Latin alphabet 〉 . The Biſhop (ſaith he) is ſeated in the firſt place, as in the place of God, and the Presbyters as the Senate of the Apoſtles. And in another place of the ſame Epiſtle; They, ſays he, who Act without a Biſhop 〈 in non-Latin alphabet 〉 , to ſuch Chriſt will ſay, Why do ye call me Lord, Lord, and do not the works which I Command you? Such Perſons ſeem to me not to be of a good Conſcience, 〈 in non-Latin alphabet 〉 , but to be Hypocrites and Diſſemblers. And in his Epiſtle to the Trallians, he Commands them in the Language of the Author to the Hebrews, Ignat. Epiſt. ad Trall. To be ſubject unto this Biſhop, as unto the Lord, for he Watches for your ſouls. And in another place, he tells them 〈 in non-Latin alphabet 〉 . It is abſolutely neceſſary, 〈 in non-Latin alphabet 〉 , That you ſhould do nothing without the Biſhop. Thus we ſee, the Sons of the Church in the firſt Century of the Apoſtles of Chriſt being yet living, thought of Biſhops as we do. And therefore it is both Undeniable and Undubitable, that Epiſcopal Government was of Divine Inſtitution, and that a Biſhop and a Presbyter are two different things in the Primitive Church both as to Power and as to Name. I might bring a whole Cloud of Witneſſes of leſs Antiquity, but if theſe will not convince, if the Teſtimony of Scripture, and ſo Primitive a man and a Biſhop, as Ignatius, be of no value, I can have little hopes of convincing Gainſayers by multitude, who have abandoned Reaſon.

THUS ſtood the Affairs of the Church for above 300 Years, no man making the leaſt Queſtion or Diſpute, but that the Government by Epiſcopacy was of Gods appointment, one Biſhop ſtill ſucceeding another, as in the Eccleſiaſtical Hiſtorians my be ſeen in moſt of the Principal Cities of the World,Epiphan. l. 3. Tom. 1. Haeres. 25. till Aerius being Educated with Euſtathius, and being his equal in Learning and Age, took it as a great diſparagement that Euſtathius was preferred before him to a Biſhoprick, for which they were Competitors: upon this diſcontent he not only fell foul upon Euſtathius, objecting (as our Aerians do) againſt him. Pride and Covetouſneſs; but his Reſentments for the Mortal diſpleaſure, broak out againſt the whole Function, contemning the preſcribed Faſts of the Church, and teaching by the ſame Arguments with ours, that a Biſhop and a Prieſt were all one by the Scriptures, of equal Power, Authority, and Juriſdiction, which, ſaith Epiphanius, is an Aſſertion ſtultitiae plena, full of Folly. But this being but one diſcontented Prieſts Opinion, was neither much regarded, nor long lived; the current belief of the Scripture, and the conſtant Uſage of the Church, which knew no other Government, run ſo ſtrong, that he was drowned in it; nor did the Hereſie ever float again till this laſt Age, of which St. Clement, who was contemporary to St. Paul, and his fellow Labourer, Phil. 4.3. as he calls him, ſeems to prophecy in that Epiſtle of his to the Corinthians, which, I think, was never ſuſpected to be ſpurious; where he tells us, there would come a time when there ſhould be 〈 in non-Latin alphabet 〉 ,Clem. Ep. ad Cor. a contention about the very name of a Biſhop.

BY virtue of this Power it was that the Rulers of the Church ordered and appointed all things which were done, which were of an indifferent Nature in Government, as about the Obſervation of Holy Faſts and Feſtivals, the manner of Celebrating the Service and Worſhip of God, the Prayers and Alms of the Church, the Poſtures, Geſtures, and Habits which were to be made uſe of, and all other Rites and Ceremonies; following herein the Scripture as the Rule of Faith and Manners, and the General Precepts therein contained as Rules of Government, which were principally theſe:

FIRST, That nothing impoſed ſhould be repugnant or contrary to any Article or Branch of Faith, or a Holy Life, or to any Cuſtoms of the Church recorded in Holy Writ.

SECONDLY, That all their Commands might have a reſpect to Decency, Order, Reverence, and Edification.

THIRDLY, That All might have a tendency to Ʋnity, Peace, and Concord, and that diverſity of Cuſtoms and Opinions might not breed Schiſms and Contentions; and I ſhewed before, how when in ſome of theſe things there was a difference in ſeveral Churches, yet ſtill they held Communion one with another, maintaining inviolably the ſame Faith and Government in all.

THIS was the Condition of the Church both as to Faith and Polity, till ſuch time as the great Powers of the Earth, the Roman Emperours and other Kings became Chriſtians, and took up the Croſs of Chriſt as the Glory of their Crowns. The firſt of which was Conſtantine the Great. Theſe Temporal Powers then took the Church into their Protection, made Temporal Laws for the better Management of it, and to preſerve it from the Injuries of Heathen Idolaters without, and Hereticks within: and having the Sword in their hand, undertook, as it was their Duty, to puniſh Evil doers, who darſt tranſgreſs the Laws of the Church, with Temporal Puniſhments, as well as thoſe who broak the Laws of the Civil Magiſtrate; and to incourage the Peaceable and Religious. From the Bounty of theſe Princes, and that of others of plentiful Fortunes, and and by their Example, the Church came to be Endowed with Temporalties, and an Honourable, Conſtant, and Encouraging Maintainance was provided and ſettled upon thoſe who were to ſerve at the Altar; that ſo they might be inabled and furniſhed with all ſorts of Learning, well knowing, that proportionate Rewards are the ſpurs to Learning and Virtue, as the Wiſdom of God, for our Encouragement to Purſue and Obtain her, tells us, Prov. 8.18.3.4. Riches and Honour are with me, yea durable Riches and Righteouſneſs, and that length of days are in her right hand, and in her left hand Riches and Honour. And that according to the Apoſtolical Command,1 Cor 9.11, 14. They which ſow Spiritual things, ſhould alſo reap Carnal, for ſo hath the Lord commanded, that they which Preach the Goſpel ſhould live of the Goſpel.

BY this it appears, That now there was a double Obligation laid upon all Chriſtians to be Obedient to the Commands of the Church; both becauſe they derive their Power from God, and becauſe the Temporal Power did now concur to ſtrengthen the Duty by the Obligations of Humane Laws; nor can any thing, or any pretence of Conſcience authorize their Diſobedience to both thoſe Powers, unleſs the things commanded be manifeſtly proved to contradict the Faith, or be repugnant to good Life; which till Diſſenters can do, they will be obſtinate Schiſmaticks before God, and Rebels againſt their Prince; and in a fair way to be Traytors. too; whilſt they break his Laws both Civil and Eccleſiaſtical; however they may flatter themſelves with the Title of Saints. And ſo ſoon as they can prove their Charge againſt any of the Ceremonies, and that they are Unlawful in reality, and not only in ſuppoſition, they ſhall be gratified by their Abolition, or amendment, if that will do. And if they cannot prove their Accuſations, would they be ſo unjuſt, as to have not Juſtice but Injury done to the Innocent, by abrogating thoſe Modes of Worſhip and Cuſtoms in the Church, which the whole Church has allowed? that Government which God appointed, which he has approved by maintaining, ſupporting, and defending it to this preſent day, againſt all the Oppoſition of Infidels and Hereticks, thoſe two Gates of Hell? One would think that Rule of Vincentius Lirinenſis were ſatisfactory to men of Reaſon and Sobriety; Quod ubique, quod ſemper, quod ab omnibus, id quidèm verè eſt Catholicum. That which every where, always, and by all has been received, muſt needs be a Catholick Truth; but ſuch is the Power, Rule, Authority of Biſhops for Guiding the Church, and appointing the Modes of Worſhip. And they who will oppoſe this ſpring Tide of Univerſal Teſtimony, will but drown themſelves in the Odious name of Schiſmaticks and Heriticks, of whom theſe have been the Characters. Mos ſemper fuit Hereticorum, quorum Doctrinam non poſſunt confutare, illorum vitam in Odium trahere. It has always been the Cuſtom of Hereticks to aſperſe the lives of thoſe whoſe Doctrines they have not been able to confute. Which has been the conſtant Practice of late years againſt Epiſcopacy and Epiſcopal Men, to throw dirt upon the Profeſſion and Perſons, and then proclaim them Odious, when in truth the blackneſs is in their own Mouths, and not either in the Perſons whom they calumniate, or in the Office. Treating the Church as ſome Impudent Villains do the Modeſt Woman whom they cannot Debauch, Cry out, A Whore, a Whore, and ſet the Rabble upon her, who roll her in the Kennel, and cover her with dirt, till no body can tell what ſhe is made of, and then believe ſhe is what they have made her, ugly, and what the other would have made her, but could not, Criminal.

St. Bernard gives us a ſecond Property, Haerent ad ſingula quae injunguntur, Exigunt de quibuſque rationem, male ſuſpicantur de omnî Precepto, nèc unquàm libentèr acquieſcunt, niſi cum audire contigerit quod fortè libuerit. They ſtick at every thing which is by Authority enjoyned, they require a a Reaſon (nay and we may add, are not ſatisfied with Reaſon) for every thing, they are Jealouſly ſuſpicious of every Precept of their Superiors; nor do they ever willingly acquieſs in their determinations, unleſs it happens that they are agreeable to their own Judgment; and as St. Auguſtine ſays, Niſi quod ipſi faciunt, nihil rectum Exiſtimant. They think well of nothing, or Judge it right, but what they do themſelves.

LET St. Cyprian give them a third Mark. Initia Haereticorum, &c. Ʋt Praepoſitum Superbo tumore contemnant. Sic de Eccleſia receditur, ſic Altare prophanum Foràs Collocatur; ſic contra pacem Chriſti, & Ordinationem at que unitatem Dei rebellatur. The Original of Hereticks, is, Contempt of thoſe who are ſet over them: So men ſeparate from the Church: So is a prophane Altar erected out of it: So men become Rebells againſt the Peace of Chriſt, Order, and Ʋnity, becauſe, as in another place he ſays, Epiſcopus qui unus eſt & Eccleſiae praeeſt, Superbâ quorundam preſumptione contemnitur, The Biſhop, who is one, and ſet over the Church, is by the proud Preſumption of ſome Men Contemned, We may write a Probatum eſt, to theſe Prophetique Truths.

I might Pyle up Endleſs Authorities, and ſwell this Diſcourſe to a Volume; but if what I have already ſaid, be not ſufficient to Convince the greateſt Enemies of Epiſcopacy, that it is a Government of Gods appointment in the Church, I think all that can be ſaid will be to no purpoſe; and if this will, more would be ſuperſluous; if they will not believe the Scripture, If they will not believe the Church, Mat. 18.17. it is our Saviour's Rule, Let them be as Heathen men and Publicans.

CHAP. XVI.

HAVING now found a Divine and unerring Rule of Faith and Life, in the Scripture of Truth; and having alſo found there, who are by God appointed to be Governours of the Church, viz. Biſhops. There remains only the great Enquiry after the Judg of Controverſies and Differences, which is abſlutely Neceſſary in the Church of God, to determine Differences which may happen, not only about Matters of private Opinion, but even the ſenſe of the Scriptures and the Interpretation of the Holy Rule. And as theſe Differences may be of ſeveral Kinds and Natures, ſo there are ſeveral Judges appointed by God to hear and determine them, that ſo the Church may be preſerved in Peace and Charity.

As to what is matter of Faith, Eſſentially Neceſſary to Salvation; That, God is the Sole Judg of himſelf: And therefore it has by him long ſince been determined, and received in the Church; and what ever by all muſt be believed, muſt be eaſy by all to be known, and is therefore plainly ſet forth in Holy Scripture; Nor can any be Judg of this, but what cannot Err, or deceive us, which is only God. And to ſay the Church is the Judg of this, and that it cannot Err, becauſe the Catholique Church does not Err, is to argue Fallaciouſly, à non eſſe ad impoſſibile eſſe: For that part of the Catholique Church, whileſt on Earth, conſiſting of Men, of whom ſome ſhall be ſaved, and ſome Reprobated; No man having a power to know which of them are thoſe who ſhall be kept by the power of God through Faith, unto Salvation, that they ſhall not Err, and to diſtinguiſh them from thoſe who ſhall not be ſo preſerved, and therefore there being a Poſſibility, that thoſe who may be Reprobates from the Faith themſelves, may yet be of great Authority in the Outward Viſible Church, it is unreaſonable to admit them as Judges of Faith, who Erring themſelves, my lead us into Errors too. And therefore God, who ſpeaks to us in Scripture, is only the Judg of what is matter of Faith, and what not; and it is to be tryed by that Rule, and no Authority has power to impoſe any thing as matter of Faith, Eſſentially neceſſary to Salvation, but what is there to be found. The Harmony of the Univerſal Church, that ſuch things as are offered as matters of Faith, are agreeable to Scripture, is in things not clear and evident, the beſt Method to obtain Aſſent to them: As the diſagreement of the Church, is to ſuſpend our Belief: But this can only be about ſuch things as are collaterally of Faith, and by coming under the Notion of things Dubious, are matter of Opinion, and which if a man never knows, he may be ſaved, and therefore if he does not believe, he cannot be Damned, the Church is the Interpreter, but not the Judg; and indeed every man is a Judg for himſelf, by his Eyes, his Ears, his Reaſon and Underſtanding, whether that which the Church Interprets, be according to the Scripture, the Rule of that Faith by which he is to be ſaved, and which therefore it is neceſſary that he know before he believe it to Salvation.

BUT ſince doubts are of divers Natures, Private and Publique; let us ſee how any Perſon may be determined in both. Firſt therefore, Where the doubt is only Private, about things not determined by Publique Authority derived from Scripture, which are of an Indifferent Nature, Every Mans full perſwaſion is his Judg, according to the beſt Evidence the things in doubt admit of from the light of Nature, Reaſon, or probability that they are good and Lawful, or Evil and Unlawful. This full Perſwaſion St. Paul calls Faith, Whatſoever is not of Faith, is Sin; that is, what I am not fully perſwaded in my own mind of the Lawfulneſs of, I cannot lawfully do. This was the Caſe of the Gentiles, who having only the Law of Nature, were a Law to themſelves, their thoughts either Accuſing or Excuſing them, as they acted according to the beſt of their knowledg and full Perſwaſion. But this Judgment is only Private, and has nothing to do with any other Perſon. Haſt thou Faith, have it to thy ſelf; who art thou that Judgeſt anothe? Happy is he that Condemneth not himſelf in that which he alloweth. This is the Error of our Times, men will make their Private perſwaſions Judges of all other men, and impoſe their Private Opinions as matters of Faith, neceſſary to Salvation. Againſt which the whole Scope of that whole 14th. Chapter to the Romans is deſigned.

BUT there is alſo another Private Judg, whom God has appointed, with Reference to things both of Private and Publique Concern, and that is Conſcience; the Rule of Conſcience is the Scripture, the meaſure of Conſcience is the certainty of Knowledg, and the Judgment of Conſcience is the determination of the Mind, and the Direction of our Practice according to it. For thus I and every man Judges; I therefore believe the Articles of the Chriſtian Faith, that I am to do good to All men, to be Obedient to God, and my Lawful Superiors, to live Righteouſly, ſoberly, and Godly in this preſent World; becauſe I certainly know that theſe things are by God commanded in Scripture, and whatever is not ſo in plain Words or Conſequence, is only matter of Opinion and not of Conſcience. Certainty of Knowledg, being of the Eſſence of Conſcience, as Probability is of the Eſſence of Opinion.

BUT Secondly, In regard this very Rule is, in things of Publique Doubt and Concern, in ſome things Dubious, ſuch as is the Controverſie about Government: And ſince the Holy Oracles may ſeem to admit of Diverſe interpretations, ſo that what ſatisfies one mans Judgment, is quite Oppoſite and contrary to another: We muſt inquire who are to be Judges and Interpreters of the Rule in theſe Publique Affairs? For that there muſt be ſome Judg or Judges, is plain, becauſe God commands Ʋnity and Obedience, but theſe cannot be obtained without men be determined What and Whom to Obey.

St. Peter informs us,2 Pet. 1.20. 2 Pet. 3.16. That it is not the Duty of Private men, For no Scripture is of private Interpretation, and ſhews us the danger: Notwithſtanding which, bold men will venture at it, as St. Hierom ſays of his days,Hier. Ep. ad Paulinum. Scripturarum Ars eſt, quam paſſim omnes ſibi vendicant, hanc Garrula anus, hanc delirus Senex, hanc Sophiſta verboſus, hanc univerſi preſumunt, lacerant, docent antequam diſcant. It ſeems in his time, all people read the Scriptures. For every prating Old Woman, and Doating Old Man, every Wrangling wordy Sophiſter, challenges and preſumes to tear the Scriptures in pieces, and to teach others before they have learnt themſelves. Whereas theſe 〈 in non-Latin alphabet 〉 , as Saint Peter calls them, Unlearned, ungrounded People ought firſt to Learn. But of whom? There is but this Choice, either this Power is in the People, or in the Governors of the Church.

IT cannot be in the People, for they are Private Perſons, and are incapacitated by being ſo, to perform this Publique Office, for what no one can do ſingly, neither can all do Collectively; what every man wants, all muſt: For if every man in the World had but one Eye, all the World muſt want two. And the People are to Obey in Learning, and therefore not to Rule in Teaching: Neither would it be poſſible to come to any Determination in any thing; it being impoſſible to find all the People of one Nation, City, Village, or Family; Nay, even one Perſon of the ſame mind, for any continuance of Time; and by conſequence, all Religion muſt ſtagger and totter with continual Changes, Uncertainties, and Alterations, and at laſt fall to Ruine and Confuſion: Which Great Truth forced even Calvin himſelf to drop this Oracle, ſo contrary to the Pretences of his now Followers, who would have the Fences of Government, which incloſes Gods Vineyard, thrown down, and all laid Common by Tolleration and Liberty of Conſcience: Cal. Inſt. lib. 4. p. 10. Sect. 31. Quantarum Rixarum (ſaith he) ſemen futura ſit Earum Rerum Confuſio; ſi prout cuique libitum ſit, mutare liceat quae ad communem Statum pertinent? Quando nunquam futurum eſt ut omnibus idem placeat, ſi res velut in medio Poſitae ſingulorum arbitrio relictoe fuerint. Si penes ſingulos jus & Arbitrium erit Judicandi, nihil unquam certi conſtitui Poterit: Quin potius tota vacillabit Religio. Of how many and great Quarrels would ſuch Confuſion be the Nurſery; If it ſhall be Lawful for every man according to his Pleaſure, to change thoſe things which belong to the Common State of Chriſtianity: Since it can never be poſſible that the ſame thing ſhould pleaſe all, ſo long as indifferent things are left to be determined according to every mans Arbitrary Pleaſure: And if the Power and Right, the Liberty of Judging Arbitrarily, be left to the pleaſure of All, nothing of certainty can ever be Eſtabliſhed; but rather all Religion will totter and tumble down.

THE Scripture muſt be Interpreted, and is not of Private Interpretation, what remains, but that it is of Publique. God commands Ʋnity, but in doing ſo he would command an Impoſſibility, if he had not appointed Means to obtain it; to whom then can this Power be delegated to draw all mens private Opinions into one Common Rule for Practice, but to the Governors of the Church, which all ſhall be bound to obſerve for the obtaining Peace and Ʋnity. I have already proved who are thoſe Governors, who by the Appointment of the Holy Ghoſt are to Rule, to feed the Flock of Chriſt, to Watch over mens Souls, as they that muſt give an Account, to Rebuke, Exhort, with all long ſuffering, but not with ſuffering always; for if Seducers will perſiſt in ſubverting houſes, and vain talking, then by proceeding to ſtopping their Mouths; that ſo they may ſtudy to approve themſelves unto God, Workmen that need not be aſhamed, rightly dividing the Word of Truth. And the Temporal Power of the Civil Magiſtrate may aſſiſt the Spiritual to bring men to Peace, Unity, and Obedience to theſe their Guides and Governors, by being a Terror to Evil doers, and Encouragement to thoſe who do well, which is both the Will and the Word of God.

I know it will be Objected, That theſe Intepreters of Scripture, and Judges of Controverſies may Err, and be deceived, Biſhops may Err, Counſels have Erred, and therefore this leaves us ſtill in an Uncertainty, ſince it is poſſible that we may be miſled by them; and how ſhall we be certain they do not Err, or we in following them? and wherein is it Lawful to refuſe to Obey them?

To this I anſwer, That the Qualificatîon of ſuch a Guide and Interpreter of Scripture as we are to expect, is not ſuch a one as cannot Err, but ſuch a one as does not Err; for had God left us ſuch a Guide, beſides his own Word and Will, there would have been a ſtate of Perfection attainable in this Life, and by conſequence an Immortality, and no neceſſity of his Divine aſſiſtance to keep us by his mighty Power from falling through Faith unto Eternal Salvation; ſuch a Guide muſt have been a God, Omniſcient Omnipotent, and Omnipreſent; which is as unreaſonable to believe as to expect from any or all Mortal Men. And beſides, it is a vain and frivolous Objection, for thoſe who are under any Lawful Government to run into the moſt dangerous Errors, and manifeſt breach of Gods Command, by Schiſm and Diſobedience to the Laws of Men, for fear of imaginary danger of future Errors; which if they ſhall really happen, we have a plain and eaſy remedy againſt them, if we know them to be ſuch; and that is in our own perſons to proteſt againſt them, and to refuſe to Joyn with thoſe that hold them; and if we know them not to be ſo, though we be in Error (as who lives that does not Err?) they will do us no injury, for it is obſtinacy in Error, and not bare Error of ignorant frailty that is damnable: but we can have no Plea or Excuſe to make to God Almighty for our Error of Separation, breach of Ʋnity, Peace, Order, Communion, Diviſion from a Church not yet convicted of any manifeſt Error either in Doctrine or Practice, which is the Caſe between Diſſenters and the Church of England. And beſides, every Error in Circumſtantials which does not deſtroy Faith or a good Life, is not a ſufficient and warrantable Cauſe for any private Man to throw off all Subjection to his Superiors; for if it were, there could be no ſuch thing as a Catholique Church, or Communion of Saints, there being no particular Men, or any Society of Men without Sins, and by conſequence not without Errors, both in Doctrine and Practice.

BUT Secondly, The Governours of the Church neither do nor can Err in point of Faith and Doctrine, or Diſcipline and Government, ſo long as they follow the Rule of the Scriptures in Caſes plain and clear, as before I ſhewed the Matters of Faith eſſentially neceſſary to Salvation are. Nor ſo long as they Judge of ſuch as are dubious, according to their Catholiqueneſs, in the Eſteem of all Ages of the Church, for no Error was ever Univerſal. And though they may be miſtaken, yet do they not Err, if in Interpretation of the more difficult and obſcure places of Scripture, they indeavour to Expound the meaning of them by others which are more clear and perſpicuous, following the received ſenſe of them acknowledged ſo by the Ʋniverſal Church; ſo long as in thoſe Interpretations there can be nothing repugnant to the Common Faith of Chriſtians, or prejudicial to Peace, Charity and Practical Piety. Neither can they Err as to the point of Diſcipline, and the External Polity of the Church, if in indifferent things in their own Natures, and not Eſſentially neceſſary to Salvation, they do not impoſe them as ſuch; if they follow the Direction of the General Rules of the Holy Canon, that every thing be done with reſpect to Decency, Order, Edification, for the avoiding Confuſion, and obtaining Peace, Unity, and Chriſtian Love, according to the Examples of the beſt Chriſtians in former Ages in the Church; and the Canons of ſuch General Counſels as are not found manifeſtly Guilty of Partiality and Corruption in the long Train of Errors, which the Indeavouring to Erect the Primacy into a Supremacy, and the Supremacy into a Monarchy, has brought into the Roman Church.

THIRDLY, If the Governors of the Church Impoſe any thing contrary to Scripture, Faith, or Holy Life, then do they forſake the Rule, and it is Lawful and Neceſſary for every good Chriſtian to forſake them; for ſo is St. Paul's Rule,1 Cor. 11.1. Be ye followers of me, as I am of God. And praiſes them for obſerving the Commandments delivered to them by God. But if they fall from the Faith, as did the Gnoſticks, the Manichees, the Arrians, and many others, we are not then to be Followers of them, but Followers of God, as Dear Children. But if any Private man, or many, ſhall think, becauſe in ſome things which are contrary to their apprehenſion, that therefore the Determinations are againſt Scripture, and therefore their Obedience not due, it is a miſtake, for they muſt be certain, otherwiſe they are bound to be ſubject; for if they be not certain, and from the beſt Grounds and clear Evidences, it is but their Opinion, which cannot weigh enough in the Scale of Truth, to warrant their Diſobedience againſt the Publique Opinion of their Superiors, but that ſuch a Diſobedience will be a certain Sin: for if any, or many mens Private Opininion, which is private Interpretation, may authorize them to renounce their Obedience to their Superiors, there can never be any ſuch thing as ſubjection in the World, nor any Government, and by good conſequence, No Ʋnion, no Catholique Church, and then no Faith, and in ſhort, at laſt no ſuch thing as Religion.

OTHERS will Object, That hereby I ſeem to introduce Romiſh Infallibility, and make our Biſhops Lords of our Faith; and that we had better ſubmit to one Pope, who is as free from Error as other Biſhops.

To this I Anſwer, That there is nothing more contrary to Senſe or Truth than ſuch an Objection. For I do not make, nor believe them Infallible, but the Rule by which they are to Govern, which is the Word of the Infallible God, who cannot lye or be deceived; and, I ſuppoſe, that they may act contrary to this Rule, and that preſumes they are not Infallible; but if they follow the Rule, then I ſay they cannot Err; and ſhould the Pope do ſo, all Chriſtians over whom he may Challenge a lawful Juriſdiction as their Patriarch, ought to ſubmit to him: But it is Evident, that the Roman Church does Err, and has Erred in many things, forſaking the Rule, ſetting up the Authority of the Pope to alter and change that Rule, by introducing new Articles of Faith, new Books of Scripture, and old Traditions, his own Canons, Decretals, and Councels for a Rule; nay, his own 〈 in non-Latin alphabet 〉 , his Sentence and Determination for an Infallible Rule of Faith and Life, which is as far from me to believe of our Biſhops, as to ſay or believe it of him.

NOR does this Juriſdiction of Biſhops either take away that ſubordination which for convenience of Government is among them, or intrench upon the Supremacy of the Civil Magiſtrate: ſince his Supremacy conſiſts in a Temporal Soveraignty, and pretends not to any Paſtoral Power, but only ſuch Kingly and Civil Authority in Caſes Eccleſiaſtical, as Conſtantine and ſeveral other Religious Emperors had and Exerciſed, to whom even Popes as well as other Patriarchs yielded ſubjection; as I can make appear out of the Epiſtles of Gregory the Great to Mauritius, and the Eccleſiaſtical Hiſtorians, in a hundred places. And nothing is more plain, than that Chriſt himſelf owned a Subjection, as well as Commanded one to Ceſar.

As for the Civil Magiſtrate and his Power, I think nothing more Evident than the Duty all their Subjects, whether Laicks or Eccleſiaſticks, owe them; and that they have Preſcription, the Law of God, Nature, Nations, and thoſe of their own on their ſide, for the Defence of their Titles to their Crowns and Scepters; and that the Church and Faith is and ought to be their Particular Care, as well as it is their Intereſt, the quiet of the State ever depending in a great Meaſure upon the Peace of the Church; and that they have a Coercive Power, by virtue of which they may compel men to Obedience to the Laws both Civil and Eccleſiaſtical, which in conformity to the Law of God are to promote the Peace, Happineſs, Unity, and Proſperity of their People. Nor was this Doctrine ever deni'd till the Papacy growing great, and the Empire declining, began to think of a Temporal as well as a Spiritual Monarchy, and to Unite St. Paul's Sword to St. Peter's Keys. And till the Presbyterians reviving the Hereſy of Aerius and his levelling Principle, began to indeavour to ſet up their Spiritual Democracy in the Church, in order to their Erecting it alſo in the State; as the ſad Probatum which they writ to their late deadly of the Solemn League and Covenant might convince us, without the dangerous neceſſity of a ſecond Experiment. Ictus Piſcator ſapit. The burnt Child dreads the fire. and we have a great deal more reaſon to do ſo, than to kindle it again, and run our fingers into the Flame, to try whether it will burn as hot now as formerly it did.

CHAP. XVII. The CONCLƲSION.

TO draw to a Concluſion; I think it is evident from all that any perſon can in reaſon deſire to give him Satisfaction, That the Powers and Government in this Church and Nation are Lawful, and of Gods appointment; That Ʋnity in Faith, and Obedience to their Government, are the only Expedients to ſecure unto us Peace and Religion; and that if theſe be our Deſires, the other are our Intereſt, and ought to be our diligent indeavours and our conſtant Practice. It is this Unity, this Obedience that muſt make us Happy at home, and Terrible abroad; which are the only Ways to procure and Eſtabliſh a laſting Peace both in our Souls, in our State, in our Church, and with our Foreign Neighbours, who may be obliged more by our formidable Ʋnity than by our feeble Arms, or other Alliances.

I would gladly know therefore of Diſſenters, (who, and our ſins, are the great Obſtructors of our Happineſs,) Are you certain that the Government of Biſhops is Unlawful and Antichriſtian? Can you prove that any of the Commands of the Church or State, are Unlawful, contrary to plain Scripture and Publique Interpretation? If you can, you may pretend Conſcience for your Diſobedience; but if you cannot (and I am aſſured it is impoſſible) how do you think you ſhall eſcape the dreadful and Revenging Power of the Judg of all men, when he ſhall come in flaming Fire, taking Vengeance on thoſe that know not God, and obey not his Goſpel? Flatter not your ſelves with the vain Opinion of your Sanctity: Many ſhall ſay, Lord have not we Propheſied in thy Name? to whom he will anſwer, Depart from me ye Workers of Iniquity, for I know you not; and well he may, for he ſays Poſitively, He that heareth you, heareth me, and he that deſpiſeth you deſpiſeth me, and him that ſent me; is not this Diſobeying the Goſpel? The Holy Ghoſt ſays he has made Biſhops, you ſay they are Antichriſtian; he ſends them to Inſtruct you in the way of Righteouſneſs, and to Watch for your Souls; you Watch for their Ruine, their Lives, Honors and Eſtates; he commands you to Eſteem them highly; you deſpiſe them, contemn and Vilifie them: He commands you to Obey, you not only refuſe, but teach that to Obey is Damnable: He planted them among you to plant the Faith, you vow and ſwear to Extirpate Root and Branch. Go on and Proſper, ſaid the Falſe Zedechiah, with his Horns of Iron; but Ahab fell: Be not deceived, you may Mock the Meſſengers of God, but God is not to be Mocked; if you ſow the Wind, your ſhall reap the Whirlwind, the terrible Tempeſt of his Wrath and Indignation; They that lay Snares for the Innocent, ſhall be Enſnared in the Works of their own hands: You believe you know God, but in Works you deny him, for as Saint John ſaith of himſelf and his fellow Apoſtles, and of their ſucceſſors, as all lawful Biſhops are, and will be to the end of the World:1 Joh. 4.6. We are of God, he that knoweth God heareth us; he that is not of God heareth us not: Hereby know we the Spirit of Truth and the Spirit of Error. The Holy Church of God in all Ages (for God has a Church in all Ages according to his Promiſe) acknowledg this to be the ſenſe and Meaning of the Scripture which I have ſhewn; how then will you avoid this guilt with which St. John charges you, this ſpirit of Error, which he aſſures us is to be known by this Character, of not hearing thoſe whom God hath ſent?

ARE you certain that you are in the Right; and that all the Saints and Martyrs, Biſhops and Confeſſors who believed thus, lived and dyed in Antichriſtian Error, Ignorance and Superſtition; ſtrangers to theſe Divine Truths of Worſhipping God, which you pretend to have diſcovered? If you are certain, ſhew it us, that we may be ſo too: Truths of this Nature muſt be clear and ſhining, Error is dark and obſcure: If you are not certain, as it is impoſſible you ſhould, you are certainly Proud and Preſumptuous, to Deſpiſe Dominions, and ſpeak evil of Dignities which God has appointed in both Church and State: And if it be certain that you are in Error, and fight againſt God while you diſturb the Peace of the World, deſtroy Charity, Peace, and Concord, by Hatred, Strifes, Seditions, do you think that you ſhall ever ſee God, to receive the Bleſſing of the Peace-Makers, who ſhall be called the Children of God? If Biſhops be the true Shepherds, as is Evident from Scripture, Antiquity, Oecumenical Councels, and the Teſtimony of all thoſe Martyrs, the ſpirits of Juſt Men now made Perfect; how will you anſwer the Chief Shepherd and Great Biſhop of Souls, at his appearing, for climbing over into his Fold, for Stealing, and Killing, and Deſtroying both the Sheep and the Shepherds? How will you anſwer for all the Blood which has already been ſhed in the Quarrel, to maintain your Ʋſurpations upon all things Civil and Sacred? For all thoſe Injuries, Oppreſſions, Spoiles, Devaſtations, and that Sacriledge which you have been the occaſion of; whileſt you pretended by the Sword of Rebellion, to Erect your Government? Do you think that when God makes Inquiſition for Blood,Pſal. 9. that he will not remember the Complaint of the Poor; the ſouls of ſo many Pious Innocents and their blood Cries like Abels, but above all the blood of the Royal Martyr, with thoſe that St. John ſaw under the Altar, crye aloud, and of thoſe who ſerved at his Altar here; Quouſ que Domine? How long Lord Holy, and true, doſt thou not Avenge our blood?

IN ſhort, either you muſt ſhew that the Government in Church and State are Unlawful, and that your whole Charge againſt them is as true as it is Black, or you are Calumniators: You muſt prove yours a true Church, or you are Falſe Accuſers of that which is; you muſt ſhew that the Impoſitions are Unlawful, or your Diſobedience muſt be ſo; and you will appear to be the Devils Factors, and not Gods Miniſters, whileſt you preach Religion, to Deſtroy it; and your Diſobedience to indifferent things will be Damnable ſin: You will be accountable not only for your own Guilt, but for that of all thoſe who, deceived by your Example and Doctrine, Glory in what is the ſhame of Chriſtianity, thinking Reformation conſiſts in Ruine, and true Religion in open Rebellion; and that to be a Friend of God, it is requiſite a man ſhould be an Enemy to his Church.

IN the Name of God therefore, conſider ſeriouſly of theſe things; If this be true, Receive it, and Repent, if it be Falſe, ſhew it; Where? and in What? for I profeſs my ſelf as willing to embrace Truth from you, as deſire you ſhould receive it from me. Let not the vain ſhame of Revoking your Opinions, the fear of loſing the Eſteem, Flatteries, and Benevolences of your Followers, Miſlead you: Truth is an Excellent Companion, though never ſo Naked: It is better to Bluſh here, than Burn Eternally: Let not the hopes of the Churches Revenue animate you to Kill the Heir, that the Inheritance may be yours: Church Lands have not been Lucky to their Poſſeſſors; Laqueus erit illi qui devorat Sacra, ſays Solomon: It is a Snare to devour Holy things. They are Gods Portion; you will bring a Snare upon your Souls, and it may be upon your Necks, which may ſpoyl the pleaſure of thoſe ſweet Morſels. And be aſſured that God will not forſake his Church for ever; there are Praying Legions in that Glorious Army, both in Heaven and Earth; and more are they that are with us, than they that are againſt us; our Mountain may be full of Chariots and Horſes of Fire, though you ſee them not; God will not ſuffer his Darling always to dwell among Lions, or to lye under the Saws and Harrows of Iron; She ſhall come up out of the Wilderneſs, leaning upon her Beloved: She ſhall look forth as the Morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners; Tanquam acies Ordinata, with flying Colours, in good Diſcipline and Comely Order; take Heed, leſt whileſt you think your ſelves upon Jacobs Ladder, climbing up to Heaven, that by ſighting againſt this Army, you do not prove your ſelves the Gates of Hell, which ſhall not prevail againſt it, but will againſt you. If God ariſe for the Meek of the Earth, his Enemies will be ſcattered, and they that hate him ſhall flee before him, but not be able to out fly his Vengeance. Ariſe O Lord God, thou and thy Ark, into thy Reſtingplace; let thy Prieſts be cloathed with Salvation, and let thy Saints rejoyce in thy goodneſs; And let all them that wiſh and pray for the Peace of Jeruſalem, Proſper, and let all the People ſay, Amen.

FINIS.

THe Author's Abſence from the Preſs hath occaſion'd the following Errata's, which I hope the Candid Reader will Correct with what other Faults he finds.

Errata.

PAge 4. line 6. r. Impoſtor. p 21. l. 7. for at one r. atone. p. 27. l. 23. r. Cardinalis. p. 31. l. 24. dele learn to do well. p. 52. l. 9. r. Stratagem. p. 65. l. 7 for there, r. theſe. p. 94. l. ult. r. Menaces. p. 128. l. 2. for Honor, r. favour. p. 133. l. 26. r. Imprudent. p. 152. l. 22. for External, r. Eternal p. 174, l. 31. for if, . that. p. 226. l. 18. r. has not. p. 287. l. 12. r. of Age.

A Catalogue of ſome Books, Printed for, and Sold by Jonathan Edwin, at the Three Roſes in Ludgate-ſtreet.

THe Commentaries of C. Julius Caeſar, of his Wars in Gallia, and the Civil Wars betwixt him and Pompey, Tranſlated into Engliſh, with many excellent and judicious Obſervations thereupon; as alſo the Art of our Modern Training, or Tactick Practice; by Clement Edmonds Eſquire, Remembrancer of the City of London. Whereunto is adjoyned the Eighth Commentary of the Wars in Gallia, with ſome ſhort Obſervations upon it. Together with the Life of Caeſar, and an account of his Medals: Reviſed, Corrected, and Enlarged, in Fol.

The Hiſtory of the Reigns of Henry the VII. Henry the VIII. Edward the VI. and Queen Mary; the Firſt Written by the Right Honourable Francis Lord Verulam, Viſcount St. Alban, the other Three, by the Right Honourable and Right Reverend Father in God, Francis Godwyn, Lord Biſhop of Hereford, in Fol.

The Counteſs of Pembrokes Arcadia, written by Sir Philip Sidney Knight, the Thirteenth Edition, with his Life and Death; a brief Table of the principal Heads, and ſome other new Additions, in Fol.

The French way of Excerciſing their Infantry, as it is now uſed in the Armies of his Moſt Chriſtian Majeſty, in Fol. ſticht.

Partheniſſa, that moſt Fam'd Romance, the Six Volumes compleat, compoſed by the Right Honourable the Earl of Orrory, in Fol.

Fifty one Sermons, Preached by the Reverend Doctor Mark Frank, Maſter of Pembroke Hall in Cambridge, Arch-Deacon of St. Albans, Prebend and Treaſurer of St. Pauls, &c. Being a courſe of Sermons, beginning at Advent, and ſo continued through the Feſtivals; to which is added a Sermon Preached at Pauls Croſs, in the year 1641. and then commanded to be Printed by King Charles the Firſt, in Fol.

The Common Prayer Book in Folio, in Welch, &c.

Two Sermons Preach't at the Funerals of the Right Honourable Robert Lord Lexington, and the Lady Mary his Wife; by Samuel Holden A. M. late of Lincoln Colledge in Oxford, and Chaplain to his Lordſhip, Deceaſed, in Quarto.

Chriſtian Ethicks, or Divine Morality, opening the way to Bleſſedneſs by the Rules of Vertue and Reaſon, by Thomas Trahern, B. D. in Octav.

Roman Forgeries, or a true Account of falſe Records, Diſcovering the Impoſtures and Counterfeit Antiquities of the Church of Rome, by the ſame Author, in Octav.

Daily Devotions, conſiſting of Thankſgivings, Confeſſions and Prayers, in Two Parts, by an humble Penitent, in Twelves.

The Campariſon of Plato and Ariſtotle, with the Opinions of the Fathers on their Doctrines, and ſome Chriſtian Reflections; together with judgment on Alexander and Caeſar, as alſo on Seneca, Plutarch, and Petronius, in Octav.

Obſervations on the Poems of Homer, and Virgil: A Diſcourſe repreſenting the Excellencies of thoſe Works; and the Perfections in general of all Heroick Actions, in Octav.

The Cauſes and Remedies of the Diſtempers of the Times, in certain Diſcourſes of Obedience and Diſobedience, in Octav.

Songs and Poems, by Thomas Flatman, the Second Edition, in Octav.

Horological Dialogues in Three Parts, ſhewing the Nature, Uſe, and right Managing of Clocks and Watches, with an Appendix, containing Mr. Oughtreds Method for Calculating of Numbers, in Octav.

The True Liberty and Dominion of Conſcience, Vindicated from the Uſurpations and Abuſes of Opinion and Perſwaſion.

The Countermine; or, A ſhort but true Diſcovery of the Dangerous Principles and Secret Practices of the Diſſenting Party, Eſpecially the Presbyterians: Shewing that Religion is Pretended, but Rebellion is Intended. And in order thereto, The Foundation of Monarchy in the State, and Epiſcopacy in the Church are Undermined.

The Common Intereſt of King and People: ſhewing the Original, Antiquity, and Excellency of Monarchy compared with Ariſtocracy and Democracy, and particularly of our Engliſh Monarchy: and that Abſolute Papal and Presbyterian Popular Supremacy, are utterly inconſiſtent with Prerogative, Property and Liberty.

The Project of Peace; or Unity of Faith and Government, the only Expedient to procure Peace, both Foreign and Domeſtique; and to Preſerve theſe Nations from the Danger of Popery, and Arbitrary Tyranny.

A Juſt and Seaſonable Reprehenſion of Naked Breaſts and Shoulders: Written by a grave and Learned Papiſt. Tranſlated by Edward Cooke Eſquire; with a Preface by Mr. Richard Baxter.

The Monk Unvail'd; or, A Facetious Dialogue; Diſcovering the ſeveral Intrigues, and ſubtil Practices, together with the Lewd and Scandalous Lives of Monks, Fryers, and other pretended Religious Votaries of the Church of Rome; Written by an Eminent Papiſt in French, faithfully Tranſlated by C. V. Gent.

Fons Scarburgenſis: ſive, Tractatus de Omnis Aquarum generis Origine ac uſu. Particulariter de Fonte Minerali apud Scarbrough in Comitatu Eboracenſi Angliae. Item Diſſertationes variae tàm Philoſophicae quàm Medicinales, quas cum Sectionum titulis Pagina Librum proximè praecedens exibet. Autore Roberto Wittie, M. D.

C. Julius Caeſar Nomiſmaticus, ſive Diſſertatio Hiſtorica, Dionis Caſſii Scriptoris Graeci Selectiora Commata C. J. Caeſaris Ortum Dignitates Connubia Interitum Rogum & Apotheoſin Complexa Nomiſmatum demonſtratione illuſtrans. J. Seobaldi Fabrici. S. Theol. D. Academiae Heidelbergenſis Profeſſoris, Comitis Palatini.

ADVERTISEMENT.

THere is now in the Preſs, and near Reprinted, The Fairy Queen, &c. By Edmond Spenſer.

FINIS.