1. MAnkind will be Born in a State of Infancy and Nescience, that is, without actual Knowledge.

2. Yea, with a Nature that hath the innate Dispositions to sloath, and to diverting pleasures and bu­siness; and more than so, to an a­versness from those Principles which are needful to Sanctification, and Heavenly Wisdom. The Carnal Mind will have an Enmity against God, and will not mind the things of the Spirit, nor be subject to God's Law, Rom. 8. 5, 6, 7, 8.

3. Sound Learning, or Wisdom, in things of so high [Page 2] a Nature, as are the matters of Salvation, will not be attain'd without Hard Study, and Earnest Prayer, and Hum­ble Submission to Instructions; and all this a long time Pa­tiently Endured, or rather willingly, and delightfully Per­formed.

4. And if the Seeds of Wisdom be not Born with us, in a capacious disposition of understanding; but contrarily a Natural Unapprehensiveness Blocks up the Way; even Time and Labour, will never (without a Miracle) bring any, to any great Eminency of Understanding.

5. And they that have both Capacity, and an Industri­ous Disposition, must have also sound, and able, and dili­gent Teachers, or at least escape the Hands of Seducers, and of partial factious guides.

6. There are few Born with good natural Capacities, much less with a special dispositive acuteness; and few that will be at the pains and patience, which the getting of Wisdom doth require; and few that will have the hap­piness of sound, and diligent Teachers; But fewest of all that will have a concurrence of all these three.

7. Therefore there will be but few very Wise Men in the World; Ignorance will be common, Wisdom will be rare.

8. Therefore Errour or false Opinions will be common. For unless Men never think of the things of which they are Ignorant, or Judge nothing of them one way or other, they are sure to err, so far as they Judge in Ignorance. But when things of greatest Moment are represented as True or False, to be believed or rejected, the most Ig­norant Mind, is naturally inclined to pass its Judgment or Opinion of them one way or other; and to Appre­hend them according to the light he standeth in, and to think of them as he is disposed. So that Ignorance and Errour will concur.

[Page 3] 9. He that Erreth, doth think that he is in the Right, and Erreth not: For to Err, and to know that he Erreth in Judgment, is a Contradiction, and Impossible. (How­ever in Words and Deeds a Man may Err, and know that he Erreth.)

10. He that knoweth not, and that Erreth, perceiveth not that Evidence of Truth, which should make him re­ceive it, and which maketh other Men receive it; And therefore knoweth not that indeed another is in the right, or seeth any more than he.

11. Especially when every Man is a Stranger to ano­thers Mind and Soul, as to any immediate inspection: And therefore, knoweth not anothers knowledge, nor the Convincing Reasons of his Judgment.

12. As no Man is moved against his own Errours, by the Reasons which he knoweth not; so Pride, and Self-love, and Partiality thence arising, incline all Men naturally to be over-valuers of their own Understandings, and so over-confident of all their own conceptions, and over-stiff in defending all their Errours, As Pride and selfishness are the first-born of Satan, and the Root of all positive Evil in Man's Soul; so a Man is more Naturally Proud of that which is the Honour of a Man, which is his Understan­ding and Goodness, than of that which is common to a Beast (as Strength, Beauty, Ornaments, &c.) Therefore Pride of Understanding and Goodness oft Live, when sordid Ap­parel telleth you that childish Pride of Ornaments is Dead. And this Pride maketh it very difficult, to the most Ig­norant and Erronious, to know their Ignorance and Er­rour, or so much as to suspect their own Understan­dings.

13. He that seeth but few things, seeth not much to make him doubt, and seeth not the difficulties which should check his Confidence, and stiffness in his way.

[Page 4] 14. He that seeth many things, and that clearly know­eth much; especially, if he see them in their Order, and respects to one another, and leaveth out no one sub­stantial Part, which is needful to open the signification of the rest.

15. He that seeth many things disorderly, and confused­ly, and not in due method, and leaveth out some sub­stantial Parts, and hath not a digested Knowledge, doth know much, and err much, and may make a bustle in the World of Ignorants, as if he were an excellent Lear­ned Man; but hath little of the Inward delight, or of the Power and Benefits of Knowledge.

16. He that seeth many things but darkly, confusedly, and not in the true place and method, cannot reconcile Truths among themselves; but is like a Boy with a pair of Tarrying-Irons, or like one that hath his Clock or Watch all in peices, and knoweth not how to set them altogether. And therefore, is inclined to be a Scep­tick.

17. This sort of Scepticks, differ much from Humble Christians; and have oft as high Thoughts of their Un­derstandings as any others: For they lay the cause up­on the difficulties in the Objects, rather than on them­selves: Unless, when they incline to Brutishness or Sad­duceisme, and take Man's Understanding to be uncapa­ble of True Knowledge, and so lay the blame on hu­mane Nature as such, that is, on the Creator.

18. Few know so much as to see the difficulty of things, and make them doubt, or Sceptical. But far fewer know, so much as to resolve their doubts and dif­ficulties: Therefore, though (as Bishop Jewel saith of faithful Pastors) I say not that there will be few Cardinals, few Bishops, few Doctors, few Deans, few Jesuits, few Fry­ars, (there will be anow of these) yet there will be few [Page 5] Wise Judicious Divines, and Pastors, even in the best and happyest Countrys.

19. Seeing he that knoweth not or that Erreth, know­eth not that another Knoweth, or is in the Right, when he is in the wrong; therefore he knoweth not whose Judgment to honour and submit to, if he should suspect or be driven from his own: And therefore is not so hap­py, as to be able to choose the fittest Teacher for him­self.

20. In this Darkness, therefore he either Carnally cast­eth himself on the Highest and most Honoured in the World, where he hath the most advantages for worldly Ends; or he followeth the fame of the time and Coun­try where he is, or he falleth in with the Major Vote, of that Party whatsoever it be, which his understan­ding doth most esteem and honour; or else with some Person that hath most advantage on him.

21. If any of these happen to be in the Right, he will be also in the Right materially, and may seem an Ortho­dox, Peaceable, and Praise-worthy Man: But where they are in the Wrong, he is contented with the Reputa­tion of being in the Right, and of the good Opinion of those whom he concurreth with; who flatter, and ap­plaud each other in the Dark.

22. When Wise Men are but few, they can be but in few places; and therefore will be absent from most of the People (High or Low) that need Instruction. Be­sides, that their studiousness inclineth them (like Hierom) to be more retired than others, that know less.

23. This confidence in an Erring Mind, is not only the Case of the Teachers, as well as of the Flocks; but is usually more fortifyed in them than in others: For they think that the Honour of Learning and Wisdom, is due to their Place and Calling, and Name, and Standing [Page 6] in the Universities; how empty soever they be them­selves. And they take it for a double dishonor (as it is) for a Teacher to be accounted Ignorant; and an injury to their work and office, and to the People's Souls, that must by their honor be prepared to Profit by them; And therefore, they smart more impatiently under any detection of their Ignorance, than the common People do.

24. It is not meer Honesty and Godliness, that will suffice to save Ministers or People from this Ignorance, Injudiciousness and Errour; There having ever been a­mong the very Godly Ministers, few Judicious Men, that are fit to investigate a difficult Truth, or to defend it a­gainst a subtile Adversary, or to see the Systeme of Theological verities in their proper Method, Harmony, and Beauty.

25. Morality hath innumerable Difficulties as well as School-divinity: Because that Moral Good and Evil, are ordi­narily such by preponderating Accidents; (Actions as Actions, being neither; but only of Physical Consideration.) And the work of a true Casuist is to compare so many Acci­dents, and to discern in the comparison which prepondo­rateth that it requireth both an Acute and a Large Capa­cious far seeing wit, to make a Man a true resolver of Cases of Conscience. And Consequently to be a judi­cious Paster, that shall not lead the People into Er­rours.

26. As few Teachers have Natural Capacity for Exact­ness, and a Willingness, and Patience for long Laborious Stu­dies; so many by their Pastoral oversight of Souls, and many by the wants of their Families (especially in times or Persecution, when all their publike maintenance is gone, and they must Live (with their Families) on the Charity of People, perhaps Poor and Persecuted as well as [Page 7] they) are hindred from those Studies, which else they would undergo.

27. It is few that grow to much Exactness of Judg­ment without much Writing (for themselves or others): For Study, which is to be Exactly ordered and expressed by the Pen, is usually (at last) the exactest Study: As the Lord Bacon saith, [ Much Reading maketh a Man full; much conference maketh a Man Ready: and much Writing maketh a Man Exact.] There are few Camero's, Men of clear Judgment, and abhorring to Write. And there are few Divines comparatively that have opportunity to Write much.

28. They that Err in Divinity, do think their false­hoods to be God's Truth; and so will Honour that which he hates, with the pretence of his Authority and Name.

29. Therefore they will call up their own, and other Mens Zeal, to defend those falshoods as for God, and think that in so doing they do God Service.

30. And the Interest of their own Place, and Ho­nour, and Ends, will secretly insinuate when they dis­cern it not, and will increase their Zeal against Oppo­sers.

31. Therefore, seeing they are usually Many, and Wise Men but few, they will expect that Number should give the precedency to their Opinions, and will call those Proud, or Heretical that gain-say them, and Labour to defame them, as self-conceited Opinionative-Men.

32. Therefore too many Godly Ministers will be great opposers of many of those Truths of God, which they Know not, and which they Err about, and will help on the Service of Satan in the World; And will be the Authors of Factions and Contentions in the Churches; whilst too many are [ Proud, Knowing nothing (in those [Page 8] matters when they think they are most Orthodox) but doting about Questions, and Strifes of Words, whereof cometh Envy, Strife, Railing, Evil Surmisings, Perverse Disputings of Men of Corrupt Minds (in this) and Destitute of the Truth, 1 Tim. 6. 4, 5.

33. And if many Good Men will Erroniously stand up against that Truth which any Man Wiser than them­selves maketh known, the Worldly, and Malicious, that have a manifold Enmity against it, will be ready to strengthen them by their Concurrence, and to joyn in the Opposition.

34. Not they that are Wisest at a distance, but they that are Nearest the People, and are always with them, are likest to prevail to make Disciples of them, and bring them to their mind: So great an advantage it is, to Talk daily and confidently to Ignorant Souls, when there is none to Talk against them, and to make their Folly known.

35. Especially if the same Men can get Interest in their Esteem as well as Neerness, and make themselves Esteem­ed the Best or Wisest Men.

36. Therefore Jesuitical, Worldly Clergy Men, will al­ways get about Great Men, and insinuate into Nobles, and will still defame them that are Wise and Good, that they may seem odious, and themselves seem excellent, and so may carry it by deceitful Shews.

37. And they will do their best, to procure all Wise and Good Men, that are against their Interest, to be Ba­nished from the Palaces of Princes and Nobles, where they are; lest their presence should confute their Slan­derers, and they should be as Burning and Shining Lights, that carry their Witness with them, where they come: And also to bring them under publike stigmatizing Cen­sures, and Sufferings; that their Names may be infamous and odious, in the World.

[Page 9] 38. And Heretical Pastors will play a Lower Game, & creep into the Houses of silly People, prepared by ignorance, and Soul-disturbers to receive their Heresies.

39. Between these two Sorts of naughty Pastors (the WORDLY and the HERETICAL) and also the Mul­titude of Weak erroneous honest Teachers, the Soundest and Worthyest will be so few, that far most of the People (high and low) are like to live under the Influences and Ad­vantages of Erring-Men; and therefore, themselves to be an Erring People.

40. In that Measure, that Men are Carnal; their own Carnal Interest will Rule them. And both the WORLD­LY and HERETICAL Clergy, are Ruled by Carnal Interests, though not the same Materially. And the Ho­nester Erring Ministers, are Swayed by their Interests too much; Insomuch, that on this account, is was no over-valuing of Tymothy, or wrong to the other Pastors, that it should plainly be said by Paul, Phil. 2. 21, 22. [ For I have no Man like Minded, who will Naturally care for your State. For all seek their own, not the things which are Jesus Christs.] And Act. 20. 30. [ Of your own selves shall Men arise, and speak perverse things, to draw away Dis­ciples after them.] Besides the Grievous Wolves which would not spare the Flocks.

41. The Interest then of the WORLDLY Clergy, will consist in pleasing the Great Ones of the World; for Lord­ships, and Worldly Wealth, and Honour, and to be made the Rulers of their Brethren, and to have their Wills: And the Interest of Hereticks will be to have Many to be of their Own Opinion to Admire them: And the Inte­rest of upright Ministers, will be to please God, and pro­pagate the Gospel, Increase the Church, and Save Mens Souls. Yet so that they have a Subordinate Interest, for Food and Rayment, and Families, and necessary Repu­tation, [Page 10] which they are too apt to overvalue.

42. Therefore, it will be the Great Trade of the WORLDLY Clergy, to please and flatter the Rulers of the World, and by all artificial Insinuations, and by their Friends, to Work themselves into their Favour, and by Scorns and Calumnies, to Work out all other that are against their Interest.

43. And it will be the Trade of Hereticks, to insinu­ate into the more ductile People, especially as Ministers of Truth and Righteousness, that have somewhat more excellent in Knowlenge or Holiness, than the Faithful Mi­nisters of Christ.

44. And it will be the Work of Faithful Ministers, to Save Mens Souls. But with such various Degrees of Self-denyal or Selfishness, as they have various Degrees of Wisdom and Holiness.

45. Many Great and Piously disposed Princes, like Constantine, will think that to Honour and Advance the Clergy, into Worldly Power and Wealth, is to Honour God and the Christian Religion: And Great Munificence is fit for their own Greatness.

46. And because such Honour and Wealth cannot pos­sibly be bestowed on All; it must make a great Dispari­ty, and set some as Lords over the rest.

47. And the unavoidable Weakness, Passions, and Divi­sions of the Clergy, will make Rulers think, that there is a Necessity; that besides the Civil Government, there should be some of their Own Office, to Rule the rest, and to keep them in order, obedience, and Peace.

48. Ambition and Covetousness, will abuse this Munifi­cence of Princes: And whilst that any Church Prefer­ments are so Great (beyond the Degree of a meer encou­raging Subsistence) as to be a strong Bait to tempt the desires of a Proud and Worldly Mind, the most Proud and [Page 11] Worldly that are within the reach of Hope, will be the seek­ers; by themselves, and by their Friends.

49. Mortified, Humble, Heavenly Men, will either never Seek them, or with no gre [...] Eagerness; their Ap­petite being less, and their Restraints much greater.

50. Therefore they that have the Keenest Appetites to Church-grandure and Preferments, and are the Eager Seek­ers, are likest to find.

51. Therefore the Lovers of Wealth and Honour, are likest still to be Lords among the Clergy; except in such marvellous happy Times, when Wise and Pious Prin­ces, Call the more Worthy that seek it not, and reject these thirsty seekers.

52. The greatest Lovers of Worldly Wealth and Honour, are the worst Men, 1 Joh. 2. 15. Jam. 4. 4. &c.

53. Therefore, except in such times as aforesaid, the worst Men will be still the Rich and Powerful in the Cler­gy, for the most part, or at least, the Worldly that are very bad.

54. These Carnal Minds are Enmity to God, and can­not be Subject to his Law. And the Friendship of the World is Enmity to God. And the Honour, and Wealth of these Worldly Men, will be taken by them for their Interest: And they will set themselves to defend it, against all that would endanger it.

55. The Doctrine and Practise of Humility, Mortifi­cation, Contempt of the World, forsaking all, taking up the Cross, &c. is so much of the Christian Religi­on, that however the Worldly Clergy may formally Preach it; their Minds and Interests are at Enmity to it.

56. Such Men will make Church-Canons according to their Interests and Minds.

57. And they will judge of Ministers and People, ac­cording to their Interest and Mind; Who is Sound, and [Page 12] who is Erroneous; who is Honest, and who is Bad; who is Worthy of Favour, and who is Worthy of all the Reproches that can be devised against him?

58. The Humble, Mortified Ministers, and People, that are seriously the Servants of a Crucified Christ; and place their hopes, and portion in another World, have a ho­ly Disposition, contrary to this Worldly Carnal Mind; And their Manner of Preaching, will be of a different Relish, and the Tenour of their Lives, of a contrary Course.

59. The generality of the best People in the Christi­an Churches, will perceive the Difference between the Worldly, and the Heavenly manner of Preaching, and of Living, and will Love and Honour the Later, far a­bove the former; because their new Nature suiteth with things Spiritual, and fitteth them, to relish them.

60. The Worst of Vicious and Worldly Men, will dis­relish the Spiritual manner of Preaching and Living, and will joyn with the Worldly Clergy against it.

61. The Worldly Clergy being Hypocrites, as to Christi­anity-and Godlin [...]ss (like Judas that loved the bag, bet­ter than Christ) They will make themselves a Religion, consisting of the meer Corps, and Dead Image of the True Religion; of set Words, and Actions, and Formalities, and Orders, which in themselves are ( many, at least, if not all) good; but the Life they will not endure.

62. This Image of True Religion or Corps of Godliness, they will dress up with many additional Flowers out of their own Gardens, some Tolerable, and some Corrup­ting: That so they may have something which both their own Consciences, and the World, may take to be Honourable Religion; lest Known▪ Ungodliness should Ter­rify Conscience within, and shame them in the World without.

63. This Image of Religion so drest up, will suit their [Page 13] Carnal Auditors and People too, [...] the same Ends; and therefore, will become their Uniting Interest.

64. That which is but a Weed among these Flowers, the more Heavenly Ministers and People will dislike, and much more dislike the Loathsome Face of Death (or life­lesness) in their Religion.

65. These differences of Mind and Practise, will En­gage both Parties in some kind of Opposition to each other. The Worldly Clergy or Hipocrites, will have Heart-risings against the Ministers and People that think mean­ly of them, and will take it for their Interest to bring them down. For Enmity is hardly restrained from Ex­ercise. And Cain will be Wrath, that Abels Sacrifice is better accepted than his own.

66. The better Ministers, will be apt through Passion, to speak too dishonourably of the other: And the rash, and younger sort, and the Heretical Hypocrites that fall in with them, will take it for part of a Godly Zeal to speak against them to the People, in such Words as Christ used of the Scribes and Pharisees.

67. Hereupon the Exasperations of each Party, will be increased more and more; And the Powerful Worldly Clergy, will think it their Interest, to devise some new Impositions, which they know the other cannot yield to, to work them out.

68. Whether they be Oaths, Subscriptions, Words, or Actions; which they believe to be against Gods Word, the Spiritual, and Upright part of the Clergy and People, will not perform them; resolving to obey God, rather than Man.

69. Hereupon the Worldly part will take their advan­tage, and call them Disobedient, Stubborn, Proud, Schisma­tical, Self opinioned, disturbers of the publick Peace and Order, Pestilent fellows, and movers of Sedition among the [Page 14] People, that will let nothing be quiet, but Turn the World upside-down, Act. 24. 5, 6. And will Endeavour to bring them to such Sufferings, as Men really Guilty of such Crimes deserve.

70. And because the suffering, and dissenting party of Ministers, when silenced will leave many Vacancies in the Churches they will be fain to fill them with men, how Empty and Unworthy soever, that are of their own Spirit, and will be true to their Interests.

71. The Exasperation of their Sufferings, will make many, otherwise sober Ministers too impatient, and to give their Tongues leave to take down the Honour of the Clergy, whom they suffer by more than beseemeth men of Humility, Charity, and Patience.

72. When the People, that most esteem their Faith­ful Ministers, are deprived of their Labours, by the Pro­hibitions of the rest, and themselves also Afflicted with them; it will stir up in them an inordinate, unwarranta­ble, passionate Zeal; which will corrupt their very Pray­ers, and make them speak unseemly things, and Pray for the downfal of that Clergy, which they take to be the Enemies of God, and Godliness. And they will think that to speak easily or Charitably of such Men, as dare forbid Christs Ministers to Preach his Gospel, and by Notorious Sacriledge, Alienate the Persons, and Gifts that were Consecrated solemnly to God; is but to be Luke-warm, and indifferent between God and the Devil.

73. And when they take them as Enemies to Religi­on, and to themselves, the younger and rasher sort of Mi­nisters; but much more the people, will grow into a Suspi­tion of all that they see their Afflicters stand for: They will dislike not only their Faults; but many harmless things, yea many laudable customes which they use; and [Page 15] will grow into some Superstition in Opposition to them, making new Sins in the manner of Worship, which God never forbad or made to be sins; and taking up new Duties, which God never made Duties; yea ready to for­forsake some old & wholesome Doctrines; because their Af­flicters own them, and to take up some new unsound Doc­trines, and Expositions of Gods Word; because they are inclined by Opinion, and Passion conjoyned, to go as far as may be from such Men, whom they think so bad of.

74. And the vulgar People that have but little sense of Religion (that are not by the foresaid Interest, United to the Afflicting Clergy) having a Reverence to the worth of those that are Afflicted, and an Experience of the raw­ness, and differing lives of many that possess their Rooms, will grow to Compassionate the Afflicted, and to think that they are injured themselves, and so to think hardly of the causers of all this.

75. Hereupon the Powerful Clergy, will Increase their Accusations against the Party that is against them, and Declare to the World in Print and Pulpits, their igno­rance, unpeaceableness, unruliness, giddiness, false opi­nions, and conceits about the manner of Worship, and how unsufferable a sort of Men they are.

76. By this time the Devil will have done the Ra­dical part of his Work; which is to Destroy much of Christian Love to one another, and make them take each other for unlovely odious Persons: The one part, for Per­secuting Enemies of Godliness, and Hypocrites, and Phari­sees: The other for pevish, seditious, turbulent, unruly Sectaries. And on these supositions, all their after Cha­racters, affections and practises towards each other will proceed.

77. By this Enmity and Opposition against each other, both Parties will increase in Wrath, and somewhere in [Page 16] Numbers. The Worldly Afflicting Clergy will multiply not only such as are disaffected to them, but downright Fanaticks, and Sectaries that will run as far from them as they can, into contrary Extreams. For when they are once brought into a distast of the old Hive, the Bees will hardly gather into one new one; but will divide into several Swarms and Hives. As every Mans Zeal is more against the Afflicting party; so he will go further from them: Some to be Separatists, some Anabaptists, some Antinomians, some Seekers, some Quakers, and some to they know not what themselves.

78. For the Women and Apprentices, and Novices in Christianity, that have more Passion than Judgment, will abundance of them quite over-run, even their own Afflicted Teachers, and will forsake them if they will not over-run their own Judgments, in forsaking those that do Afflict them.

79. And many Hypocrites that have no sound Re­ligion; but Ignorance, Pride, and U [...]charitableness, will thrust in among them, in these discontents; or spring up in the Nurceries of these Bryers of Passion, and will bring in New Doctrines, and New ways of Worship, and make themselves Preachers, and the Heads of Sects: By Reason of whom, the way of Truth shall be Evil spoken of.

80. And many unstable Persons seeing this, will dread and loath so giddy a sort of men, and will turn Papists, upon the perswasions of them that tell them, that there is no true Unity nor Consistency, but at Rome; and that all must thus turn giddy at last, that are not fixed in the Papal Head. And thus they that fly too far from the Common Prayer Book, will drive men to the Mass, and the afflicters will make Sectaries, and the Sectaries will make Papists.

[Page 17] 81. When the Violent Clergy, instead of a Fatherly Government of the Flocks, have driven the People into Passions, Distempers, and Uncharitable disaffections to themselves, and have also been the great Cause of mul­tiplyed Heresies, and Sects by the same means, instead of being Humbled and Penitent for their Sin, they will be hardened, and justify all their violences, by the gid­diness and miscarriages of those Sectaries, which they themselves have made.

82. And when they publish the faults of such, for the justification of their own violence, they will draw Thousands into an Approbation of their Courses, (to think that such a turbulent people can never be too hardly called or used) and Consequently into a participation of their Guilt.

83. By all this, the Dissenters will be still more A­lienated from them; and many will aggravate the Crime of the Ministers that Conform to their Impositions, and obey them; And for the sake of a few that Afflict them, they will Condemn many Laudable Conforming Mini­sters, that never consented to it; but could heartily wish, that it were otherwise.

84. And the younger, and indiscreeter passionate sort, will frequently reproach such, as unconsionable temporizers, that will do any thing for Worldly Ends, and that as Hypocrites for a Fleshly Interest, concur with the Cor­rupters, and Afflicters of the Godly.

85. These censures and reproaches, will provoke those Conforming Ministers, who are not masters of their passi­ons, nor Conquerors of their Pride, to think as bad of the Censurers, as their Afflicters do, and to joyn with them in the displaying of all their Enormities, and promo­ting their further Sufferings, and publishing the folly and turbulency of their Spirits, with Spleen and Partiality.

86. By these kind of Speeches, Preachings, and Writ­ings, [Page 81] Multitudes of the Debaucht will be hardened in their Sin against all Religion: For when they observe that it is the same party of Men, who are thus Reproached, that are the strictest reprovers of their Lewdness, their Fornicatious, Tipling, Gaming, Luxuries, and Ungodli­ness: they will think that it's no great matter, what such a defamed giddy sort of People say, and that re­ally they are worse themselves.

87. Each party of these Adversaries, will Characte­rize the adverse Party as Hypocrites: The Passionate Suf­ferers, will call the Afflicters, [ Hypocrites and Pharisees, that have no Religion, but a formal shew of outside Ce­remonies and Words, and that Tythe, Mint, and Cum­min, and wash the outside, while within, they are full of Persecuting Cruelty, and are Wolves in Sheeps Cloa­thing, loving the uppermost Seats, and great Titles, and Ceremonious Philacteries, whilst they are Enemies to the Preaching of the Gospel of Christ, and get Reve­nues to themselves, and devour not only the Houses, but the Peace, and Lives of others, under pretence of long Liturgies; and that devour the living Saints, while they keep Holy-days, and build Monuments for the dead ones, whom their Fathers Murdered, &c] And the Powerful Clergy, will call the others Hypocrites, and labour to shew that the Pharisees Character belongeth to them, and that their pretences of strictness in Reli­gion, and their long Praying and Preaching, is but a Cloak to cover their Disobedience, and Covetousness, and secret Sins; and that their Hearts, and inside, is as bad as others, and that their Fervency in Devotion, is but an Hypocritical, Affected, Whining, and Can­ting; and that they are worse, than the lesser Religious sort of People; because they are more Unpeaceable, and Disobedient, and add Hypocrisy to their Sin.

[Page 19] 88. The Ignorant, Worldlings, Drunkards, and Un­godly despisers of Holiness and Heaven, being in all Countrys most contradicted in their way, by this stric­ter sort of Men, and hearing them in Pulpit, and Press so brandid for Hypocrites, will joyfully unite themselves with the Censurers; and so they will make up as one Par­ty, in crying down the Precise Hypocrites; and usually make some Name to call them by, as their brand of com­mon Ignominy: And they will live the more quietly in all their Sins, and think they shall be Saved, as soon as the Precisest, that make more shew, but have no more Sin­cerity, but more Hypocrisy than themselves.

89. The Suffering Party, seeing the Ungodly, and the Conforming Afflicters of them thus United, and made one Party in Opposition to them, will increase their hard thoughts of the adverse Clergy, and take them for down­right Prophane, and the leading Enemies of Godliness in the World, that will be Captains in the Devils Army, and Lead on all the most Ungodly, against serious Godliness, for their Wordly Ends.

90. And the young and indifferent sort of People in all Countrys, that were engaged in neither part, being but strangers to Religion, and to the differences, will be ready to judge of the Cause by the Persons; and seeing so many of the Dignified Advanced Clergy, and the more sensual sort of the People on one side, and so ma­ny Men of strict lives on the other, that suffer▪ also for their Religion, and hearing too that it is some Name of Preciseness, that they are Reproached by, will think them to be the better side; And so the title of the Godly will grow by degrees, to be almost Appropriated to their Party, and the Title of Prophane and Persecuters to the other.

91. All this while the Nonconforming Ministers, will [Page 20] be somewhat differently affected, according to the dif­ferent degrees of their Judiciousness, Experience, and Self-denyal.

Some of them will think these Passions of the People needful, to check the Fierceness of the Afflicters (which doth but Exasperate it); And therefore, will let them alone, though they will not encourage them.

Some of the younger or more injudicious hot-brain'd sort will put them on, and make them believe, that all Com­munion with any Conforming Ministers or their Parish-Churches is unlawful, and their forms of Worship, are Sinful and Anti-christian; and that they are all Tempo­rizers, and Betrayers of Truth, and Purity, that Commu­nicate or Assemble with them.

The judicious, and experienced, and most patient, and self-denying sort, will themselves abstain from all that is Sin; and as far as it is in their choice and power, will joyn with the Churches, that Worship God most agree­ably to his Word and Will; But so, as that they will not be loud in their Complaints, nor busy to draw Men to their Opinions in Controvertible Points, nor will unchurch and condemn all the Churches that have some­thing which they dislike as Sinful; nor will Renounce the Communion of all faulty Churches, lest they Renounce the Communion of all in the World, and Teach all others to Renounce theirs: But they will sometimes Communicate with the more faulty Churches, to shew that they unchurch them not (so they be not forced in it to any Sin); Though usually they will prefer the purest: yea, ordinarily they will joyn with the more faulty, when they can have no better, or when the publike good requireth it. They will never prefer the Interest of their Nonconforming Party, before the Interest of Christianity, or the Publike good: They will so defend lesser Truths, as not to neglect or [Page 21] disadvantage the greater, which all are agreed in; They will so preserve their own Innocency, as not to stir up o­ther Mens Passions, nor to make factions or divisions by their difference. They will so dislike the pride and world­liness of others, and their injuries against God and God­liness, as not to speak Evil of Dignities, nor to Cherish in the Peoples Minds, any Dishonourable injurious thoughts of their Kings, or any in Authority over them: They will Labour to allay the passions of the people, and to re­buke their censorious, and too sharp Language, and to keep up all due Charity, to those by whom they Suffer; but especially Loyalty to their Kings and Rulers, and Peace­ableness as to their Countrys. They will teach them to distinguish between the Cruel that are Masters of the Game, and all the rest that have no hand in it; and at least not to separate from all the rest, for the sake of a few: If they will go as far as Martin (in Sulpitius Seve­rus) to avoid all Communion with Ithacius and Idacius, and the Councils of Bishops, that Prosecuted the Pri­scillianists, to the scandal of Godliness it self; yet not for their sakes to avoid all others, that never consented to it: nor with Gildas, to say of all the bad Ministers, that he was not Eximius Christianus that would call them Mini­sters, or Pastors, rather than Traitors. They will per­swade the People to discern between Good and Evil, and not to run into Extreams, nor to dislike all that their Af­flicters hold or use; nor to call things lawful, by the name of Sin, and Anti-christianity, nor to suffer their Pas­sions to blind their Judgments, to make superstitiously New Sin and Duties, in opposition to their Adversaries: Nor to disgrace their Understandings and the Truth, by Errours, Factions, Revilings, or Miscarriages; nor to run into Sects, nor to divide Christs House and Kingdom, while they pretend to be his Zealous Servants: They [Page 22] will perswade the People to Patience, and Moderation, and Peace, and to Speak Evil of no Man, nor by Word or Deed, to Revenge themselves; Much less to resist the Au­thority that is set over them by God; but to imitate their Saviour, and quietly Suffer, and being reviled not to re­vile again; but to Love their Enemies, and Bless their Cursers.

92. The soberer sort of the People, will be Ruled by these Counsels, and will do much to quiet the rest. But the Heretical part with their own Passions, will Exasperate many Novices and Injudicious Persons, to account this Course and Counsel aforesaid, to be but the effect of Luke-wa [...]mness, and Carnal Compliance with Sin, and a halting between two Opinions, and a Participation in the Sin of Persecutors, and Malignant Enemies of God­liness: And they will believe that whoever joyneth with the Parish Churches, in their way, is guilty of Encoura­ging them in Sin, and of false Worship.

93. Hereupon they will defame the Non conforming Ministers last described, as Men of no Zeal, neither Flesh nor Fish; and perhaps, as Men that would Save their Skin, and shift themselves out of Sufferings, and betray the Truth. And when such Ministers, acquaint them with their unsound Principles and Passions, they will say of them, that they speak bitterly of the Godly, and joyn with the Persecutors in reproaching them.

94. And they will carry about among themselves, ma­ny false Reports and Slanders against them; Partly because Passion taketh off Charity, and Tenderness of Consci­ence; and partly because an Opinionative Modal, and Siding Religiousness, hath ever more Followers, and a quicker Zeal, than true Holiness; And partly because they will think that humane converse obligeth them to believe the Reports, which those that are accounted good Men utter; [Page 23] And partly because that they will think, that the up­holding of their Cause (which they think is Gods) doth need the Suppression of these Mens Credit, and Reputa­tion that are against it.

95. But the greater part of the honest Non-confor­mist Ministers, will dislike the headiness, and rashness of the Novices, and the Sectaries; and will approve of the aforesaid moderate Wayes. But their opportunities, and dispositions of Expressing it, will be various. Some of them will do it freely, whatever be thought of it; And some of them that have impatient Auditors, will think that it is no duty to attempt that which will not be endured, and that it is better to do what good they can, than none. And some will think, that seeing the Worldly Clergy forbid them to Preach the Gospel of Sal­vation, they are not bound to keep up any of their Repu­tation or Interest, as long as they have themselves no hand in the Extreams, and Passions of the People. And some that have Wives and Children, and nothing but the Peoples Charity to find them Food and Rayment, being turned out of all publike Maintenance by their Afflicters, and Prosecuted still with continued violence, will think that it is not their duty, to beg their Bread from door to door; nor to turn their Families to be kept on the Almes of the Parish, by losing the Affecti­on of those People, whose Charity only they can expect Relief from: And therefore, they will think that Ne­cessity, and Preservation of their Families Lives and Health, will better excuse their silence, when they De­fend not those that would Destroy them, against the overmuch Opposition of the People; than the Command of their Afflicters will excuse their silence, if they neg­lect to Preach the Christian Faith. And some will think, that finding themselves hated, and hunted by one party; if they [Page 24] lose the Affection of the other also, they shall have none to do their Office with, nor to do any good to; and that they shall but leave the People whom they displease, to follow those passionate Leaders, that will tempt them to more dangerous Extremities, against the Peace of Christian Societies.

But the most judicious and resolved Ministers, that Live not on the Favour or Maintenanee of the People, or are quite above all Worldly Interest, will behave themselves wisely, moderately, and yet resolvedly; and will do nothing, that shall distaste sober and wise Men, nor yet despise the Souls of the most Impotent or Indiscreet; but by solid Principles, endeavour to build them upon solid Grounds; and to use them with the Tenderness, as Nurses should do their crying Children. But yet they will not cherish their Sin, under the Pretence of profit­ing their Souls; nor by Silence, be guilty of their Blood; nor so much as connive at those dangerous Extreams, that seem to serve some present Exigence and Jobb: but threaten future Ruine to the Churches, and Dishonour to the Christian Cause. And therefore, they resolve not to neg­lect the Duties of Charity, to the Bitterest of their Per­secutors: And the rather, because that it will prove in the end, a Charity to the Church, and to the Souls of the Passionate, whose Charity they labour to keep alive. And Silence at Sin, is contrary to their Trust and Office: And they will not be Guilty of that Carnal Wisdom, which would do Evil, that Good may come by it; or that dare not seek to cure the Principles of Uncharitable­ness, Divisions, or Extremities in the People, for fear of losing Advantages of doing them Good; or that dare not disown unlawful Schisms and Separations, for fear of encouraging those Malignants, that call lawful Practices by that Name. They will do God's Work (though with [Page 33] Prudence, and not destructive Rashness, yet) with Fide­lity, and Self-Denyal. And they will lay at Christ's Feet, not only their Interest, in the Favour of Superiors; and their Peace; and Safety, and Liberty, and Estates, and Lives, which are exposed to Malignant Cruelty, among the Cainites of the World: but also, all the Good Thoughts, and Words, and Favour of the Religious sort of People, yea, and Pastors too. And they will look more to the Interest of the Whole Church, than of a Narrow Party; and of Posterity, than of the Present Time: As knowing, that at long-running, its only Truth that will stand up­per-most; when Malignant Violence, and Sectarian Passi­ons, are both run out of Breath. And therefore, in Sim­plicity, and Godly Sincerity, they will have their Con­versations in the World; and not in Fleshly Wisdom, or Selfish-blinding-Passions, or Factions. Let all Men use them how they will, or judge or call them what they will; they will not therefore be false to God, and to their Consciences. And seeing it is their Office to Govern and Teach the People, they will not be Governed by the Favour of the most Censorious, Ignorant, or Proud; but will Guide them as Faithful Teachers, till they are de­serted by them, and disabled. But the Sober, Antient, Wise, and Experienced, will alwayes cleave to them, and forsake the Giddy and Sectarian way.

96. In the Heat of these Extremities, the most Peace­able and sober Part, both of the Conformists and Non-conformists, will be in best Esteem with the grave and sober People; but in the gratest Streight, with both the Extreams.

97. The Godly and Peaceable Conformists, will get the Love of the Sober, by their Holy Doctrine and Lives: But they will be despised by the Sectaries, because they Con­form; [Page 26] and they will be suspected by the Proud and Per­secuting Clergy, as leaning to the Dissenters, and strengthen­ing them by their Favour; because these Ministers will, in all their Parishes, more love and honour the Godly Non-conformists, than the Irreligious, Ignorant, Wordly, Dead-hearted Multitude, or the Malignant Enemies of Godlyness.

98. Hereupon these Conformists being taken for the chief Upholders of the Non-conformists, will be under con­tinual Jealousies, and Rebukes. And perhaps, new Points of Conformity shall be devised, to be imposed on them, which it is known, their Consciences are against; that so they may be forced also to be Non-conformists: Because Secret Enemies are more dangerous, than Open Foes.

99. These Conformists being thus troubled, will seel also the stirring of Passion in themselves; and by the Injury, will be tempted to think more hardly of their Afflicters, than before: And so will Part of them, turn down-right Non-conformists; and the other Part will live in Displeasure, till they see an Opportunity to shew it. And these are the likest to cross and weaken the World­ly, Persecuting Clergy, of any Men.

100. And as for the Moderate Nonconformists, that un­derstand what they do, and why, and seek the Reconciling of all Dissenters; they will also be Loved and Honour­ed by the Sober, Grave, and Experienced Christians: But both Extreams will be against them. The Sectaries will say, as before, That they are Luke-warm, and Car­nal, Selfish, Complying- Men: The proud imposing-Clergy will say, That it is they that have drawn the People in­to these Extreams; and then complain of them, that they cannot Rule them. And they will tell them, That till they Conform themselves, their Moderation doth. but. [Page 27] strengthen the Non-conformists, and keep up the Reputa­tion of Sobriety among them. And the nearer they come to Conformity, the more dangerous they are; as being more able to supplant it. And thus the Moderate and Re­concilers, will be as the Wedge that is prest by both Sides, in the Cleft of Church-Divisions: And no Side liketh them, because they are not given up to the Facti­ous Passions, or Interest of Either.

101. Only those will, in all these Extremities and Di­visions, keep their Integrity; who are, 1. Wise. 2. Hum­ble and Self-denying. 3. Charitable, and principled with a Spirit of Love. 4. And do take the Favour of God, and Heaven alone, for their Hope and Portion, what­ever becometh of them in the World. But the WORLD­LY Persecuting, and the SECTARIAN Party, will be both constituted by these Contrary Principles; 1. Igno­rance and Error. 2. Pride of their own Understandings; every one thinking, that all are Intollerable, that are not of their Mind and Way. 3. Uncharitableness, Malice, or want of Love to others, as to themselves. 4. And over-valuing their Worldly Accommodations, Honours, and E­states.

102. Hereupon the Instruments of a Foolish Shepherd, will still be used to the greater Scattering of the Flocks. And because none are so able to Dispute against them, as the Moderate; therefore they will be taken for their most dangerous Adversaries: And when they are great­ly inclined to the Healing of these Wounds, the Violent and Lordly will not suffer them; but will pour Oyl upon the Flames, which Moderate Men would quench. And (as if they were Blindfolding and Scourging Christ again) they will follow the People with afflicting Wounds; and then charge the Moderate Ministers, with their Discon­tents; [Page 28] and charge them, to reduce them to Peace and Conformity. And if they cannot get them to Love and Honour those that are still Scourging them with Scor­pions, the Scourgers will lay the Blame on these Ministers; and say, It is all long of them, that the People love not those that Wound them. And they that cry out most for Peace, will not endure it; nor give the Peace-makers leave to do any thing, that will accomplish it: nor will keep the Spurr out of the Peoples Sides, whilst they look that others (spur'd more Sharply)▪ should hold the Reins; which yet, at the same time, they take out of their Hands, and forbid them to hold, by forbidding them to Preach the Gospel. So that, it will be the Sum of their Expectations, [ Perform not the Office of Pastors, nor Preach the Gospel of Peace and Piety to the People, any more: But yet, without Preaching to them, see that you Teach them all to Love and Honour us, while we Silence you, and Afflict them; or else we will account you Intollerable, Seditious Schismaticks, and use you as such.]

103. In some Kingdomes or Countries, it will be thought, that the People will be brought to no Obedi­ence to the Lordly Pastors, till their most able or mode­rate Ministers, are kept from them, by Banishment, Im­prisonment, or Confinement: Which will accordingly be done.

104. When the Ministers are Banished or Removed, that restrained the Peoples Passions, the People will make Preachers of themselves; even such as are suited to their Minds.

105. Where Papists or Hereticks are shut out by Laws, they will secretly contribute the utmost of their Endea­vours, to make the Sufferings of Dissenting Protestants, as grievous as possibly they can; that in despite of them, [Page 37] their own Necessities may compel them, to cry out for Liberty; till they procured a common Tolleration for all, and opened the Door for Papists and Hereticks, as well as for Themselves.

104. Surely, Oppression will make Wise Men Mad, Ec­cles. 7. 7.

107. Mad Men will speak Madly, and do Madly.

108. They that speak and do madly, will be thought meetest for Bedlam, and for Chains.

109. When the Ministers are Banished or Removed, and the People left to their Passions, and their own­made-Guides and Teachers; passionate Women and Boyes, and unsetled Novices, will run into unwarran­table Words and Deeds; and will think those Means lawful, which seem to promise them Deliverance, though they be such as God forbiddeth.

110. The Seditions and Miscarriages of some Few will be imputed to the Innocent.

111. For the sake of such Miscarriages, in some King­domes, the Sword will be drawn against them, and the Blood of many will be shed.

112. Hereupon the mis-guided, passionate Youth, be­ing by the Proud Clergy, deprived of the Presence of that Ministry that should moderate them, are like enough to think Rebellion, and Resisting of Authority, a Lawful Means for their own Preservation: And will plead the Law of Nature, and Necessity, for their Justification.

113. If any of the Sober, Wise, Experienced Pastors be left among them, that would restrain them from un­lawful ways, and perswade them to patient Suffering; they will be taken for complying betrayers of Religion, and of the Peoples Lives; that would have them tamely Surrender their Throats to Butchery.

[Page 30] As in a Parenthesis, I will give them some instances for this Prognostick.

1. The great Lord Du Pl [...]ssis (one of the most excel­lent Noble-Men that ever the Earth Bore, that is known to us by any History) being against the holding of an Assembly of the French Churches, against the Kings Pro­hibition, was rejected by the Assembly, as complying with the Courtiers, (because they said, the King had before promised, or granted them that Assembly): But the refusing of his Counsel, cost the Blood of many Thou­sand Protestants; and the loss of all their Garrisons, and Powers, and that lowness of the Protestant Interest there, that we see at this Day.

2. The great Divine Peter De Moulin, was also a­gainst the Rochellers Proceedings against the Kings Prohi­bitions (and so were some chief Protestant Nobles): But he was rejected by his own party; who paid for it, by the Blood of Thousands, and their ruin.

3. I lately Read of a King of France, that hearing that the Protestants made Verses and Pasquels against the Mass and Processions of the Papists, made a severe Law to prohibit it: When they durst not break that Law, their indiscreet Zeal carried them to make certain ridiculous Pictures of the Masse-Priests, and the Proces­sions: which moderate Ministers would have diswaded them from, but were accounted Temporizers and Luke­warm: By which the King being exasperated, shut up the Protestant Churches, took away their Liberties, and it cost many Thousand Men their Lives. And the Que­stion was, Whether God had Commanded such Jears, and Scorns, and Pictures, to be made at so dear a rate, as the rooting out of the Churches, and Religion, and the Peoples Lives.

[Page 31] 4. Great Camero (one of the most judicious Divines in the World) was in Montabon when it stood out in Arms against the King (accounted formerly impregnable▪) He was against their Resistance, & perswaded them to submit. The People of his own Religion, reviled him as a Traytor: one of the Souldiers threatned to run him Through: In a Scottish Passion he unbuttoned his Doublet, and cryed, Feri mi­ser, Strike varlet, or do thy worst; And in the heat, stri­ving to get his own Goods out of the City, fell into a Feavor and Dyed: The City was taken, and the rest of the holds through the Kingdom after it, to the great fall of all the Protestants, and the loss of many Thousand Lives.

114. Where the Devil can bring differences to extre­mities of Violence, the issues are not hard to be conjec­turally fore-seen; but are such as my Prognosticks shall no further meddle with, than to foretell you, that both sides are preparing for the Increase of their fury and ex­tremities, and at last for Repentance, or ruinous Calami­ties, if they do, as I have described.

115. Carnal and discontented States-men, and Politi­cians, will set in on both sides, to blow the Coals, and draw on feuds for their own Ends, and head the discon­tented People to their Ruine.

116. But in those Countrys, where the difference ne­ver cometh to such disorders, there will be a War bred, and kept up in the Peoples Hearts; and Neighbours will be against Neighbours, as Guelphes and Gibellines.

117. When Kingdomes are thus weakened by intes­tine discontents; it will increase the Hopes and Plots of forreign Enemies; and make them think that one Party (that Suffer) will be backward to their own defence, as [Page 40] thinking they can be no worse (which is the Hopes of the Turks in Hungary.)

118. It will be a great injury, and grief, and danger to Christian Kings and States, to have their Kingdomes and Common-wealths thus weakened, and the Cordial Love, and Assistance of their Subjects made so loose and so uncertain.

119. And it will be a continual vexation to Wise and Peaceable Princes, to Govern such divided, discontented People; But to rule a United, Loving, Concordant, Peace­able People, will be their Delight and Joy.

120. A WORLDLY, Covetous, Proud, Domineering, Malignant, Lazy Clergy, will in most Christian Nations, be the great Plague of the World, and troublers of Prin­ces, and Dividers of Churches; who, for the Interest of their Grandure, and their Wills, will not give the Sober, and Peaceable, and Godly Ministers, or People, Leave to serve God quietly, and live in Peace. And the Impa­tient, Self-conceited, Sectarian Spirit, which like Gun-Pow­der, takes Fire upon such Injuries, is the secondary divi­der of the Churches, and hinderer of Christian Love and Peace; and by their mutual Enmity and abuses, they will drive each other so far into the Extremity of Aversati­on and Opposition, that they will but make each other Mad; and then like Mad-men, run and quarrel, while sober Men stand by and pitty them; but can help nei­ther the one party, nor the other, nor preserve their own, or the publike Peace.

121. The grand Endeavour of the Worldly Clergy, will be (in most Kingdoms of the World) to Engage Prin­ces on their side, and to borrow their Sword, to do their work with, against Gain-sayers: For they have no Confidence in the Power of the Keys; but will despise them secretly in [Page 33] their Hearts, as leaden, uneffectual Weapons, while they make it the glory of their order, that the Power of the Keys is theirs.

122. If Princes suppress disorders by the Sword, the said Clergy will ascribe the honor of it to themselves; and say, It was their order, that kept up so much Or­der in the Churches: And when they have put Princes to that trouble, will assume to themselves the praise.

123. The Devil will set in, and do his utmost, to make both Rulers and People believe, that all this Confusion is long of the Christian Religion, and the strict Principles of the Sacred Scriptures; and so to make Men cast off all Religion, and take Christianity to be contrary to their Natural and Civil Interests.

124. And the Papists will every where perswade High and Low, that all this cometh by meddling so much with the Scriptures, and busying the Common People with Religion; and leaving every Man to be a Discerning Judge of Truth and Duty, instead of trusting implicitely, in the Judgment of their Church: And so they would tempt Princes, tamely to surrender half their Government (that is, in all Matters of Religion) to the Pope; and perswade the People, to Resign their Reason or Humanity to him; (that He who is so far off, may Rule it all over the World, by his Missioners and Agents, who must live up­on the Prey) And then he knoweth, that he shall have both Swords, and be the Universal King.

125. To this end, they will strive to make some Ru­lers as bad as they would have them, to do their Work, and to make the rest thought worse of than they are, that they may have a fair Pretense for their Treasons and Usurpations; which was the Case of all the Writers, that plead for Pope Gregory the Seventh, against the Ger­man [Page 34] Emperours; who took that Advantage, to settle the Cardinals Power of Elections; and, in a Council at Rome, to declare the Pope to be above the Emperour, and to Have Power to Depose him: And as bad was done in the Ge­neral-Council, at Later▪ under Innocent the Third. Can. 2, 3.

126. Concerning Princes, I shall give you no Progno­sticks, but Christ's; That it will be as hard for a Rich Man to enter into Heaven, as for a Camel to go through a Needles Eve. And therefore, that you may know what Men the Rich will be, in most Countries of the World.

127. And the Rich will be the Rulers of the World; (and its meet, it should be so: Not that Men should Rule because they are Rich, but that they that Rule should be Rich; and not exposed to Contempt, by a Vul­gar Garb and State.)

128. But some Wise and Good Princes and Magistrates, God will raise up, to keep the Interest of Truth and Ju­stice, from sinking in Barbarousness, and Diabolical Wicked­n [...]ss.

129. And where Princes and Magistrates are bad, they will seldom do so much Hurt as Good, or prove very Cru­el, where the Worldly or Corrupt Clergy, do not animate and instigate them: Their Reason, their Interest, and their Experience, will lead them, by Man-like Usage, to seek the Peoples Love and Quietness, and their Kingdomes Unity and Strength. But Bloody Persecutions (such as that of the Waldenses, Piedmont lately, France, Ireland, Queen Maries, &c.) are ordinarily the Effects of Clergy-Interest and Zeal.

130. The Grand Designe of the Devil, through the World, will be to Corrupt the Two great Ordinances of Cod, Magistracy and Ministry; and turn them both a­gainst [Page 35] Christ, who giveth them their Power. The In­stances of his Success, are most Notorious, in the TUR­KISH EMPIRE, and the PAPAL KINGDOME, called by them, The Catholick-Church: (Which Cam­panella, de Regno Dei, doth labour to prove, by all the Prophesies cited by the Millenarians, or Fifth-Monarchy-Men, to be the True Universal Kingdom of Christ; in which, by his Vicar the Pope, he shall Reign over all the Kings and Kingdomes of the Earth.)

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 [Page 38] 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.

[Page 39] 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.

[Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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.

[Page 44] 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 [Page 45] 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.

[Page 46] 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 [Page 47] 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.

[Page 48] 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, [Page 49] 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 [Page 50] 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 [Page 51] 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.

[Page 52] 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.

[Page 53] 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 [Page 54] 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 [Page 55] 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; [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] 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 [Page 60] 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, [Page 61] 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 [Page 62] 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.