A Moral Prognostication, Theological treatise 2
A Prognoſtication OF THE CHANGES That will be in CHRISTENDOM, IN THE Golden Age, AND Time of True Reformation and Unity.
1. BEcauſe it is made part of our Prayers, [Thy Will be done on Earth, as it is in Heaven] and [We look for a New Heaven, and a New Earth, wherein dwelleth Righteouſneſs] I hope, their Opinion is not True, who think that the Earth ſhall ſtill grow liker and liker to Hell, till the general Conflagration turn it into Hell, and make it the proper Seat of the Damned. Yet, leſt this ſhould prove True, I will place my Chiefeſt Hopes in Heaven; remembring who ſaid, [Sell all, and follow me, and thou ſhalt have Treaſure in Heaven;] (and not on Earth.) But ſuppoſing, that ever the World will come to Full Reformation and Concord, (which I am uncertain of, but do not deſpair of) I proceed to my Prognoſticks of the way.
2. God will ſtir up ſome happy King, or Governour, in ſome Country of Chriſtendome, endowed with Wiſdom and conſideration; who ſhall diſcern the true nature of Godlyneſs and Chriſtianity, and the Neceſſity and Excellency of ſerious Religion; and ſhall ſee what is the Corruption and Hinderance of it, in the VVorld: and ſhall place his Honour and Felicity in pleaſing God, and doing Good, and attaining everlaſting Happyneſs: and ſhall ſubject all worldly Reſpects, unto theſe high and glorious Ends. And ſhall know, that Wiſdom, and Godlyneſs, and Juſtice, leave the moſt precious Name on Earth, and prepare for the moſt Glorious Reward in Heaven: In compariſon of which, all fleſhly Pomp and Pleaſure, is Droſs and Dung, and worthy of nothing but Contempt.
3. This Prince ſhall have a diſcerning Mind, to know Wiſe Men from Fooliſh, Good from Bad; and among the Miniſters of Chriſt, to diſcern the Judicious, Spiritual, Heavenly, Sober, Charitable, and Peaceable ſort, from Self-ſeeking, Worldly Men; that make but a Trade of the Miniſtry, and ſtrive not ſo much for Heaven, and the Peoples Salvation, as they do for worldly Honours, Power, and Wealth. And he ſhall diſcern how ſuch do trouble the Churches, and the World, and cauſe Diviſions, and ſtir up Violence, for their own VVorldly Intereſts, and Ends.
4. He will take the Councel neither of Worldlings, nor true Fanaticks, and dividing Perſons; but of the Learned, Godly, Self-denying, Sober, Peaceable Divines; with his Grave and Reverend Senators, Judges, and Counſellors; that know what is Reaſon and Justice, and what belongeth to the Publick Good, as well as to the true Intereſt of the Church, and of Mens Souls.
5. He will know thoſe Men, whom he is concerned to uſe, and to judge of, as far as may be, by Perſonal Acquaintance and Obſervation; and not by the partial Reports of Adverſaries, behind their Backs: And ſo he will neither be deceived in his Inſtruments, nor diſappointed by them.
6. He will call together the wiſe, peace-making Perſons; and with the ſtricteſt Charge, commit to them the Endeavours of Reconciling and Uniting the ſeveral Parties; by drawing their Differences into the narroweſt Compaſs, and ſtating them rightlier, than paſſionate Men do; and by perſwading them to Love and Peace, and to all ſuch Abatements and Forbearances, as are neceſſary. And his own prudent Over-ſight and Authority, (like Conſtantine's at Nice) will facilitate the Succeſs.
7. He, and his People will enquire, what Terms of Concord are meet, not only for ſome One Corner or Country, but for All the Chriſtian World; that when he hath found it out, he and his Kingdom may be a Pattern to all Chriſtendome, and the Spring and Leven of an Univerſal Concord of all true Chriſtians.
8. Therefore, he will enquire of Vincent. Lerinenſis, Catholick Terms of Quod 1. Ab omnibus. 2. Ubi que . 3. Semper, receptum est.
1. What all Chriſtians are agreed in, as Chriſtians, in the Eſſentials of their Religion.
2. What all Chriſtians did agree on, in the Apoſtles Time, which was the Time of greateſt Light, Love, and Purity.
3. VVhat all Chriſtians, in all Kingdoms of the VVorld, ſince then, to this day, in the midſt of all their other Differences, have been, and ſtill are agreed in, as their Religion.
For he will ſee, that there is no hope of Agreeing the Diſagreeing VVorld, (at leaſt, in many an Age) by changing Mens Judgments from what they are; and bringing them all in Controverted Things, to the Mind of ſome Party; nor to agree them on any Terms, in which they do not really Agree. But that their Concord muſt be founded in that, which they are indeed all Agreed in: Leaving the Superfluities or Additions of each Party, out of the Agreement.
9. The Peace-makers will then find, that Chriſtian Religion is conteined in Three Forms.
1. In the Sacramental-Covenant with God the Father, Son, and Holy-Ghost, as the briefeſt Formula.
2. In the Creed, Lord's-Prayer, and Decalogue; as the Summaries of the Credenda, Appetenda, and Agenda, Matters of Faith, Will, (or Deſire) and Practice, as the larger Form.
3. In that Canon of Scripture, which all the Churches receive, as the largest Form or Continent.
And that he who is understandingly, a Sacramental-Covanter with God the Father, Son, and Holy-Ghoſt, was ever taken for a Viſible Chriſtian. And therefore, Baptiſm was called our Chriſtening; and the Baptized taken for Chriſtians, before they knew the Controverſies of this Church, or that: And that the competent▪ explicite Underſtanding of the Creed, Lord's-Prayer, and Decalogue, was ever taken for a competent Underſtanding of the Sacramental-Covenant, and more. And that he that implicitely receiveth the commonly-received Canonical Scripture, as God's Word (though he underſtand no more than as followeth) and that explicitely underſtandeth the Creed, Lord's-Prayer, and Decalogue, and receiveth them, and conſenteth to the Sacramental-Covenant, alwayes was accounted, and is ſtill to be accounted a Chriſtian. On theſe Terms therefore, the Peace-makers will reſolve to endeavour the Union of the Churches.
10. Therefore, they will pare off, and caſt away, (as the greateſt Enemy to Unity) all thoſe unneceſſary Controverſies, or Things doubtful, which Chriſtians (yea, or Divines) were never agreed in; and which never were the happy and ſucceſsful Means or Terms of any Extenſive Concord; and which have long been tryed, to be the great Occaſions of all the Scruples, and Contentions, and Diviſions, and woful Conſequents in the Churches. And they will once more ſay, [IT SEEMETH GOOD TO THE HOLY-GHOST, and to Us, TO LAY UPON YOU NO GREATER BURDEN, THAN THESE NECESSARY THINGS, Act. 15. 28.] All Chriſtians ſhall in general, receive the Canonical Scripture as God's Word; and more particularly, the Creed, Lord's-Prayer, and Decalogue, as the Summary of Neceſſaries; and ſhall profeſs, with competent Underſtanding of it, their Conſent to the Sacramental-Covenant; and vow, and devote themſelves therein to God. And this ſhall be all the Title, which they ſhall be forced to ſhew, for their Viſible, Church-Communion. And though a higher Meaſure of the Underſtanding of the ſame Principles and Rules, ſhall be required in Teachers, than in the Flock; and accordingly, the Ordainers ſhall try their Underſtandings, together with their Utterance and Miniſterial Readineſs of Parts: Yet ſhall the Teachers themſelves, be (ordinarily) forced to no other Subſcriptions, Profeſſions, or Oaths, (beſides their civil Allegiance) than to Aſſent and Conſent to all afore-ſaid; and to promiſe Miniſterial Fidelity in their Places. All Councils, called General or Provincial, Canons, Decretals, Articles, Formula's, Rubricks, &c. ſhall be reſerved to their proper Uſe; but be no more uſed for enſnaring and dividing Subſcriptions, Profeſſions, or Oaths; or made the Engines to tear the Churches.
11. When all thoſe Superfluities, and Foot balls of Contention, are caſt out of the way, the Power of the Keys, or Paſtoral Government, ſhall come to be better known and exerciſed, and the Primitive Diſcipline ſet up; which took place, before Cyril of Alexandria took up the Sword, and Pride ſwelled the Biſhops into a Secular State, and way of Rule. Then it ſhall be Church-Government, to ſee that the People be duely taken in the Sacramental-Covenant, and learn the Creed, Lord's-Prayer, and Decalogue; and be inſtructed in the Word of God, and Live together in Sobriety, Righteouſneſs, and Godlyneſs. And the Paſtors ſhall leave all Secular Matters to the Magiſtrates; and be no more troubled, nor corrupted by their uſe of any forcing Power: Their Government ſhall be a Paternal, Authoritative Exerciſe of Inſtruction, and of Love; and no more: Like that of a Tutor to his Pupils, a Phyſician in his Hoſpital, a Phyloſopher in his School, (ſuppoſing a Divine Commiſſion and Rule.) The Church it ſelf, ſhall be all their Courts, (ſuppoſing the Magiſtrates) and the People the Witneſſes; and the preſent incumbent Paſtors, be the Judges, without Excommunicating and Abſolving Lay-Chancellors, Surrogates, Commiſſaries, or Officials. And all the Materials of Contention being now gone, they ſhall have nothing to do in theſe Courts, but to try, whether the People have learnt, and understand their Cathechiſms, and conſent to God's Covenant, and Communicate in his Worſhip, with the Church: And when any are accuſed of Wicked Living, contrary to Sobriety, Righteouſneſs, and Godlyneſs, to try, whether theſe Accuſations be well proved: And if ſo, to perſwade the Offenders to Repent; and by plain Scripture-Arguments, to convince them of the Sin; and with Tears, or Fatherly Tenderneſs and Love, to melt them into Remorſe, and bring them to confeſs, and forſake the Sin. And if this cannot be done at once, to try again and again; and pray for their Repentance. And, when there is no other Remedy, [to Declare ſuch a one openly uncapable of Church-Communion; and to require the Church, to avoid Communion with him; and him, to forbear intruding into their Communion: and to bind him over by a Miniſterial Denunciation of God's Diſpleaſure, (as againſt the Impenitent) to anſwer it at the Bar of God himſelf; as one that is under his Wrath, till he do Repent.] And this is the utmoſt of the Paſtoral Power, that ſhall then be uſed, (ſuppoſing private Admonitions): And this only, in that Church, or Congregation, wherein the Sinner had before his Communion; and not at a diſtance, nor in other Churches, or Parts of the World, where the Paſtor hath no Charge. Yea, this Much ſhall not be exerciſed Irregularly, and at Randome, to the Injury of the Flock; but under the Rules and Remedies afterward here expreſt.
12. The Primitive-Church-Form ſhall be Reſtored: And as (where there are Chriſtians enow) no Churches ſhall be too ſmall, ſo none ſhall be greater for Number or Diſtance, than to be one true particular Church; that is, A Society of Christians united as Paſtor and People, for Perſonal Communion and Aſſistance in God's Publick Worſhip, and Holy Living: That is, ſo many as may have this Perſonal Communion, if not all at once, yet per vices, as oft as is fit for them to meet with the Church, (which all in a Family, cannot uſually do at once.) So that, Ignatius his Church-Mark ſhall be reſtored, [To every Church there is one Altar, and one Biſhop, with his Fellow-Presbyters and Deacons.] And there ſhall no more be a Hundred, or Six Hundred, or a Thouſand Altars to one Biſhop, primi Gradus, and in one Church of the firſt Form, called a Particular Church: Nor ſhall all the Particular Churches be Un-churched, for want of true Biſhops; nor all their Paſtors degraded into a new Order of Teaching-Miniſters, that have no Power of Paſtoral-Government: Nor the true Diſcipline of the Churches, be made a meer impoſſible thing; whil'ſt it is to be exerciſed by one Biſhop only, over many hundred Congregations; which do every one of them, afford full work for a preſent Biſhop. Nor ſhall the Biſhops Office be thought ſo little Holy, any more than Preaching, and Sacramental-Adminiſtrations, as to be performable by a Lay-Delegate, or any one that is not really a Biſhop. But the People ſhall know them, that are Over them in the Lord, which labor among them, and admoniſh them; and ſhall eſteem them very highly in Love, for their Work ſake; and ſhall be at Peace among themſelves, 1 Theſ. 5. 12, 13. Such Biſhops as Dr. Hammond in his Annot. deſcribeth; that had but One Church, and Preached, Baptized, Chatechized, Viſited the Sick, took Care of the Poor, Adminiſtred the Lord's-Supper, Guided every Congregation as preſent in Publick Worſhip, and privately inſtructed and watched over all the Flocks, ſhall be in every Church that can obtain ſuch.
13. Where the Churches are ſo great as to need (as moſt will do) and ſo happy as to obtain, many faithful Presbyters or Paſtors, whether they ſhall Live together in a ſingle Colledge-life, or Married, and at a diſtance; and whether one as the chief, or Biſhop, ſhall be Preſident, and have a Negative Voice, or all be equal in a Concordant guidance of the Flocks, ſhall be left to the choiſe and liberty of the ſeveral Churches, by mutual Conſent of Pastors, and People, and Magiſtrates, to do and vary, as their ſeveral States and Exigences ſhall require: And ſhall neither be called Anti-christian or odious Tyranny on the one ſide, nor made of neceſſity to the Churches Communion, or peace, on the other, as long as the true Paſtoral or Epiſcopal Office is Exerciſed in every particular Church.
14. Neither Magiſtrates nor other Biſhops, ſhall make the Biſhops or Paſtors Sermons, and Prayers for him; but leave it as the work of the ſpeakers Office, to word his own Sermons and Prayers; and to chooſe a ſet form or no ſet-form, the ſame or various, as the caſe requireth: yet ſo as to be reſponſible (as after) for all abuſes and mal-adminiſtrations, and not ſuffered to deprave Gods Worſhip, by confuſion or hurtful Errours, or paſſionate and perverſe Expreſſions: But to be aſſiſted, and directed to uſe his Office in the moſt edifying ways, by ſuch kind of helps, as his perſonal weakneſſes ſhall require. And where ſet-forms are uſed, none ſhall quarrel with them as unlawful.
15. None of the People ſhall have the high Priviledges of Church Communion, and Sacraments beſtowed on them, againſt their Wills: No more than a Man impeninent and unwilling, ſhall be Miniſterially Abſolved from the Guilt of Sin. For every Sacramental Adminiſtration, whether of Baptiſm, or of the Body and Blood of Chriſt, is as full an Act of Miniſterial Abſolution as any Paſtor can perform: And what he doth to particular Perſons upon their Penitence after a lapſe, that the Paſtor doth to the whole Church at the Lords Supper. And as Conſent is made by Christ, the Condition of Pardon and Covenant-Ben…fits, which no Non-conſenter hath a Title to; ſo therefore Profeſſed Conſent is neceſſary to the Sacramental Collation or Investiture: And thoſe that are but conſtrained by the apparent danger of a Fine or Jail, are not to be accounted Voluntary Conſenters by the Church; when the Lord of the Church will account none for Conſenters, that will not forſake all, and endure Fines and Jailes, rather than to be deprived of the benefits of Myſtical and Viſible Church-Communion. The Magiſtrate therefore will Wiſely, and Moderately, bring all the People to Hear that which is neceſſary to their good; but will not by Penalties, force the unwilling to receive either Abſolutions or Communion with the Church, in its ſpecial priviledges. But if the Baptized refuſe Church-Communion afterwards, they lamentably puniſh themſelves; And if it be found meet to declare them Excommunicate, it will be a terrible penalty, ſufficient to its proper uſe.
16. The Magiſtrate will not Impriſon, Harm, Confiſcate, Baniſh, or otherwiſe puniſh any of his Subjects, eo nomine, becauſe they are Excommunicate: For that is to puniſh his Body, becauſe his Soul is puniſhed. Nor will he hearken to thoſe unbelieving Clergy-Men, that cry up the Power of the Keys as their Office; and when they have done, ſcorn it as an uneffectual ſhaddow of Power, which will do nothing without the Magiſtrates force. But he will himſelf hear, and judge before he Puniſh, and not be debaſed to be the Clergies Executioner, to puniſh before he have tryed the Cauſe: Becauſe Clergy-Mens Pride and Paſſions, may elſe ingage him to be the Inſtrument of their Vices and Revenge. Yea, as he that ſeeth a Man puniſhed in one Court, will be the more delatory to bring him to puniſhment in another, for the ſame Crime; ſo the Magiſtrate that ſeeth a Man Excommunicated for his fault, will rather delay his civil force againſt that Man, to ſee what effect his Excommunication will have: Becauſe the Conjunction of the Sword againſt the Excommunicate as ſuch, doth corrupt Chriſts Ordinance, and make the Fruit of it utterly undiſcernable, ſo that no one can ſee whether ever it did any thing at all, or whether all was done by the fear of the Sword. And verily, a faithful Miniſter, that ſeeth a Sinner come to Confeſſion of his fault, but when he muſt elſe lye in Jail and be undone, will be loath to take that Man for a true Penitent. And to force Paſtors to abſolve or give the Sacrament, to every one that had rather take it, than lye in Jail and be undone, is to ſet up ſuch new Terms of Church Communion, which Chriſt will give Men little thanks for. Church Communion is only a Priviledge due to Volunteers and Penitents. But yet the Magiſtrate may puniſh Men with Fines or other Penalties, for the ſame faults, for which they are Excommunicate, having Tryed and Judged them in his own Court: But not quaterus Excommunicate, but according to the nature of the Crime.
17. The Schools of Learning and Academies, ſhall not Educate Youth, either in Idleneſs, Luxury, or Hypocritical formality; but under Learned, Pious Tutors, in Learning, Sobriety and Piety; From whence they ſhall not over-haſtily leap into the Paſtoral Office.
18. None under Thirty Years of Age (at what time Chriſt himſelf entered on his publick Works) ſhall take a Paſtoral Charge, except in caſe of meer neceſſity of the Church, no not on pretence of Extraordinary fitneſs: But till then ſhall imploy themſelves as Learners, Catechiſts, School-Maſters, or Probationers. Nor ſhall they meddle in the Pulpits, with matters of ſuch Controverſies, as the Church is in Danger to be troubled with.
19. Miniſters ſhall all be commanded by the Magiſtrate, and adviſed by the Neighbour Paſtors, to forbear all unneceſſary Controverſies in the Pulpits; and to teach the people the foreſaid Subſtantials, the Covenant of Grace, the Creed, Lords Prayer, and Decalogue, the Duties of Faith, Love, Repentance, and Obedience: And ſhall reſerve their Subtiler and curious Speculations, for Schools and Theological Writings; And ſo the Chriſtian People ſhall be bred up in the Primitive, Plain, Simplicity of Doctrine and Religion; And their Brains ſhall not be heated, and racked with thoſe new-coined Phraſes and Subtilties, which will but diſtemper them into a proud, contentious, wrangling Diſeaſe; but will not be truly underſtood by them, when all's done. And ſo when it is the peoples work, to hear only (uſually) the Doctrine of the Catechiſme, and ſimple old Chriſtianity, and to talk of no other; 1. Their time will be employed in promoting Faith, Repentance, Love, and Obedience, which was wont to be ſpent in vain Janglings, and ſtrife of Words. And, 2. Religion will be an eaſier thing; and conſequently, will be more common, (as cheap Food and Rayment is every ones Penny-worth): And Miniſters may hope to bring the generality of their People, to be ſavingly and practically Religious: Whereas the Fine ſpun Religion of Novelists, and Wranglers, that pretend new Light and Increaſe of Knowledge, doth not only dwindle into a Cob-web of no Uſe, or Life, or Power; but muſt be confined to a Few, that can have leiſure to learn to Talk in new Phraſes, and will but become the Matter of ignorant Men's Pride and Oſtentation; and make them think, that they only are the Religious People; and all that cannot talk as they, are Prophane, and not to be admitted to their Communion. When as the Apoſtolick, Primitive, plain Religion, without the Laces, and Whimſies, that Dreamers have ſince introduced, would make Men Humble, Holy, Heavenly, Obedient, Meek, and Patient; and ſpare Men the Loſs of a great deal of Time.
20. The Maintenance of the Miniſtry ſhall neither be ſo poor, as to diſcourage Men from devoting their Children to the Office, or diſable them from a total Addictedneſs to their proper Work, by any diſtracting Wants or Cares; or yet wholly diſable them from Works of Charity: Nor yet ſo Great, as may be a ſtrong Bait to Proud, Covetous, Worldly minded Men, to intrude into the Miniſtry for fleſhly Ends. It ſhall be ſo much, as that the Burden of their Calling may not be increaſed by Want: But yet not ſo much, but that Self-denyal ſhall be Exerciſed by all that under-take the Miniſtry; and of the Two, the Burden of the Miniſterial Labors, with its proper Sufferings, ſhall to Fleſh and Blood, ſeem to preponderate the worldly Advantage. So greatly needful is it to the Church, that all Miniſters be Self-denying Men; that valuing Things ſpiritually, can practiſe Humility, Mortification, and Contempt of the World, as well as preach it.
21. There ſhall be a Treble-Lock upon the Door of the Miniſtry:
1. Whether they are fit to be Miniſters in the general, the Ordainers ſhall judge.
2. Whether they are fit to be the Paſtors of this, or that particular Church; the Members of the Church ſhall ſo far judge, as that none ſhall become their Paſtors, without their own conſent.
3. Whether they be fit for the Magiſtrates Countenance, Maintenance, and Protection, the Magiſtrate himſelf ſhall judge.
And therefore, all Three ſhall ſeverally try, and approve each Paſtor: Yet ſo, that the Two Firſt only be taken, as neceſſary to the Office it ſelf; and the Third only, to the Maintenance and Encouragement, or Defence of the Officer. And though ſometimes, this may occaſion Diſagreements and Delayes, for a time; yet ordinarily, the ſecuring of a Faithful Miniſtry, and other good Effects, will countervail many ſuch Inconveniences.
22. No One Church, ſhall have the Government of Another Church: And the ſecular Differences of Metropolitans, Patriarcks, &c. which was ſet up in one Empire, upon ſecular Accounts, and from ſecular Reaſons, ſhall all ceaſe. And no Differences ſhall be made neceſſary among them, which Chriſt hath not made neceſſary. But Chriſtian Princes ſhall take warning by the Greek and Latine Churches, and by all the Calamities and Ruins, which have been cauſed in the Chriſtian World; by Biſhops ſtriving who ſhould be the Greateſt, when Chriſt decided the Controverſie long ago, Luk. 22.
23. As Chriſtians hold Perſonal, Christian Communion, in their ſeveral particular Churches; ſo Churches ſhall hold a Communion of Churches, by neceſſary Correſpondencies, and Aſſociations: Not making a Major Vote of Biſhops in Synods, to have a proper Government over the Minor Part. But that by counſel and concord, they may help and ſtrengthen one another; and ſecure the common Interest of Chriſtianity. And that he that is a Member of one Church, may be received of the Reſt; and he that is caſt out of One, may not be received by the Reſt, unleſs he be wronged. So that, it ſhall not be One Politick Church; but a Communion of Churches.
24. The Means of this Communion ſhall be,
1. By Meſſengers.
2. By Letters and Certificates Communicatory.
3. By Synods.
25. Theſe Synods ſhall, as to a few Neighbour Churches, be ordinary and ſtated: And the Meetings of Miniſters in them, ſhall be improved;
1. To the Directing and Counſelling of one another, in matters doubtful; eſpecially of Diſcipline.
2. To edify each other by Conference, Prayer, and Diſputations.
3. That the Younger may be Educated under the grave Advice and Counſels of the Elder.
4. That the Concord of Themſelves, and the Churches under them, may be preſerved.
But if they would grow Imperious, Tyrannical, Heretical, or Contentious, the Magiſtrate ſhall hinder their ſtated, ordinary Meetings; that it be not accounted a thing ſimply neceſſary, nor uſed to the Diſturbance of the Church or States. And all Provincial, National, and larger Councels, ſhall be held by the Magiſtrates Conſent.
26. He that taketh himſelf to be wrongfully Excommunicated in one Church, ſhall have a Treble Remedy:
1. To have his Cauſe heard by the Aſſociated Paſtors of the Neighbour-Churches; though not as Rulers of the Biſhop, or Paſtor of that particular Church; yet as Counſellors, and ſuch whoſe Judgment bindeth to Concord in lawful things.
2. To be admitted by another Church, if it appear that he is wronged. And,
3. To appeal to the Magiſtrate, as the Preſerver of Justice, and Order, in all Societies.
27. The Magiſtrate ſhall appoint ſome of the moſt Grave, and Wiſe, and Godly, and Moderate of the Miniſters, to have a general Inſpection over many Churches; and to ſee, that they be well Taught and Ordered, and that Pastors and People do their Duty: who ſhall therefore oft Viſit them, and ſhall Inſtruct and Exhort the Younger Miniſters; and with the countenance of the Magiſtrate, and their own Seigniority and Ability, ſhall rebuke the Sloathful and Faulty Miniſters; and perſwade them to Diligence and Fidelity: But ſhall Exerciſe no outward Force by the Sword; nor any Excommunication by themſelves alone, or otherwiſe than in the fore-ſaid Regular way.
28. All Ordinations ſhall be performed, (except in caſe of Neceſſity) either in the Aſſembly of the Aſſociated Paſtors, with their Preſident; or in the Vacant Church, by ſome of them, appointed by the reſt: Or by the General Viſiter, laſt mentioned, with a competent Number of Aſſiſtants. But ſtill, an Ordination to the Miniſtry in general, ſhall not be taken to be formally the ſame; as the affixing him to this or that Church, in particular: No more, than the Licenſing of a Phyſician, is the ſame with the Affixing him to a particular Hoſpital.
29. A Catalogue ſhall be drawn up, of ſome of the greateſt Verities, which are not expreſly found in the Creed, Lord's-Prayer, or Decalogue; which, as the Articles of Confeſſion, of the Aſſociated Churches of the Nation, ſhall ſerve for theſe Three Uſes:
1. To ſatisfie all Forreign Churches, againſt any Accuſation, that they are Orthodox.
2. To examine the Knowledge of ſuch as are admitted to the Ministry, by: (but not to be Subſcribed, unleſs only as to a general Acknowledgment of the Soundneſs of their Doctrine; without ſaying that, There is nothing Faulty in them.)
3. To be a Rule of Reſtraint to Ministers, in their Preaching; that none be allowed publickly, after Admonition, to Preach againſt any Doctrine contained in them.
30. The Uſurped, Eccleſiaſtical Power, of Biſhops, and Presbyteries, and Councils, (which were co-ercive, or imitated, ſecular Courts, or bound the Magiſtrate to execute their Decrees) being caſt out, and all Paſtors reſtrained from playing the Biſhops in other Churches, out of their own Charge; The Magistrate ſhall Exerciſe all Co-ercive, Church-Government himſelf; and no more truſt the Sword directly, or indirectly, in the Hands of the Clergy, who have long uſed it ſo unhappily, to the Diſturbance of the Chriſtian World, and the ſhedding of ſo much Innocent Blood. Where it may be had, there ſhall be a Church-Juſtice, or Magiſtrate, in every conſiderable Pariſh; who being preſent, ſhall himſelf hear how Ministers preach, and behave themſelves among their People. And all Miniſters and Churches ſhall be Reſponſible to the Magiſtrate, for all Abuſes, and mal-Adminiſtration. If any Miniſter Preach or Pray ſeditiouſly, abuſively, factiouſly, railingly, againſt tolerable Diſſenters, to the deſtroying of Chriſtian Love and Unity, or Heretically, to the Danger of the Peoples Souls; or ſhall exerciſe Tyranny over the People, or live a Vicious Life; or be negligent in his Office of Teaching, Worſhip, or Diſcipline, or otherwiſe groſly miſ-behave himſelf: He ſhall be Reſponſible both (as afore-ſaid) to the Aſſociated Paſtors and Viſitor, (or Arch-Biſhop) and alſo to the Magiſtrate; who ſhall Rebuke and Correct him, according to the meaſure of his Offence. And it ſhall appear, that the Magiſtrate is ſufficient for all Co-ercive, Church-Government, without all the Clergies Uſurpations; which uphold the Roman, and other Tyrannical Societies.
31. The Queſtion, Who ſhall be Judge of Hereſie, Schiſme, or Church-Sins? ſhall be thus decided.
1. The Biſhops or Pastors of the particular Churches, ſhall be the Judges; who is to be denyed Communion in their Churches, as Hereticks, Schiſmaticks, &c.
2. The Aſſociated Churches ſhall be Judges, (in their Synods, or by other Correſpondence) who is to be commonly denyed Communion in all their Churches; and what Paſtors and Churches, ſhall have the Dextram Communionis, and who not.
3. The Magiſtrate ſhall be the only Judge, who is to be puniſhed for Hereſie or Schiſm, &c. with Fines, or any Outward, Corporal Penalty. And no one ſhall uſurp the others Right.
32. The Magiſtrate ſhall ſilence all Preachers that after due Admonition, ſo groſly miſ-behave themſelves in Doctrine, Worſhip, or Converſation, as to be the Plagues of the Churches, and to do apparently more hurt than good. But as to all worthy and able Miniſters, if they commit any fault, they ſhall be puniſhed as other Subjects, only with ſuch Penalties as ſhall not by ſilencing or reſtraint, be a puniſhment to the innocent peoples Souls, nor hinder the Preaching of the Goſpel of Salvation: Even as if the common Bakers, Brewers, Butchers, Carpenters, perform their work perniciouſly (Poiſoning their Beer, Bread, and Meat) they ſhall be forbid the Trade: But for other faults, they ſhall be ſo puniſhed, that the People be not left without Bread, Beer, Meat, Houſes, for their faults.
33. If any Hereticks (as Arrians, Socinians, &c.) would creep into the Miniſtry, there ſhall not be new-forms of Subſcription made to keep them out (which its like, with their vicious Conſciences would be uneffectual, and would open a Gap to the old Church-Tyrannies and Diviſions); nor an uncertain Evil be uneffectually reſiſted by a certain greater Miſchief. But while he keepeth his Errour to himſelf, he is no Heretick as to the Church (non apparere being equal to non eſſe:) And when he venteth his Hereſy, he is reſponſible all the ways aforeſaid, and may be by the Magiſtrate puniſhed for his Crime, and by the Churches be branded as none of their Communion; which is the regular way of reforming Crimes' viz. By Judgment and Execution, and not by making new Rules and Laws, as faſt as Men break the old: As though Laws could be made, which no Man can break.
34. The Magiſtrate ſhall countenance or tolerate no Sin or Errour, ſo far as he can cure it by juſt Remedies, which will not do more harm than good: But he ſhall unwillingly tolerate many tolerable Errours and Faults; becauſe it is not in his Power to remedy them, by ſuch means. But,
1. The Sound and Concordant Ministry only, ſhall have his Countenance and Maintenance.
2. Smaller Errours and Diſorders, ſhall be beſt cured by gentle Rebukes, and Diſcountenance, and denyal of Maintenance; together with the diſgrace that will be caſt upon them, by the judgment and diſſent of all the united Concordant Miniſters and Churches (which two together will do more and better, than Exaſperating Cruelties will do▪)
3. The publiſhing of pernicious Principles, ſhall be reſtrained more ſeverely.
But though Men may be reſtrained from venting pernicious Falſehoods, they cannot be Conſtrained to believe the Truth (we are not ſo happy;) Nor ſhall they be Conſtrained to lie, and ſay that they believe it when they do not.
35. All matters of Quarrels, diviſion and cruel uſage of each other, being thus cut off and gone; bitterneſs, and revengeful thoughts will ceaſe, and Love will revive in all Mens Breaſts, and Unity, and Peace will follow of its own accord. And if any Heretical or contentious Sect ariſe, the Hearts of all United People will ſo riſe againſt them, that deſertion and ſhame will quickly Kill them.
36. Then will the Hearts of the People cleave to their Paſtors: And they will be no more put on the great difficulties of Loving the Biſhops that hurt them, or of Loving them in Jailes; But it will be as eaſy to Love them, when they feel the Love to their Souls in the labours and kindneſs of their Paſtors, as to Love their deareſt and neareſt Friends. And then Love, will open the Peoples Ears to the Teachers Doctrine, and it will do them good: And then the labours and lives of faithful Miniſters, will be ſweet and eaſy, when the Love, and the Unity, and Faithfulneſs of the People, is their dayly Encouragement. O how good, and how happy will it be for Paſtors and People, thus to Live in Love and Unity! It will not only mind us of Aarons perfume, but of the Spirit of Love that dwelt in our Redeemer, and which he promiſed ſhould be his Seal and Mark upon all his true Diſciples! Yea, and of the Celeſtial Society, and Life of perfect Love.
37. Then ſhall Neighbours exerciſe their Charity, for the help of the Ignorant about them, without the ſuſpicions of venting Hereſies, or Sedition, or Encroaching on the Paſtors Office. And Neighbours when they come together, ſhall not take Praying together, or holy Conference, or ſinging Gods Praiſe, or Reading good Books, or repeating their Teachers Sermons, or Counſelling each other, to be a bad or dangerous work: But the Ignorant, that cannot ſpend the Lords day in holy Exerciſes at home (becauſe they cannot Read or remember much) ſhall joyn with the Families of their more Underſtanding Neighbours, who can help them; (as they met Act. 12. 12. for Prayer; and as Neighbour-Families were to joyn in Eating the Paſſover, with the Family that had not enow to Eat it.) For Love and Unity ſhall end theſe Jealouſies. And all ſhall be done under the Guidance and Over-ſight of their Paſtors; and not in Enmity or Oppoſition to them, or to the Concordant Church-Aſſemblies. And, O what Helps and Comfort will this be to all Faithful Paſtors, when all the Work lyeth not on them alone! but every one ſets his Hand to Build, in his proper place! And when they that Converſe together all the Week, are ſeconding that which he more ſeldom teacheth them in Publick.
38. The Younger ſort of Miniſters, that are now Bred up in Vulcan's Forge, ſhall be then Trained up under grave and peaceable Men; where uniting, and peace-making Principles, ſhall be the Rudiments of their Literature.
39. And the Younger ſort of the People, ſhall be no more tempted into envious Heats againſt their Afflicters; nor into contentious Sects, becauſe of Controverſies: But ſhall be fed with the Milk of peaceable Principles, and be Educated in the Love of Love it ſelf. And the names of Sects, and Church-Diviſions, and proud Pretendings, ſhall by uſe, be made as diſgraceful, as now the Names of Swearing, Drunkenneſs, and Whoredom are.
40. And, O how Dear! how Amiable! how Honourable will their Governours be, to ſuch a People! (Eſpecially, that Bleſſed Prince, that ſhall firſt perform this Work!) How heartily will they Pray for them, Plead for them, and Fight for them! And, How freely will they Contribute any thing in their Power, to their Aids! And, How impatient will they be againſt every Word, that would diſhonour them! How Bleſſed will the People be under ſuch a Prince! And, How Sweet and Eaſie will the Life of that Prince be, that is to Govern ſuch a People!
Grant, O Lord, that this great Honour and Comfort, may fall into the Hands of the King of England, before all others in the World! Kings will then ſee, that it is their Intereſt, their Honour, and their greateſt Happyneſs on Earth, to be the Wiſe, Pious, Righteous Governours, of a Wiſe, Pious, Juſt, United People; that Love them ſo much, that ſtill they would fain ſerve them better, than they are able.
41. The Ignorant, Vulgar, and Ruder ſort, obſerving this Amiable Concord, and all the bleſſed Fruits thereof, will admire Religion, and fall in Love with it: And Multitudes, that ſhall be ſaved, will be dayly added to the ſeriouſly Religious; and the Houſe of Chriſt, will be filled with Gueſts.
42. Hereupon the Scandalous and Flagitious Lives of Common Proteſtants, will be much cured: For the Number of the Flagitious, will grow ſmall; and Crimes will be under common Diſgrace. Beſides that, they will be puniſhed by the Magiſtrate: So that, groſs Sin will be a Marvail.
43. The Books of plain Doctrine, and holy Living, with the Pacificatory Treatiſes of Reconcilers, will then be moſt in Eſteem and Uſe; which now are ſo Diſ-reliſhed by turbulent, diſcontented, ſiding Perſons. And abundance of Controverſal-Writings, about Church-Government, Liturgies, Ceremonies, and many other Matters, will be forgotten, and caſt aſide, as uſeleſs Things: For the Swords ſhall be made into Plow-Shares, and Pruning-Hooks.
44. The happy Example of that happy Prince, and Country, that ſhall begin and firſt accompliſh this Work, will be Famous through all the Proteſtant-Churches; and will enflame ſuch Deſires of Imitation in them all, and be ſuch a ready Direction in the way, that it will greatly expedite their anſwerable Reformation. And the Famous Felicity of that Prince, in the Reformation and Concord of his Subjects, will kindle in the Hearts of other Proteſtant-Princes and States, an Earneſt Deſire of the ſame Felicity. And ſo, as upon the Invention of Printing, and of Guns, the World was preſently poſſeſſed of Guns, and of Printed-Books, that never before attained any ſuch thing: So here; they that ſee the Happyneſs of one Kingdom brought about, and ſee how it was done, will have Matter enough before their Eyes, both to excite their Deſires, and guide their Endeavours, in the Means to bring all this to paſs.
45. The Proteſtant Kingdoms and States, being thus Reformed, and United in themſelves, will be enflamed with an earneſt deſire of the good of all other Churches, and of all the World: And therefore, as Divines have held ſomething called General Councils for the Union of all thoſe Churches; ſo theſe Princes will by their Agents hold Aſſemblies for maintaining Correſpondency, to the carrying on of the common good of the World, by the Advantage of their United Counſels, and Strength: And then no Enemy can ſtand long before them. For, they that Love, and ſerve them Zealouſly at home, will venture their Lives for them Zealouſly abroad, if there be Cauſe.
46. The excellent, and ſucceſsful uſe of the Magiſtrates Government of the Churches in their Dominions, will quite ſhame all the uſurping claims of the Pope, and General Councels, and their mungrel Eccleſiaſtick Courts, and all the train of Artifices and Offices, by which their Government of the World is managed: And the World, and eſpecially Princes will plainly ſee how much they were abuſed by their Uſurpations; and that there is no need of Pope or Cardinal, nor any of thoſe Officers or Acts at all: But that theſe are the meer Contrivances of Carnal Policy, to keep up an Earthly Kingdom under the name of the Catholick Church. And alſo the Purity and Unity of the Reformed Churches, where the vulgar have more Religion and Union, than their Monaſteries, will dazzle the Eyes of the Popiſh Princes, States, and People; And when they ſee better, and eſpecially the happineſs of the Princes, they will forſake the Uſurper that had Captivated them by fraud, and will aſſume their freedom and felicity; And ſo the Roman Church-Kingdom will fall.
47. The deluded Mahometans ſeeing the Unity, and Glory of Chriſtendom, as they were before kept from Chriſt by the Wicked Lives, and the Diviſions of Chriſtians (thinking that we are far worſe than they) ſo now they will be brought to admire and honour the Chriſtian Name, and fear the Power of the Chriſtian Princes. And one part of them will turn Chriſtians; and the reſt, even the Turkiſh Power, the Chriſtians force by the Power of God, will eaſily break. And ſo the Eaſtern Churches will be delivered, and reformed; and the Mahometans come into the Faith of Chriſt.
48. The poor ſcattered Jews alſo, when they ſee the Glory and Concord of Chriſtians, will be convinced that Chriſt is indeed the true Meſſias: And being Converted perhaps, ſhall by the Chriſtian Powers, be ſome of them Re-eſtabliſhed in their own Land: But not to their antient peculiarity, or policy and Law.
49. And then the Chriſtian Zeal, will work to the Converſion of the poor Idolatrous, Heathen World; And part of them will yield to Reaſon and Faith, and the reſt by juſt victories be ſubdued. And ſo the Kingdoms of the World, will become the Kingdoms of the Lord, and his Chriſt; And the Goſpel ſhall be Preached in all the World.
50. And when the Kingdom of Grace is perfected, and hath had its time, the Kingdom of Glory ſhall appear, upon the Glorious appearing of Chriſt our King; and the Dead ſhall Ariſe; and they that have overcome, ſhall Reign with Chriſt, and ſit with him upon the Throne, even as he overcame, and is ſet down with the Father on his Throne. Amen. Even ſo come Lord Jeſus.
John 17. 20, 21, 22, 23, 24.
Neither Pray I for theſe alone, but for them alſo, which ſhall believe on me through their word: that they all may be one, as thou Father, art in me, and I in thee; that they alſo may be one in us, that the World may believe that thou haſt ſent me: And the Glory which thou gaveſt me, I have given them, that they may be One, even as we are One. I in them, and Thou in Me; that they may be made perfect in One, and that the World may know that thou haſt ſent Me, and haſt Loved them, as thou haſt Loved Me; Father, I will that they alſo whom thou haſt given Me, be with Me where I am, that they may behold My Glory, which thou haſt given Me.
Object.
But if this World ſhould ever become ſo happy, it would be more amiable, and ſo be a greater ſnare to our Affections, and make us willing to ſtay from Heaven.
Anſwer.
No Amiableneſs or Pleaſantneſs, ſtealeth the Heart from God, or keepeth it from Heaven, but that which hideth the Glory and Goodneſs of God and Heaven, from our Minds, or corrupteth, and diverteth the will and affections by ſome inconſiſtency or contrarity: But the ſpiritual excellency of the Reformed Concordant Church on Earth, will ſo much more clearly Repreſent Heaven to our conceptions, and give our Hearts ſo pleaſant a foretaſt of it, that above all things it will Excite our deſires of that fuller Glory, and call us moſt Powerfully to a Heavenly Mind and Life: As the firſt-fruits, and earnest do make us deſire the Harveſt, and the full Poſſeſſion. And as now thoſe that Live in the moſt Heavenly Society, and under the moſt Excellent helps and means, have uſually more Heavenly Minds and Lives, than they that in more tempting and diſtracting Company, never enjoy ſuch Heavenly beams.