The Nonconformists Plea for Peace Part 2, Chapter 8

The Nonconformists Plea for Peace Part 2 · Chapter 8

p. 149CHAP. VIII.

Of the true and only termes of Church Concord in General; and of the Cauſes of Schiſme: and of Toleration.

1. EVery mans own welfare and peace is his own intereſt.

2. Therefore every man is for his own peace.

3. The Common peace of the State and of the univerſal Church, is the intereſt of all that intend not as Rebels and Hereticks to ſet up themſelves againſt them both, or either of them.

4. Peace therefore hath the good word of almoſt all, becauſe few dare own their Rebellious or Heretical inclinations.

5. Unity and peace are betrayed as Chriſt, with the Judas kiſs of Covetous hirelings: And none do more to kill it, than ſome that have moſt cried it up.

6. As every Hypocrite will be very Religious, but only by ſubjecting the true Common Religion to his own intereſt and luſts; ſo every enemy of Peace would have nothing elſe but Peace; But it is only by making his Own Peace the rule of the Common Peace, and bringing all men to Center in his intereſts, and to take their Peace upon his terms, from him.

7. The greateſt pretenders to unity and Peace in the world, have been the Roman Clergy; and next them thoſe of Conſtantinople: And none in the world have been p. 150greater Church dividers, by making impoſſible Terms of unity and peace.

8. The chiefeſt impediments to unity and Peace in the world are, 1. A wicked ſelfiſh heart, and 2. Impoſſible Terms; and under both the Church ſtill bleedeth.

9. As the Terms of Gods firſt ſentence did put an everlaſting enmity between the Womans and the Serpents ſeed, ſo it was ſhewed in the two firſt Brothers that ever were born into the world; who had the ſame Parents and education, and were of the ſame Religion, and yet the elder ſlew the younger for offering to God a more faithful and acceptable Sacrifice, and for a better manner of ſerving God in the ſame religion: Even becauſe his own works were bad, and his brothers good. Gen. 4. 4, 8. Heb. 11. 4. 1 Joh. 3. 12. Jud. 11.

10. And it is not inconſiderable that Chriſt himſelf calleth the Devil the father of malignant enemies of the truth and of liars, and ſaith, they do their fathers work, Joh. 8. 44. And that, 1 Joh. 3. 8, 10. it is ſaid that he that commits ſin is of the Devil; And that there the difference between the faithful and the wicked, is called, The difference between the Children of God and of the Devil: And that the Devil is ſaid to lead Captive the adverſaries of the truth, 2 Tim. 2. 26. and to ſteal the word out of mens hearts, Luk. 8. 12. And that envious wiſdom is called Deviliſh, Jam. 3. 15. And that the Devil is ſaid to enter into Judas, Joh. 13. 2. Yea Chriſt ſaith, that he was a Devil, Joh. 6. 70. And finally the wicked muſt go into the everlaſting fire which is prepared for the Devil and his Angels, Mat. 25. 41. All which ſheweth that it is no wonder if ſuch are partly meant by the Serpents ſeed.

p. 15111. And the Holy Ghoſt telleth us alſo from the inſtance of Iſhmael and Iſaak, that as he that was born of the fleſh, did perſecute him that was born after the ſpirit, even ſo it is now, Gal. 4. 29.

12. And the univerſal hiſtory and experience of all the world, from Cain till now, doth ſo fully confirm this truth, as tends much to confirm our belief of the prediction.

13. This enmity proceedeth from the Carnal vicious inclination and intereſt of wicked men, and the unchangeable enmity of the word and way of God to ſuch inclinations and intereſt, and the devoted reſolution of all true Chriſtians, to ſtick to Chriſt and take his part, and to fight againſt the fleſh, the world and the Devil to the death.

14. The Godly muſt not, dare not, will not forſake their maſter and rule, and come over for peace to the way of the ungodly; becauſe it will be too dear a peace, that is bought with the loſs of God and heaven.

15. The wicked may change and come over to the Godly (and muſt, or be undone for ever) The enmity therefore is long of them.

16. It is not meer Learning, or civility, or a paſtoral office, or knowledge and utterance for the Miniſterial work, which will remove this enmity, from a Cainites heart; but it muſt be done by the true ſanctification of the ſpirit, Joh: 3. 5, 6. Rom. 8, 6, 7, 8, 9.

17. Abundance of particular occaſions and differences may lye in ſight, but underground this is the radical difference, which cauſeth moſt of the calamities of the Churches.

18. Eſpecially if Cainites get into the Paſtoral Chair, they have great advantage to fight againſt Chriſt in his own name, and ſcatter his flocks, and make Merchandize p. 152of ſouls as by his own authority, and lay the blame of all on others; Till Chriſt ſhall come and gather his ſcattered ones and plead his own cauſe (which Rome is like to ſee with ſorrow.)

19. Yet even among the beſt the Principles and cauſes of diviſions are proportionable to the remnant of their ſins, and the family of Chriſt hath ever been troubled with the peeviſh quarrellings of his children.

20. The beſt way then for univerſal peace, is to make all men Holy, and the beſt more holy: And then they will have all, one Center, one end, one Rule, one intereſt, one Nature, and one ſpirit and fervent Love to one another, as to themſelves; with all the peaceable graces, humility, lowlineſs, meekneſs, patience, &c. But this is a way rather to be deſired and hoped for in heaven, than hoped for among ſuch a world of ſinners here.

21. The next way therefore, that muſt do our work, if ever it be done, is while we are endeavouring to make men better, to find out and uſe the fitteſt terms of their peace and concord as they are. It is JUST TERMS that muſt heal the Church on earth; and which all the ſons of peace muſt ſeek after.

22. Theſe terms muſt be ſuch as oppoſe not Holineſs, but ſubſerve it and promote it. The wiſedom from above is firſt pure, then peaceable, &c. Jam. 3. 11. And peace and holineſs muſt not be ſeparated, Heb. 12. 14. Though if poſſible, as much as in us lieth, we muſt live peaceably with all men, Rom. 12. 18.

23. Theſe terms muſt be ſuch as take in all that Chriſt taketh in, and would have us take in: that is, All that are fit for Church Communion.

24. They ſhould be ſuch terms as all true Chriſtians fit for ſuch Church Communion if impoſed would have p. 153united in, in all ages and places of the Church ſince the days of Chriſt till now. For thoſe terms that would have divided the Church, are not the fit means to unite it.

25. And they ſhould be ſuch terms as the Church hath been at leaſt in ſome age, if not in all, united actually in. For why ſhould we think that the Church ſhould now unite upon ſuch terms, as it never united in before?

26. Chriſt himſelf who is the Center of the Churches Union, and the great Lawgiver, and Maſter of our faith, hath certainly in his Laws, preſcribed to his Church, the neceſſary and beſt terms of Vniverſal concord in particulars; and of the Concord of particular Churches, at leaſt in general Laws. If he have left out the neceſſary terms of Union, what are his Laws for? how is he our Head? How ſhall his Church be one, and what ſhall cement and unite the members? ſure this is none of the things indifferent.

27. The terms that Chriſt hath appointed for Church Union is the Baptiſmal Covenant, Matth. 28. 19, 20. [Whoever believeth in the Father, Son and Holy Ghoſt, as his reconciled God and father, his ſaviour and ſanctifier, and giveth up himſelf faithfully to him in Covenant accordingly, ſhall be ſaved and taken into heaven, if he ſo continues:] And whoſoever doth this Sacramentally, by the open Vow and profeſſion of baptiſm, was by Chriſts appointment to be taken into the Church. Therefore he then wanted nothing neceſſary to admittance and Church Communion.

28. Since the proud Diotrephes's on one ſide, as Lords of Gods heritage (1 Pet. 5. 3.) have violated this fundamental ſacred rule; and ſelf-conceited ſtrictneſs and ſuperſtitious rigor hath violated it on the other hand (by calling for other kind of Titles, and diſcoveries of mens p. 154ſincerity, and by impoſing new Laws (as various as mens ſtrictneſſes and opinions) on the Church, the Chriſtian world hath had little concord, or quiet peace.

29. Becauſe men muſt do what they do underſtandingly, in matters of ſuch moment, the Churches in the Apoſtles times and by their conſent, did explain theſe three Articles of the Baptiſmal Covenant to the baptized, and required an underſtanding profeſſion of their Belief and Conſent to it, as thus expained: which explication is now called the Apoſtles Creed; Becauſe though the Churches might not tye themſelves to every one of the ſame words as now they ſtand (as the Formula's in Irenaeus, Tertullian and others ſhew, and thoſe collected by Vſher and Voſſius) yet as it cannot be imagined that they took the three words of the Covenant without any explication, ſo neither can it ſeem credible that they allowed any ſuch variation of terms, as might hazard a variation or corruption of the ſence: Beſides what Church Hiſtory telleth us of the antiquity of the Creed.

30. As the Apoſtles in their times uſed no ſtricter or larger teſts or terms of Church admittance, ſo neither did the Churches after them for a long time: But the Catechiſts expounded the Creed to the Catechumens, and uſed it as a ſufficient teſt. Nay Syneſius was made a Biſhop before he well believed the article of the Reſurrection.

31. Chriſt who made the Covenant of Baptiſm the teſt and ſtanding terms of entrance, did yet ſet up Paſtors over his Churches, to be the Guides of the flock, and preſervers of its unity: not to make new and ſtricter terms and Laws; but to preſerve concord on the terms that he had founded it; and to ſee that men lived in Unity and piety according to the terms of the Covenant which they had entered. This therefore is the Paſtors work.

p. 15532. Though the Keys be put into the Paſtors hands yet ſo is not the Legiſlation to make new terms of Chriſtian Unity; but to make ſuch particular determinations of the circumſtances of order and decency as are agree able to Chriſts general Laws; And when they have as Miniſters not Lords, received men on Chriſts own terms, they are not to excommunicate and turn them out again, for want of more, but for violating theſe; nor arbitrarily to rule the Churches, but to teach them all things that Chriſt commanded, Matth. 28. 20. And to caſt out only the impenitent violators of his Covenant.

33. If therefore the Paſtors ſhall contrary to the decree of the Holy Ghoſt by the Apoſtles, Act. 15. impoſe unneceſſary things on the Church, not only under the obligation of duty, but as a neceſſary condition of Church communion; they will tyrannize over Gods heritage, and uſurp a power never given them, and contradict one end of Chriſts own Sacraments, and the ancient Creed.

34. The long and ſad, experience of all the Chriſtian Churches, which have been divided by neceſſary humane impoſitions, and the voice of all wiſe peace-makers in all times (who have ſtill called for [Vnity in things neceſſary, Liberty in things unneceſſary, and Charity in both] do leave thoſe that yet will not be perſwaded to theſe terms, as unexcuſeable perſons, as almoſt any in all the world; worſe than Phyſicians that would uſe all thoſe things as the only remedies, which have killed all that ever uſed them for 1500 years.

35. A Paſtor ſhould love his own flock as well as the people of a forreign land: Therefore they that confeſs that for the communion of all the Churches, there are no terms like theſe which we now mention, ſhould not be more cruel to their own at home, nor turn them out of their p. 156fathers houſe for every ceremonial difference, nor make them any work which ſhould prove their ſnare.

36. Yet we know that every Paſtor is to guide his own Church in needful circumſtances, as the time and place of worſhip, the method, the verſions, the tunes, the utenſils and other things formentioned: And no Chriſtian ſhould be peeviſhly froward, and diſobedient againſt ſuch determinations. But as none that are needleſs ſhould be impoſed (for the determination one way or other muſt be neceſſary, though this or that way be not comparatively neceſſary), ſo they are not to be made more neceſſary by mens wills than they are in their uſe; At leaſt not made the matter of excommunication. But if the Paſtor neceſſarily appoint one time, one place, one tune, one tranſlation, &c. and any of the people therefore fly away and cauſleſly a void the Church, it is they then that caſt out themſelves by departing: But if he needleſly ſay, You ſhall ſay this, or ſubſcribe, or conform to many needleſs burdens, or elſe have no communion here, the act of excluſion then is his.

37. True Love would end our greateſt difference: Let men Love their neighbours without diſſembling as themſelves, and do but as they would be done by, and we will not fear them.

38. Yea if many of the children of the Church were injudiciouſly ſcrupulous, when fear of ſin and hell was the cauſe, a tender Paſtor would abate them a Ceremony in ſuch a caſe, when his abating it hath no ſuch danger.

39. Unmerciful Paſtors cauſe the people to queſtion whether they be ſent of God, becauſe they are made the fathers of the flock to rule them only by Light and Love; and have no power of the ſword: And their rod it ſelf and excommunication, is only by application of Chriſts law. And what they cannot do by Reaſon, Scripture p. 157and Love, they cannot do at all as Paſtors: Hurt they may do otherwiſe, but no good. And the people judge of Paſtors as Solomon of the true mother of the child; that the merciful and Loving is the true Paſtor, and the hurtful is the uſurper.

40. And the main Controverſie that troubleth the Chriſtian Churches is but, when the nurſes offer ſuch morſels to the children which they cannot ſwallow, whether the bits ſhall be cut leſs (which will hurt no body) or the childrens throats ſhall be cut wider.

41. We are ſo far from thinking that Paſtors ſhould not guide the people by Love and by their own conſent, and from thinking with Doctor Heylin, (ſpeaking of Arch-Biſhop Abbot in the Life of Arch-Biſhop Laud) that it's doubtful whether the Church have a greater plague than a popular Prelate], that on the contrary we think that all Paſtoral power and Government is only inſtructive, Perſwaſive and Directive, or ſuch precept as worketh only upon the Conſcientious and Conſenters, and can work on no man any further than he conſenteth, or as it operateth on his judgement, will or affection. For they have no inſtrument but Gods word to govern by. Yet are they (as a father) Perſwaders Authorized and in Office, and not only ſuch as perſwade men meerly out of Charity and occaſionally as private men.

42. The Univerſal Church hath long had Vnity upon the terms of Baptiſm and the Creed and Scriptures, without any other ſubſcriptions, Oaths or other Profeſſions made neceſſary to communion. But it never had Union upon ſuch additional terms, of new profeſſions, ſubſcriptions and Oaths, as moſt Churches now impoſe and require. When they departed from the ancient ſimplicity, and the primitive terms, they departed from Unity and concord, and ſo continue divided to this day.

p. 15843. As for the indifferent modes and circumſtances of worſhip, ſome moſt of the Churches voluntarily agreed in; ſome they differed in; ſome the particular Biſhops made to be the Order of their own particuar Churches, (which were for 200 or 300 years no more populous than our Pariſhes), and this not againſt the peoples will; But none of them were impoſed by any Biſhops upon other Churches, nor made neceſſary to Communion againſt the wills and conſciences of the Presbyters and people, nor Miniſters ſilenced nor people excommunicated for refuſing them; But they were uſed as things Indifferent with mutual charity, till the decay of Charity and the entrance of Pride and Church Tyranny turned things indifferent into thoſe engines of diviſions, which have wracked, and diſmembred and torn in pieces the Churches through the world unto this day.

44. A diverſity of ſuch circumſtances and indifferent modes in divers Churches or Pariſhes, and ſometimes in the ſame Church, is no ſuch dreadful miſchief as ſome frightful Paſtors would make themſelves or others believe: much leſs to be compared with the conſequents of unneceſſary impoſitions. What harm is it if one Pariſh or Paſtor uſe one Liturgick form or ceremony, and another uſe another, (ſo that neither of them be evil) any more than that now one Miniſter in the Pulpit uſeth one prayer, one Sermon, one method, and another uſeth another: Our Cathedrals and our Pariſh Churches have great difference of ſuch modes, without any ſuch miſchiefs: And now one Pariſh Miniſter prayeth in the Pulpit, and another only biddeth Prayer (and pleadeth for it as the principal way): And one that prayeth in the Pulpit uſeth his own words, and another doth it in the words of the Liturgy: One uſeth a form (the ſame ordinarily) and another varieth according to the matter of his Sermon p. 159and the occaſion: One Miniſter preacheth Arminianiſm, (in the points of free-will, effectual grace predeſtination, Redemption, and perſeverance); And another preacheth zealouſly againſt it, as a dangerous ſort of error: One is for the morality of the fourth commandement, and another againſt it. One thinketh that the Lords day is of Eccleſiaſtical inſtitution (and perhaps mutable) and another that it is of Divine inſtitution. Biſhop Tailor writeth againſt Original ſin, and Biſhop Warner, for it. Doctor Gunning writeth for the Religious obſervation of Lent, and Doctor More for the Civil only. One ſitteth at the ſinging of a Pſalm, and another ſtandeth and another kneeleth (and ſo at Sermon): One boweth only at the name of Jeſus; another boweth alſo at the name [Chriſt] and [God] &c. One ſtandeth up at the Reading of the Pſalms, and not at the ſinging of the ſame Pſalms; another ſitteth at both, and a third ſtandeth up at both: One thinketh Epiſcopacy to be of Divine inſtitution; and another thinketh that it is but of humane, and God hath inſtituted no form of Church Government (as Doctor Stillingfleet, Biſhop Reignolds and others think). The Canons of 1640. which ſet up Altars and Rails, and bowing towards the Altar, leave it indifferent, adviſing diſſenters not to deſpiſe or cenſure one another: One receiveth the Lord ſupper (the elements) kneeling, and then ſtandeth or ſitteth to eat or drink it (ſuppoſing that the obligation to receive it kneeling, extendeth not to the eating or drinking of it kneeling): Another doth both receive and eat and drink it kneeling. One uſeth the names of Altar, Sacrifice, Prieſt, &c. and another is afraid leſt they will introduce the Maſs. One that Declareth his aſſent and conſent to all things contained in and preſcribed by three books, doth tell us, that he meaneth only that it is lawful to uſe ſo much of them as concerneth p. 160himſelf to uſe, and indeed no further to aſſent or conſent to the things or words: Another meaneth plainly as he ſpeaketh. One that taketh the Oxford Oath or that ſubſcribeth not to reſiſt any Commiſſioned by the King, &c. meaneth it only of a Lawful Commiſſion, and ſaith, No other is a Commiſſion: Another meaneth it of any Commiſſion. One that ſweareth or ſubſcribeth never to endeavour any alteration of Church Government meaneth, by Alteration properly qualitative Alteration; Another meaneth only a change of Epiſcopacy in genere into another kind: One by Government meaneth the external Government of the Church as it is in the King, according to the Oath of ſupremacy (which none of us ſcruple) Another meaneth the ſpiritual Internal Government by the Keys, that is, the Authoritative management of Gods words. One by [endeavour] meaneth only [unlawful endeavour] Another meaneth as univerſally as he ſpeaketh Any kind of endeavour, in his place and calling, or out of it. And as to practice we come not into two Churches of ten, where juſt all the ſame prayers and parts of the Liturgy are daily read; but one readeth more, and another leſs; one this part and another that: Nay I have my ſelf communicated in a conformable Pariſh Church in London, where one half kneel at the receiving of the Sacrament, and the other ſit; And all this without any violation of Love or concord; without any grudging or miſchievous effects: ſo that experience ſhameth the dreaming fears of impoſing men.

And in Doctrines Doctor Heylin tells you in the end of his Preface to the Life of A. B. Laud, what liberty of judgement the Church hath left, for how good reaſons.

45. One of the greateſt dividers and troubles of the Church through the world is the Lordly, proud, impatient p. 161ſpirit of the Paſtors; who when they ſhould be as Nurſes to the children of God, and ſhould bear with their cryings and frowardneſs and foulneſs while they are breeding them up to a more mature and ſolid and peaceable temper, do treat with infants as with equals, and ſnuffe at all the quarrels and complaints which they undergo, and look that before and without their education, they all be as wiſe and ſtaied as themſelves, and are ready to bring their actionat Law againſt every child that cryeth or complaineth, and to turn them out of the family of God: And are ſo quite contrary to that tender and gracious ſpirit and example of Chriſt, that when they themſelves ſhould be as little children, and the ſervants of all, they are ſo proud and Lordly, that they cannot bear any contradiction, diſſent or diſobedience to their Laws and dictates; But ſet up a cry, as if the Church were all on a fire, and the enemy were at the gates, and all were undone, as ſoon as their imperious and impoſing wills are neglected in a ceremony or an indifferent thing. God give his children tender Nurſes.

46. I my ſelf have found by experience, that Chriſtians may be kept in Unity and peace, without any hereſies, factions or diviſions, by means of Scripture, Reaſon and Love, by their own conſent, without compulſion.

47. many of us have found, that in caſe of the peeviſh ſelf-conceitedneſs of any of our people, that fall into heretical diſpoſitions, noiſe and violence are the bellows of their zeal, and the chief increaſers of their folly and fury: And neglect extinguiſheth it: ſo be it that they be but ſolidly confuted to the more judicious, and the reſt kept in Unity and peace; The very neighbourhood of the Orthodox that are unanimous and concordant, doth quickly drain the heretical conventicles, and make the erroneous aſhamed of themſelves, and a weary of their impetuouſneſs.

p. 16248. They that can bear with ſuch in their conſtant congregations and Communion, who underſtand not the eſſentials of Chriſtianity, or whoſe underſtanding they are utterly unacquainted with; and alſo with drunkards, tiplers, ſwearers, curſers, railers, prayerleſs families, fornicators, gluttons, ſenſual riotous perſons, &c. and yet will rather caſt Kingdoms into confuſion than they will bear with an honeſt godly Chriſtian, that differeth from their way of worſhip in no greater matter than a Ceremony, have ſomething more amiſs within than a Ceremony.

49. We ſuppoſe that errors and faults of ſubjects muſt be diſtinguiſhed of by Magiſtrates and Paſtors; ſome are Tolerable, and thoſe muſt be Tolerated: ſome are intolerable, and muſt not be tolerated: we are not therefore for an univerſal unlimited toleration. And we think that thoſe, who cry out [One and All, why not one as well as another] have much themſelves of deſign or neceſſity to be tolerated, or elſe very little of underſtanding: And they may as well ſay, [If an idle talker may be endured in the Commonwealth, why not a Traytor? If there be no Law againſt Lying, why ſhould there be any againſt murder or Rebellion? If a foot muſt be cut off for a Gangren, why not for a Corn?] Wo to the world when it is ruled by ſuch wits.

50. Nay we ſuppoſe that no fault even in publick matters of Religion is therefore to be left incorrigible, becauſe the Magiſtrate wanteth power to meddle with it (though Heart-ſins and unproved ſins are out of his cogniſance): we doubt not but the Magiſtrate may puniſh evil doers where God or nature make no exception, or diſable him not, Rom. 13. 4, 5, 6. He muſt take more care of Gods intereſt than his own; and of our ſouls than of our bodies, and of Religion than of Commerce: But the p. 163queſtion is only what he can do effectually and what not: and what means prudence requireth him to uſe.

51. We would not have the Magiſtrate forbear to cure the ſmalleſt fault or error, of what kind ſoever which he can really cure: But what he cannot cure muſt be tolerated: He cannot make his Subjects perfect. And we would not have him kill under pretence of curing, nor ſet the houſe on fire to kill the rats and mice, nor cure a lowſie headed child by cutting off his head, nor cure his crying by cutting his throat; Nor to divide and deſtroy the Church by ordering it, nor for a needleſs ſubſcription or a ceremony, to forbid the preaching of the Goſpel of Chriſt, when it is neceſſary to the ſaving of ſouls.

52. He that knoweth not himſelf to be a man and a ſinner, is not ſit to be a Paſtor: And he that doth, and is penitently conſcious, what abundance of greater ſins he hath than the Conſcientious forbearance of a Ceremony or needleſs Oath or ſubſcription, will be very tender in his uſage of others.

53. A fear of ſinning is neceſſary in all that will be obedient to God, and will be ſaved: It is that fear of God, which is the beginning of wiſdom: It is therefore to be loved and cheriſhed, even when ſcrupulouſneſs miſtaketh the matter; And not to be reproached, diſcouraged, or perſecuted out of the world.

54. By a tender Conſcience we mean the ſame that God in his promiſe doth by a heart of fleſh in oppoſition to a ſtony heart: We ſuppoſe Holineſs to conſiſt in the ſanctity of the three natural faculties, Active power, underſtanding and will; and …o conſiſt in Life, Light and Love; As a ſtate of unholineſs conſiſteth, in Deadneſs, Darkneſs and Diſaffection. It is therefore a Conſcience that hath Spiritual life and feeling that we mean, and that perceiveth more the evil of the leaſt ſin, than a fornicator or p. 164a drunkard, or a proud oppreſſor doth perceive the greateſt. Therefore as for them that take a tender Conſcience to be but a tender (that is, a ſoft or fooliſh) head, we envy them not the honour of a ſ…ared Conſcience, or a hardned heart, that is p…ſt feeling, Eph. 4. 19.

55. The impoſing of unneceſſary ſubſcriptions, profeſſions or Oaths, is the way to fill the Church with men that are not troubled with tender Conſciences, and that have no fear of God or ſin: For if there be a thouſand Atheiſts, Infidels or impious debauched perſons, that either believe not, or regard not the life to come, and make no Conſcience of any ſin at all, what ſhould hinder all or any of theſe, from ſaying, ſubſcribing or ſwearing any thing, that their profit or honour or eaſe or ſafety doth require? And ſeeing undoubtedly it is ſo, Quaere, whether he that believeth that ever he ſhall be judged by the great Paſtor of the flock, ſhould not be as much at leaſt afraid, of letting in ſuch Presbyters as theſe into the Churches of his Dioceſs, as of enduring holy faithful men, that fear a lie or Oath or ſuperſtition.

56. All are for Toleration (uſually) that need it: And ſo would they be that now deny it.

57. He that knoweth the frailties of all mankind and the weakneſs of moſt Chriſtians yea and Miniſters, doth know that all mankind, all Chriſtians, and all Prelates and Paſtors have great need of ſome (yea of much) toleration, not to cheriſh their ſin, but to endure the ſmell and trouble of their Ulcers, till they can be cured. And as Seneca thinketh that he ſpeaketh againſt mankind, that reproacheth a man with faults that are common to mankind; ſo we do more ſoundly judge, that he that maketh a Canon to ſilence or excommuniate or caſt out men, for a fault common to all preachers, Chriſtians and men, doth make a Canon to ſilence or caſt out all Preachers, Paſtors or men.

p. 16558. If we deſerve to be caſt out of Church and Kingdom, in this caſe of nonconformity to the preſent Impoſitions, it is becauſe we are either weak or Ignorant or wicked (for nature hath no other fault.) And on condition that the Dioceſans will effectually provide, that none more weak, more ignorant, or more wicked ſhall be tolerated in Church and Kingdom when we are gone, and no detriment befall his Majeſties dominions by the diminution of his Subjects, we here profeſs to the world, our joyful conſent to be ſilenced and baniſhed. And I am ſo far from ſpeaking this in overvaluing of my ſelf, that I profeſs that it is my brethren that I now intend: (Though he is a fool that taketh himſelf to be no wiſer than a ſtark fool; And it's like they that deride our ſelf-abaſing conſeſſions, will not expect that we ſhould belie ourſelves, or equal the up right with the hypocrite). And I tell poſterity, if this age will not hear, that though I am accounted one of the greateſt bewailers and reprovers of the ſins of the Nonconformiſts, Miniſters and people, and no flatterer of either of them, that I do verily believe [that under all the Heavens of God, there is no one party, of Miniſters and people, more able, holy, wiſe and faithful, than thoſe that are now ſilenced and reproached as Puritans in his Majeſties Dominions; And that they are the glory of the Churches, and of the King and his Kingdoms; and ſuch as no other Prince in all the world is equally bleſt with.] Let malice and ignorance and intereſt ſay its worſt, I have nothing that I know of to make me partial to them, but have born as many contradictions from them as moſt men living; yet this is my unfeigned teſtimony upon my long acquaintance with them, which I leave to poſterity as a dying man.

59. Yea moreover, If the Dioceſans will but (not talk, but really) fill up the vacancies in the Kings Dominions with perſons who for Quality, diligence and numbers, may ſufficiently p. 166ſupply the peoples wants, ſo that in the eye of any knowing experienced perſon, that careth for ſouls, and believeth the Goſpel, our Miniſtry ſhall not be palpabl… and notoriouſly needful, to the inſtructing, edifying and ſaving of many thouſand (or hundred thouſand) ſouls, we do ſolemnly as before God and man profeſs, that we will not only ceaſe our Miniſtration, but quietly live in private communion with the Churches, and take it for the joyfulleſt day, that ever did ſhine upon us ſince we were born. But alas, what frivolous talk is this!

60. Though we ought not to be void of compaſſion to thoſe faithful and pious Miniſters, and private Chriſtians, who have ſuffered long impriſonments; nor of their caſe who want their daily bread, for themſelves and families, who might have lived as plentifully as their neighbours, if they had not been conſecrated to the ſacred Miniſtry, but betaken themſelves to a ſecular life; yet ſo ſmall a matter is the hunger, or impriſonment of Miniſters, in compariſon of the miſeries of the ſouls of men, that for my part I would never mention it, nor meddle in an apology or ſuch diſpleaſing writings for them, if their own greateſt corporal ſufferings were the worſt; and the puniſhing the ſouls of the ignorant and ungodly, called not louder for pity and relief.

61. And thoſe of us that (through Gods mercy) want not neceſſaries, find ſmall temptation from the world and fleſh, to deſire ever to exerciſe our Miniſtry more. For my own part, if I had not other ways had more than ever I received any way for my miniſterial work & office, I muſt have lived in it (to others, though not to my ſelf) at far lower rates than I did: And we are few of us ſuch dullards I think, but by Law, Phyſick, trading or other ſecular means, we might live in more plenty and leſs obloquy than we do. When I gave men Medicines for their bodies, p. 167they thankt me for it, and none roſe up againſt me for it with diſpleaſure, as many have done for miniſterial ſidelity: we have fleſh and blood as well as others, and know what belongeth to our eaſe and fleſhly intereſt: How glad would our fleſhly part be to be eaſed of this unthankful work, which brings the revilings and threats of men (and more) about our ears? He that hath ſuch liſt to talk, that he is contented to ſuffer all this, that he may but hear himſelf ſpeak, or be heard and applauded by ſuch as do applaud us, verily he hath a poor reward, and I account him worthy of all his ſufferings.

62. They that by thruſting out the Orthodox and ſober Miniſters and private Chriſtians equally with the heretical and intolerable, will tell them when they deſire to be reſtored, that it's they that would bring in an Vniverſal Toleration of all the intolerable, do play ſo naked a game, that it's eaſily underſtood, though it muſt be ſilently and patiently endured: And if the Dioceſans cannot tolerate our Preaching, we will quietly tolerate their Per—

63. We thought that Biſhop Taylor went too far in his Book for Liberty of Propheſying, but tempor a mutantur, and Conformiſts can change: we think it fit that the Magiſtrate go further in Reſtraining than in Conſtraining: And that he ſhould hinder hereticks and blaſphemers from reproaching the truth, and ſeducing ſouls; Yea hinder any ſin in the world; as far as he can do it without greater hurt than the good will compenſate. And as the Church muſt not ſuffer the doctrine of the Nicolaitans which Chriſt hateth, nor the woman Jeſabel to teach and ſeduce the people to filthineſs, Idolatry, &c. and as Paſtors muſt ſtop ſuch mouths with ſacred argument, and ſhame them by the convincing light of truth; ſo Magiſtrates in their places muſt hinder them ſo far, as that by pulling up the Tares, they be ſure that they pull not up the wheat alſo.

p. 16864. Leaving the Civil peace to the care of Magiſtrates, we muſt ſay of Church Vnity and peace, that it will hardly long be kept up by bad Paſtors; (till they can make the people bad enough to be willing of them, Iſa 5. laſt) And then it is a conſpiracy againſt Chriſt, and not true peace.

65. For Good people will never be well contented with bad Miniſters, nor bad Miniſters ever well like or comply with the deſires and ways of pious people.

66. Great Temptations cauſe bad intereſts, and bad intereſts make bad Miniſters worſe.

67. Great Preferments, power, wealth and fulneſs are Great Temptations.

68. They that Love theſe beſt, are the worſt men, and unfitteſt for the Miniſtry, as having leaſt the Love of God and holineſs and heaven and ſouls. 1 John 2. 15, 16. Phil. 3. 18.

69. They that Love theſe beſt, are likelieſt to get them becauſe they will uſe all their wit and induſtry to get them: And he that ſeeketh is likeſt to find.

70. Therefore whileſt the Miniſtry is in a ſtate of great worldly wealth and honour and power and fulneſs, and ſo of Temptation, the worſt men are likeſt to be the Paſtors of the Church, except where Princes of rare piety do prevent it.

71. Such Carnal minds are enmity to God, and neither are nor can be ſubject to his Law, becauſe they ſavour not the things of the ſpirit, but of the fleſh: Rom. 8. 6, 7, 8. And how Chriſts enemies are like to guide his flock, and preſerve the parity or Vnity of them, I leave to all to judge.

72. They wrong us that ſay, we would reduce the Church to the primitive perſec…tion and povertie, when we call them to the Primitive terms of Vnity (Though we ſhould be glad that our worſe corrupting proſperity were p. 169changed into their holy ſuffering and poverty, rather than go on to be the Churches ruin) we bleſs God that we live under a Chriſtian Proteſtant King, and we commend our Rulers pious zeal, for the ſaving of the Clergy from poverty and contempt; And we are of their mind that think that excellent Godly painful Paſtors or Biſhops may do much good with a great deal of wealth and power: But we doubt that they talk but by the book, or of ſome rare wonders, and never think how ſuch excellent perſons are ever like to have thoſe advantages, nor what hurt others will do with them. He that ſaid, If the Pope were a good man, what a deal of good might he do, to all the Chriſtian world; did never live to ſee that good done.

73. The Apoſtles and firſt Churches were as wiſe as our Dioceſans or any now, to know the fitteſt terms of Church concord, toleration and Communion.

74. If Act 15. it ſeemed good to the Holy Ghoſt, and ſuch a Council of Apoſtles, to lay nothing but a few Neceſſary things on the Churches, leſt they ſhould burden them: we ſupoſe that determination of the Holy Ghoſt and the Apoſtles is obligatory to all Rulers and Churches upon earth, even to this day: And all that think not themſelves wiſer, ſhould confeſs that at leaſt it is ſafe to follow it.

75. The Apoſtle having ſo clearly and fully decided the caſe before us, in Rom. 14. & 15. againſt either cenſuring or deſpiſing one another for things indifferent, we cannot wonder that they, who will neither underſtand nor ſtand to this deciſion, will neither underſtand nor be ſatisfied with our moſt cogent arguments.

76. They that ſay that the Apoſtle doth not ſpeak there of things indifferent after they are impoſed by authority, ſay very true; Becauſe he there taketh away that very ſubject, and preventeth all ſuch caſes, while he determineth p. 170that ſuch things ſhould not be ſo impoſed, but ſo far left free, that none may be rejected out of Church Communion for them, nor any cenſured or deſpiſed for them.

77. They that ſay the Apoſtle doth not forbid ſuch Impoſitions there, cannot ſee day for light.

1. If he forbid cenſuring, deſpiſing and not receiving one another, and command diſſenters to receive one another, then he forbiddeth ſuch impoſition as is inconſiſtent herewith. But the antecedent is plain in the text, Ergo.—

2. If he direct this command to all the Church of Rome, even the Authorized Paſtors as well as the people, then he extendeth it to the Authorized Rulers of the Church. But the Antecedent is evident in the firſt and laſt Chapters of the Epiſtle—Ergo.—

3. If he himſelf being a Paſtor or Ruler of that Church, as fully authorized as any that ſhould ſucceed, do declare his reſolution even on moral reaſons, to uſe that Church with the deſcribed toleration himſelf, then he thereby declareth that he would have other Rulers to do the like. But the antecedent is undeniable. Ergo ſo is the conſequent.

4. If this Scripture (as others) be written for a ſtanding Rule, for future ages as well as for that in which Paul lived, then it is obligatory to future Rulers— But—Ergo—.

78. They that ſay it ſpeaketh not of rejecting from and receiving to Church Communion, neither directly nor conſequentially, do deny to underſtand or believe plain words, and are contradicted not only by their own Annotator Dr. Hammond, but by ſo many more Expoſitors as ſhould make them more modeſt in their conceits.

79. Yet we our ſelves confeſs (which many late Expoſitors note) that this doth not decide the caſe of the peoples Church Communion when Authority ſhall impoſe indifferent p. 171things, nor doth it allow any private Chriſtian to take liberty to uſe or not to uſe them, when Authority taketh away that liberty: For though the Apoſtle doth both forbid ſuch impoſitions to the Rulers, as ſhall take away the liberty there expreſſed, and doth alſo forbid all private Chriſtians, to cenſure, deſpiſe, or to deny to receive each other on any ſuch accounts; yet if the Rulers ſhall break this Law of the ſpirit of God, and ſhall make ſuch impoſition of things indifferent as are here forbidden them, 1. Subjects muſt obey them, and take them as no longer indifferent to them, but a neceſſary duty, becauſe their governours have taken away their liberty; 2. And if the Paſtors unjuſtly caſt out men on ſuch ſmall accounts, from the publick Communion of the Church, it is not in the power of the people to reſtore them, as being not intruſted with the Keys of Government.

Object. But how can any man take away the liberty that God hath given us?

Anſw. Though he cannot do it without ſin, he may do it ſo far as that you ſhall be obliged to obedience: A judge cannot againſt right adjudge any part of your poſſeſſions to another, without ſin: But if he do it, though ſinfully, you muſt not break order, nor reaſſume your own.

And it is to be noted that your Gift of Liberty is the conſequent of the Rulers duty, who is here required to uſe you with this tenderneſs: And if he performeth not that duty, there wanteth the hand that ſhould reach out this gift unto you, ſo that you had a diſtant jus ad rem, but no jus in re.

Obj. But is not a Rulers act null, which is done againſt the command of God: and conſequently without authority?

Anſw. He hath a General Authority in his Office it ſelf to Rule you; though this text forbid him this particular act: And his ſinning againſt this one command of p. 172God, doth not nullifie the authority of his office: And as a ſubject you are bound to obey him in all lawful things, belonging to his general office: So that if it be lawful for you antecedently, it is your duty conſequently to obey, though he ſin in commanding: And every miſtake of a Ruler will not diſoblige the Subject from obeying.

But remember that all this is ſpoken only of things indifferent, and not of things forbidden by God.

80. The preſent full conformity now required will never be the terms of the full deſirable unity and concord of the Chriſtian Proteſtants in his Majeſties dominion: They are Impoſſible means of ſuch an end, and therefore will make ſuch a Unity and concord to be impoſſible, Proved.

If it be both impoſſible to bring all good Chriſtians judgements to hold all this conformity to be lawful, and impoſſible to bring them all to conform to that which they judge unlawful; Then is it impoſſible to agree or unite them on theſe terms—But the antecedent is true—Ergo ſo is the conſequent.

Remember that by Impoſſible, we mean not that which God cannot do, to whoſe omnipotency all things are poſſible; But that which is Morally impoſſible, and never to be done, or expected by man.

1. That it is Morally impoſſible ſo far to alter their judgements, is evident, 1. In the numbers that muſt be changed, 2. In the natural operation of the intellect, which is not free, nor ſubject to the Laws or the will of man, nor fully or directly to the will of the perſon himſelf; but receiveth things as they are repreſented by evidence, neceſſarily & per modum naturae, further than as the will in part overruleth the Cogitations. 3. In the great variety of natural temperatures, and degrees of docibility and apprehenſiveneſs and ingenuity. 4. In the great p. 173diverſity of Parents minds and their education of their children. 5. In the different converſe of perſons, with men that have ſeveral judgements, and all of them advantage to inſtill their principles into others. 6. In the marvellous variety of circumſtances that men ſtand in, and conſequently the diverſity of light, repreſentations and appearances of things, as men and their affairs and intereſts ſtand in different poſtures. 7. In the difficulty of the controverſies which muſt be ſo generally decided: were they not difficult, ſo many, ſo wiſe, ſo learned, ſo godly and impartial men would not have diſagreed ſo long about them. 8. In the reverence which they have received and will retain, of the worth and judgements of ſuch perſons as Ameſius, Hilderſham, &c. Calvin, Beza and multitudes more that have gone before them, whoſe honour no power on earth is able to deſtroy. 9. In the paucity, and diſtance of thoſe conformable Miniſters from moſt of the people, who muſt change their judgements; And the unaptneſs of moſt of them for ſuch a work; eſpecially when they come to plead againſt ſuch as Blondel, Salmaſius, Chamier, &c. 10. In the marvellous ſuſpicion and ſcrupulouſneſs that moſt tender conſcienced Chriſtians have againſt ſeeming additions, detractions and corruptions of Gods inſtit…d worſhip: And their fear of ſinning in what they do, eſpecially deliberately. 11. From the frightfulneſs and horridneſs of the evil which they fear in conformity; which is no leſs than deliberate lying and perjury, yea the juſtifying of perjury in thouſands, and the publick renouncing their duty of endeavouring reformation, and many other grievous ſins. I am not ſaying, that all theſe or any of them are ſuch as they fear them to be (that is to be ſpoken to by it ſelf) but only that they fear them to be ſuch. And men will never be all bold among ſuch dangers as theſe p. 174ſeem. 12. From the nature of mans underſtanding, and of God Grace, and of his promiſe, which will never ſuffer all his children to agree in ſuch things as we think ſome of theſe in controverſie to be. 13. And expereince of the continuance of theſe differences ſheweth, what may be expected for the time to come. One that hath not commenced Doctor of Divinity, nor is eminent for Reaſon, may eaſily know, 1. that All the Kings Subjects in three Kingdoms and America, are not like to attain to more Learning, wiſdom or honeſty for the juſt deciſion of ſuch controverſies, than Doctor Ames, Doctor Reignolds, Doctor Humphrey, &c. or than at preſent Doctor Tuckney, Doctor Seaman, and many other ſuch men have. 2. And (unleſs they prove much wiſer and more learned than they have done of late) it is almoſt as eaſie to prognoſticate, that conformity will not be better juſtified by them that muſt change the judgements of ſo many, than it hath been already by Downame, Morton, Burges, Covel, Bridge, Bilſon, Hooker, and the moſt judicious Doctor Field: Much leſs that our Dioceſans are like to exceed them ſo exceeding far in ability and ſucceſs, as the maintaining of the preſent conformity exceedeth in difficulty the maintaining of the old. (For I do verily think that if Doctor Burges, Doctor Field, Biſhop Downame, &c. were now alive, they would all be Nonconformiſts; And their own writings put us paſt doubt, that Hooker and Bilſon would be Nonconformiſts, unleſs they would forſake their publiſhed judgement: yea and more than Nonconformiſts.)

2. And now I come to the ſecond branch of my Antecedent; As it is not morally poſſible, for to change the judgements of ſo many in this point, and to keep them in that mind from age to age; ſo it is as impoſſible to bring them all to conform againſt their judgements by any force that can be offered. I need not prove this to any that believeth p. 175that there is a God and a life to come, and believeth that any others do believe it: And thoſe that believe neither of theſe, ſhould be no Biſhops if I could help it. 1. From the Nature of faith and holineſs: Every one that unfeignedly believeth that there is a God and a life to come (with a true practical belief) will rather die than deliberately and continuedly do that which he believeth doth diſpleaſe God, and forfeit everlaſting happineſs. 2. Gods promiſe is to ſtrengthen his ſervants againſt ſuch wilful impenitent ſinning, and to keep them by his power through faith unto ſalvation: If Chriſt ſhould ſuffer all his members to be deliberately and impenitently guilty of that, which they verily think is aggravated Perjury, Miniſterial Lying, renouncing reformation, juſtifying the ſins of thouſands, &c. then ſhould the gates of hell prevail, and his Church be no Church (becauſe not holy), and conſequently Chriſt be no Head of a true Church, that is, no Chriſt. He that hath commanded, Fear not them that can kill the body, and after that have no more that they can do; but fear him, &c. Luke 12. 4. will give grace to his ſervants to obey his commands; for he hath promiſed to write his Laws in their hearts, &c. 3. And the Martyrdom undergone in ſo many ages doth aſſure us, that men will rather die, than deliberately do that which they judge to be ſo great a ſin. 4. And the ſufferings of theſe times do tell you what men will further undergo, if you follow it on to the utmoſt: Some have died in priſon already; And ſome have died of the diſeaſes there taken; And many families live in very great neceſſities, that in the days of Uſurpation had food and raiment. Lately I ſaw a credible letter craving relief for a godly Miniſter in Kent, who (when his infirmities lately contracted will permit him) doth ſpin at the wheel to get ſome bread for his family: And many others have ſuffered p. 176more. It is therefore evident that Violence will never make them forſake that which they judge of ſo great truth and neceſſity to their own and others mens Salvation.

81. He that thinketh that all other men will do that which they think is ſin againſt God, and will damn their ſouls, to eſcape any penalties of humane Laws, doth thereby tell the world, either that he thinketh himſelf more honeſt than all ſuch others, or elſe that he would do theſame himſelf, which he expecteth from them, if it were his own caſe; And ſo, that he would ſell his ſoul to ſave his fleſh. A Biſhop therefore ſhould eſpecially be againſt ſuch violence leſt he diſgrace himſelf, and tell the world what he is, and what he would do, by telling them what he thinks others will do.

82. My own acquaintance in England perſwadeth me confidently to believe, that (however very many would venture their ſouls to ſave their bodies, yet) if the Biſhops could get Laws to hang all Nonconformiſts, or burn them as the Proteſtants in Queen Marys days, there would many hundred Miniſters, and many thouſand of private Chriſtians, rather be burnt than do the things now queſtioned againſt their Conſciences.

83. He that truſteth to puniſhments to procure Church concord, muſt in reaſon look to the end of ſuch puniſhments, and not delude himſelf and his ſuperiors, by thinking that they will do what he would have them do. When leſſer puniſhments are tryed, either he will proceed to greater, or not. If not, he hath but confirmed thoſe whom he thought to change, and made the matter worſe than before: If yea; then he muſt reſolve how far to go. If he come ſhort of baniſhment or death, the perſons are ſtill left alive, uncured and more ſtiffned. If he would have our Rulers proceed to baniſhment or death, either it muſt be of ſome, or of all Nonconformiſts. If but p. 177ſome, the reſt will ſurvive to be a differing party, and will increaſe their company by the advantage of their brethrens ſufferings. Would any man have thought that when Queen Marys flames had conſumed ſo many, the remnant ſhould change Religion ſo ſoon? Or when the French Maſſacre had murdered forty thouſand (as D'avila computeth, or thirty thouſand as credible Th…anus) that the remnant (even when the Leaders were cut off) ſhould be thereby ſo increaſed, exaſperated and ſtrengthened, as to do that which was ſhortly after done, till their Head was King? Or when the Iriſh had ſo quickly murdered two hundred thouſand, that the ſurvivers ſhould ſo quickly uſe them more ſeverely than ever they had been uſed before?

But if you would have All cut o… or baniſhed, 1. It will be a greater loſs to the King and to the Conformiſts left behind, than ten more Oaths or Ceremonies will countervail. 2. It will but ſend many beyond Sea to defame you by their ſufferings. 3. All foreign nations that favour their cauſe, will the more abhorr you. 4. As Tertullian faith, dum ſolitudinem faciunt, pacem vocant; you will but make deſolation and ſolitude, though you may call it Vnity and peace: you cannot indeed do what you think to do: For thouſands that will ſtretch their Conſciences to conform, will hate you and your ways the more, and will be but ſuch as were formerly called Conformable Puritans; and will have the more advantage to ſupplant you, by ſtanding ſo much nearer to you. You know what a Conformable Epiſcopal Parliament did; and you know what an Aſſembly of Conformable Divines did, not long ago. 5. And if you could cut them all off, you cannot prevent the reſurrection of them in their poſterity. If ever blood would have extirpated diſſenters, the Waldenſes and Albigenſes had been rooted p. 178out; when Hiſtorians tell us of ſo many hundred thouſand killed, as is almoſt incredible. 6. The hiſtories of cruelties are one of the greateſt encreaſers of the party for the time to come, in other lands and Generations. 7. And laſtly, it is ſuch kind of fame that it leaveth upon the agents, that few men that care for their ſurviving names, if they know it, can be willing of. It is no honour to Pilate to have his name in the Creed; nor to Herod to have his name in the Goſpel; nor to Nero to have killed Peter and Paul, &c. No nor to thoſe great Princes who killed ſuch perſons of their own Religion as Seneca, Lucan, Cicero, Demoſthenes, Cato, &c. or that baniſhed Juvenal, and many ſuch more: Nor to the ſtate or people that killed Socrates, &c. nor to the Athenian Tyrant from whom Solon and ſuch others fled; no nor to the Roman Clergy that killed Sovonarola, and tortuced Campanella, and impriſoned Galilaeus and many the like: ſeeing, as Sir Walter Raleigh noteth (though not to his own eſcape) that Learning it ſelf (and if joyned with great piety, much more) doth leave ſo great veneration on the minds of men, that though the owners of them prove to be faulty, yet poſterity uſe to have diſhonouring thoughts of thoſe by whom they ſuffer.

It remaineth therefore that we muſt either deſpair of ever having Unity and Church concord, or elſe we muſt have it on other terms, than the maſters of Prelacy contrive and endeavour it. One of the two muſt needs be choſen.

84. To have no Church concord, will bring as many evils as they themſelves foretel when they write againſt Toleration. The more to be blamed is that man whoever he be that will cut out mens tongues, and then write for the great neceſſity of ſpeech, or that will put Colloquintida into the pottage, and then write of the danger of purging and looſneſs! If offence, and diviſion muſt needs p. 179come; yet wo to the Church becauſe of offences, and wo to the Paſtors by whom they come.

85. The greateſt plague of our continued Diviſions, will be (and is) the deſtruction of Chriſtian Love, which is the eſſential mark of Chriſts diſciples, and of abſolute neceſſity to Salvation. If it were poſſible for ſuch fiery and bloody books to be written againſt brethen as by ſome now are, or ſuch ſcornful books as Martyn Marprelate and Martyn Marprieſt wrote, without any abatement of Love in themſelves, can they believe that they will do nothing to deſtroy it in others: can all of their own ſide read words that are written to make men odious, and not hate them: Or all of the other ſide, hear themſelves reviled without the leaſt temptation to uncharitableneſs? Is it more natural to water to quench fire, than for ſuch books, and other effects of diſcord, to quench brotherly love? (Allowing the difference between a natural agent and a Voluntary). Nay the authors themſelves do plainly profeſs that they do it to draw men to hate thoſe that they write and ſpeak againſt: and will ſcarce call them Brethren themſelves, unleſs in a fit of ſpecial humility.

And if really they can poſſibly believe themſelves, that they have loſt none of their charity (if they ever had it) I ſuppoſe they ſcarce look that any one elſe ſhould believe them; whilſt, as Perſius faith,

Scintillant oculi, diciſque ſaciſque quod ipſe

Non ſani eſſe hominis, non ſanus juret Oreſtes.

86. And it is no ſmall miſchief, that the King (and his Magiſtrates) ſhould be ſo greatly wronged in his Subjects; to be put to Govern a divided people, when they might eaſily have an united people to govern. Beſides the comfort, eaſe and honour of Ruling an Vnited people, and the ſadneſs, difficulty and reflections on the contrary, p. 180Who can be ſure, or imagine that we ſhall never have a foreign enemy, or that the King will never have any uſe for the Union and concord of his Subjects, for their readier and ſurer defence of him and of themſelves? And who knoweth not how uſually divided Cities and Kingdoms have been a prey to common enemies?

87. And if Biſhops above all men, who think that Vnity is the very reaſon of their order and Office, ſhould have leſs wit for, or care of the Kingdom of Chriſt, than the Devil himſelf hath of his own, who knoweth that if it be divided it cannot ſtand, Mat. 12. what friends to Unity can ſuch men be?

88. All the arguments for Vnity and Peace which are made uſe of againſt Toleration by the Prelatiſts, and all the miſchiefs of Diviſion which they aggravate, if it prove that they are the greateſt cauſes of Diviſion, and hinderers of Church concord, do principally fall upon themſelves. It is an eaſie ſong for any man to ſing [O the manifold miſchiefs of Diviſion]; And a ready ſtaff to ſtrike any diſſenter with, for him that can but get the handle. The Romaniſts uſe it with as much vehemency and Spleen againſt the Proteſtants. But all the queſtion is, who is the true cauſe? and what is the true cure?

89. Either theſe writers and talkers think ſomething or nothing to be ſin▪ themſelves: and either the impoſition of what they think unlawful would make them Nonconformiſts, or it would not: If it would not, they are fitter Miniſters for Machiavel, or Vaninus (nay Vaninus dyed for his Atheiſm) than for Chriſt. But if it would (as I will believe) were it not as eaſie then when they conformed not themſelves, to write Volumes of the miſchiefs of diviſion and Schiſm, and diſobedience to Laws, and of judging when we ſhould obey, and of ſects and toleration, as it is for them to do it againſt us?

p. 18190. Seeing then all wiſe men and good men are for Vnity, and I have proved even to the purblind, that it is Impoſſible on the preſent terms (though I juſtifice not all that maketh it impoſſible), It muſt needs be a plain reſolved caſe that other poſſible terms muſt be found out; which is not difficult to do. O that it were as eaſie to make men willing of them.

91. Vnity may be had either with Vniformity or without it.

92. Vnity with Vniformity is never to be had (univerſally, really and durably) ſave only by placing Vniformity in the Scripture or primitive ſimplicity, even in a few things ſo needful, or ſo lawful, that no ſober, judicious Chriſtians can queſtion them; yea ſuch as the weak may be generally and eaſily ſatisfied in.

93. Vnity without Vniformity (of ſeveral Churches) muſt be by Toleration in the points of Vniformity about things indifferent, leaving each Church to its proper liberty; but making thoſe things neceſſary to all, which are neceſſary indeed to the Vnity of all; which is the Eſſentials, or plain great points of Chriſtianity, in which we are all one in Chriſt, the center of our Unity.

94. The beſt way is, 1. to Vnite in things neceſſary to all, by neceſſary impoſition (on ſuch as are capable,) and 2 in things of unqueſtionable conveniency, by a prudent reduction of them to the primitive ſimplicity, and this not by neceſſitating Laws, which urge by great ſeverity, but by ſuch gentle corrections, as conveniencies, order and decency ſhould be urged with: And, 3. if any will go further (as to Organs, Ornaments, Croſſing &c.) to let them do it as a matter of liberty, (as the Cathedrals and Pariſh Churches now differ, and many Pariſh Churches each from other) without repining or breach of Charity; thus joyning all together according to the nature of the things.

p. 18295. He that will Vnite all mankind muſt Unite them in ſomewhat that all men are really agreed in: And he that would Unite all Chriſtians, muſt do it in ſomething that all Chriſtians are agreed in. And he that will Unite all Proteſtants (or Engliſh Proteſtants) muſt do it in ſomewhat which all Proteſtants (or Engliſh Proteſtants) are agreed in. For that which they agree not in, cannot be the …erms of their agreement, unleſs you could undertake to change their judgements.

96. All men are agreed in Reaſon, and in the Love of Nature (for ſo far as men have put off Nature, they have put off humanity): Therefore the Laws of Nature and Rules of equity which Reaſon dictates, are the true Jus gentium, which is the ground of Commerce in the world, without which men live as ſtrangers or as foes.

97. That which all Chriſtians are agreed in, is Chriſtianity and Godlineſs; that is, in their one Baptiſmal Covenant, and in that one faith or Creed which is there profeſſed, and in the Lords Prayer and Decalogue as the ſummaries of things to be Willed and to be Done; In theſe I ſay, explicitely or particularly, and in the holy Scriptures generally, as far as they can underſtand them. Greeks, Papiſts and Proteſtants are agreed in all this; that is, 1. In the Sacramental Covenant, 2. In the three ſummaries of the Credenda, Appetenda, Agenda, 3. And in the Canon of the holy Scriptures in General, that is, in ſo many books as they are convinced are the true Canon, and in ſo much of the ſence as they can underſtand. And who can Unite them upon other and narrower terms than theſe?

98. All (Engliſh) Proteſtants are agreed, 1. In all the three forementioned formula's of Chriſtianity (the Sacramental Covenant, the three ſummaries and the Scripture) 2. And in the ſufficiency of this Scripture, as containing p. 183all things neceſſary to ſalvation (though ſome may queſtion ſome particular books) 3. And that Magiſtrates and Paſtors are appointed to Govern the Church, one by the ſword and the other by the word and Keys, according to this holy Scripture.

99. He that will make a Law that all mankind ſhall Vnite in Vniformity of language, habit, temperament, dyet, &c. would ſet them more together by the ears. And he that would make a Law (as the Council of Trent hath done) that all Chriſtian Churches ſhall Unite in an Oath of obedience to the Church of Rome, or in any of their ſuperadded doctrines or Traditions, would but ſet the Churches in a greater ſlame: Before ſuch dividing Councils as the Lateran, Roman, Florentine, Tridentine, &c. there was ſome hope of a reſtored concord; But now till the renunciation of their pretended Infallibility ſhall make way for their Repentance, it will be impoſſible to the end of the world; any otherwiſe than to confeſs that they grant the truth (though not the ſufficiency) of our Religion, and that we approve of ſo much of theirs; and therefore reſolve to live together without the exerciſes of uncharitableneſs and cruelties. And this much, no queſtion ſhould be done.

100. Accordingly thoſe Paſtors who will make Canons, that all Engliſh Proteſtants ſhall agree in ſubſcriptions, profeſſions, Oaths, forms, and Ceremonies which they are not agreed in, nor ever will be, do but ſay, we will break them more into pieces, and ſet them farther from each other than before.

101. If Socinians, Fanaticks or any Hereticks or Schiſmaticks, will ſubſcribe the ſaid ſummaries of Religion and the Scriptures, equivocally, while they falſely interpret them, the way is not preſently to deviſe a new form of Articles for them to ſubſcribe to; but maintaining the p. 184Scriptures ſufficiency, for the Rulers Civil and ſpiritual, to call them to account whenever they prove that they utter or teach a doctrine contrary to the Scriptures which they ſubſcribe, and to puniſh them according to the offence, or judge them to be o…fenders, when it's proved againſt them that they have offended. For, 1. Elſe (as Hilary complaineth of Creeds) there will be no end of new Articles and forms of ſubſcription, if we muſt have new ones as oft as deceivers will juggle and equivocate with the Old. 2. And it will do no good, for they will equivocate ſtill. If Scripture be not large and plain enough, neither will your Articles be ſo. 3. Offences require not new Laws, but new judgement and puniſhment.