Sermon I – Acts 16 : 9 – John Owen

A vision of unchangeable, free mercy, in sending the means of grace to undeserving sinners.

“And a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” — Acts 16:9.

       The kingdom of Jesus Christ is frequently in the Scripture compared to growing things,⁴— small in the beginning and first appearance, but increasing by degrees unto glory and perfection. The shapeless stone⁵  cut out without hands, having neither form nor desirable beauty given unto it, becomes a great mountain, filling the whole earth, Dan. 2:35. The small vine brought out of Egypt quickly covers the hills with her shadow, — her boughs reach unto the sea, and her branches unto the river, Ps. lxxx. 8. The tender plant⁶ becomes as the cedars of God; and the grain of mustard-seed to be a tree for the fowls of the air to make their nests in the branches thereof. Mountains are made plains before it, every valley is filled, and the crooked paths made straight, that it may have a passage to its appointed period; — and all this, not only not supported by outward advantages, but in direct opposition to the combined power⁷ of this whole creation, as fallen and in subjection to the “god of this world,” the head thereof. As Christ was “a tender plant,”⁸ seemingly easy to be broken; and “a root out of a dry ground,” not easily flourishing, yet liveth for ever;⁹ so his people and kingdom, — though as a “lily among thorns,”¹⁰ as “sheep among wolves,”¹¹ as a “turtledove” among a multitude of devourers,¹² — yet stands unshaken, at least unshivered. 

      The main ground and foundation of all this is laid out, verses 6–9 of this chapter, — containing a rich discovery how all things here below, especially such as concern the gospel and Church of Christ, are carried along through innumerable varieties and a world of contingencies, according to the regular motions and goings forth of a free, eternal, unchangeable  decree: as all inferior orbs, notwithstanding the eccentrics and irregularities of their own inhabitants, are orderly carried about by the first Mover.

      In verse 6, the planters of the gospel are “forbidden to preach the word in Asia”¹³ (that part of it peculiarly so called); and, verse 7, assaying to go with the same message into Bithynia, they are crossed by the Spirit in their attempts; but in my text are called to a place on which their thoughts were not at all fixed:— which calling and which forbidding were both subservient to His free determination “who worketh all things according to the counsel of his own will,” Eph. 1:11.

     And no doubt but, in the dispensation of the gospel throughout the world, unto this day, there is the like conformity to be found to the pattern of God’s eternal decrees; though to the messengers not made known aforehand by revelation, but discovered in the effects, by the mighty working of Providence.

      Amongst other nations, this is the day of England’s visitation, “the Dayspring from on high” having visited this people, and “the Sun of righteousness” arising upon us “with healing in his wings;”¹⁴ — a man of England hath prevailed for assistance, and the free grace of God hath wrought us help by the gospel.

       Now, in this day three things are to be done, to keep up our spirits unto this duty, of brining down our souls by humiliation.

      First, To take us off the pride of our own performances, endeavours, or any adherent worth of our own: “Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel,” — O house of England! Ezek. 36:32.

      Secondly, To root out that atheistical corruption which depresses the thoughts of men, not permitting them, in the highest products of Providence, to look above contingencies and secondary causes; — though God “hath wrought all our works for us,” Isa. 26:12; and “known unto him are all his works from the beginning of the world,” Acts 15:18. 

      Thirdly, To show that the bulk of this people are as yet in the wilderness, far from their resting-place, like sheep upon the mountains, as once Israel, Jer. 1:6, — as yet wanting help by the gospel.

       The two first of these will be cleared by discovering how that all revolutions here below — especially every thing that concerns the dispensation of the gospel and kingdom of the Lord Jesus — are carried along according to the eternally fixed purpose of God, free in itself, taking neither rise, growth, cause, nor occasion, from any thing amongst the sons of men.

       The third, by laying open the helpless condition of gospel-wanting souls, with some particular application; to all which my text directly leads me.

      The words in general are the relation of a message from heaven unto Paul, to direct him in the publishing of the gospel, — as to the place and persons wherein and to whom he was to preach. And in them you have these four things:—

      1. The manner of it; it was by vision — “A vision appeared.”

      2. The time of it, — “In the night.”

       3. The bringer of it, — “A man of Macedonia.”

       4. The matter of it, — help for the Macedonians, interpreted, verse 18, to be by preaching of the gospel.

      A little clearing of the words will make way for observations.

     1. For the manner of the delivery of this message, — it was by vision. Of all the ways that God used of old to reveal himself unto any in an extraordinary manner, — which were sundry and various, Heb. 1:1, — there was no one so frequent as this of vision. Wherein this did properly consist, and whereby it was distinguished from other ways of the discovery of the secrets of the Lord, I shall not now discuss. In general, visions are revelations of the mind of the Lord concerning some hidden things, present or future, and not otherwise to be known. And they were of two sorts.

      (1.) Revelations merely by word¹⁵ or some other more internal species,¹⁶ without any outward sensible appearance; which, for the most part, was the Lord’s way of proceeding with the prophets; — which transient light, or discovery of things before unknown, they called a vision.¹⁷ 

      (2.) Revelations accompanied with some sensible apparitions, and that either, —

      [1.] Of things; as usually, among the prophets, rods and pots,¹⁸ wheels and trees,¹⁹  lamps, axes, vessels, rams, goats, and the like, were presented unto them.

      [2.] Of persons; and those, according to the variety of them, of three sorts. 8 1st, Of the second person of the Trinity; and this either, — First, In respect of some glorious beams of his Deity; as to Isa. 6:1, with John 12:41; — to Dan. 10:5, 6, — as afterward to John, Rev. 1:13–15; to which you may add the apparitions of the glory of God not immediately designing the second person, as Ezek. 1:1.

       Secondly, With reference to his humanity to be assumed; as to Abraham, Gen. 18:1, 2; — to Josh. 5:13–15, etc.

       2dly, Of angels; as unto Peter, Acts 12:7; — to the women, Matt. 28:5; — to John, Rev. 22:8, etc.

      3dly, Of men;²⁰ as in my text.

       Now, the several advancements of all these ways in dignity and pre-eminence, according as they clearly make out intellectual verity, or according to the honour and exaltation of that whereof apparition is made, are too fruitless a speculation²¹ for this day’s exercise.

      Our vision is of the latter sort, accompanied with a sensible appearance, and is called ὅραμα. There be two words in the New Testament signifying vision, ὅραμα and ὀπτασία, coming from different verbs, but both signifying to see. Some distinguish them, and say that ὀπτασία is a vision, — καθ’ ὕπαρ, an appearance to a man awake; ὅραμα, — καθ’ ὄναρ, an appearance to a man asleep, called sometimes a dream, Job 33:15, — like that which was made to Joseph, Matt. 2:19. But this distinction will not hold, our Saviour calling that vision which his disciples had at his transfiguration, when doubtless they were waking, ὅραμα, Matt. 17:9. So that I conceive Paul had his vision waking; — and the night is specified as the time thereof, not to intimate his being asleep, but rather his watchfulness, seeking counsel of God in the night which way he should apply himself in the preaching of the gospel. And such I suppose was that of latter days, whereby God revealed to Zuinglius a strong confirmation of the doctrine of the Lord’s supper, from Exod. xii. 11, against the factors for that monstrous figment of transubstantiation.

      2. For the second, or time of this vision, I need say no more than what before I intimated.

      3. The bringer of the message, — ἀνήρ τις ἦν Μακεδὼν ἑστὼς, he was a man of Macedonia in a vision. The Lord made an appearance unto him as of a man of Macedonia, discovering even to his bodily eyes a man; and to his mind, that he was to be conceived as a man of Macedonia. This was, say some,²² an angel; — the tutelar angel of the place, say the popish expositors,²³ or the genius of the place, according to the phrase of the heathens, of whom they learned their demonology; — perhaps him, or his antagonist, that not long before 9 appeared to Brutus²⁴ at Philippi. But these are pleasing dreams; — us it may suffice that it was the appearance of a man, the mind of Paul being enlightened to apprehend him as a man²⁵ of Macedonia; and that with infallible assurance, such as usually accompanieth divine  revelations in them to whom they are made, as Jer. 23:28, — for upon it Luke affirmeth, verse 10, they assuredly concluded that the Lord called them into Macedonia.

      4. The message itself is a discovery of the want of the Macedonians, and the assistance they required, which the Lord was willing should be imparted unto them. Their want is not expressed, but included in the assistance desired, and the person unto whom for it they were directed. Had it been to help them in their estates, they should scarcely have been sent to Paul, who, I believe, might for the most part say, with Peter, “Silver and gold have I none;”²⁶ — or had it been with a complaint that they — who from a province of Greece, in a corner of Europe, had on a sudden been exalted into the empire of the eastern world — were now enslaved to the Roman power and oppression, they might better have gone to the Parthians, then the only state in the world formidable to the Romans. Paul, though a military man, yet fought not with Nero’s legions, the then visible devil of the upper world; but with legions of hell, of whom the earth was now to be cleared.²⁷ It must be a soul-want, if he be entrusted with the supplying of it. And such this was, — help from death, hell, Satan, from the jaws of that devouring lion. Of this the Lord makes them here to speak, what every one in that condition ought to speak, — Help, for the Lord’s sake. It was a call to preach the gospel.

       The words being opened, we must remember what was said before of their connection with the verses foregoing, — wherein the preachers of the gospel are expressly hindered from above from going to other places, and called hither. Whereof no reason is assigned, but only the will of Him that did employ them; and that no other can be rendered I am farther convinced, by considering the empty conjectures of attempters.

      God foresaw that they would oppose the gospel, says our Beda. So, say I, might he of all nations in the world, had not he determined to send his effectual grace²⁸ for the removal 10 of that opposition; besides, he grants the means of grace to despisers, Matt. 11:21. — They were not prepared for the gospel, says Œcumenius. As well, say I, as the Corinthians, whose preparations you may see, 1 Cor. 6:9–11; or any other nation, as we shall afterward declare: yet to this foolish conjecture adhere the Papists and Arminians²⁹ — God would have those places left for to be converted by John, says Sedulius; yet the church at Ephesus, the chief city of those parts, was planted by Paul, says Ignatius and Irenæus.³⁰ — He foresaw a famine to come upon those places, says Origen, from which he would deliver his own; and therefore,  it seems, left them to the power of the devil. More such fancies³¹ might we recount, of men unwilling to submit to the will of God; but upon that, as the sole discriminating cause of these things, we rest, and draw these three observations:—

      I. The rule whereby all things are dispensed here below, — especially in the making out of the means of grace, — is the determinate will and counsel of God. Stay not in Asia, go not into Bithynia, but come to Macedonia. “Even so, Father; for so it seemed good in thy sight.”

      II. The sending of the gospel to any nation, place, or persons, rather than others, as the means of life and salvation, is of the mere free grace and good pleasure of God. “Stay not in Asia;” etc.

       III. No men in the world want help, like them that want the gospel. “Come and help us.”

      I. Begin we with the first of these: The rule whereby, etc. All events and effects, especially concerning the propagation of the gospel and the Church of Christ, are, in their greatest variety, regulated by the eternal purpose and counsel of God.³²

       All things below in their events are but the wax,³³  whereon the eternal seal of God’s purpose hath left its own impression; and they every way answer unto it. It is not my mind to extend this to the generality of things in the world, nor to show how the creature can by no means deviate from that eternal rule of providence whereby it is guided; — no more than an arrow can avoid the mark, after it hath received the impression of an unerring hand, — or well-ordered wheels not turn according to the motion given them by the master-spring, — or the wheels in Ezekiel’s vision³⁴ move irregularly to the spirit of life that was in them. 11 Nor yet, secondly, how that, on the other side, doth no way prejudice the liberty of second causes,³⁵  in their actions, agreeable to the natures they are endued withal. He who made and preserves the fire, and yet hinders not but that it should burn, or act necessarily agreeable to its nature; by his making, preserving, and guiding of men, hindereth not, yea, effectually causeth, that they work freely, agreeable to their nature. Nor yet, thirdly, to clear up what a straight line runs through all the darkness, confusion, and disorder in the world,³⁶ — how absolutely, in respect of the first fountain and last tendency of things, there is neither deformity, fault, nor deviation, every thing that is amiss consisting in the transgression of a  moral rule, which is the sin of the creature,³⁷ the first cause being free:— as he that causeth a lame man to go, is the cause of his going, but not of his going lame; — or the sun exhaling a smell from the kennel, is the cause of the smell, but not of its noisomeness; for from a garden his beams raise a sweet savour. Nothing is amiss but what goeth off from its own rule; which he cannot do who will do all his pleasure,³⁸ and knows no other rule.

       But omitting these things, I shall tie my discourse to that which I chiefly aimed at in my proposition; viz., to discover how the great variety which we see in the dispensation of the means of grace, proceedeth from, and is regulated by, some eternal purpose of God, unfolded in his word. To make out this, we must lay down three things.

      1. The wonderful variety in dispensing of the outward means of salvation, in respect of them unto whom they were granted, used by the Lord since the fall; — I say, since the fall, for the grace of preserving from sin, and continuing with God, had been general, universally extended to every creature; but [as] for the grace of rising from sin, and coming again unto God, that is made exceeding various, by some distinguishing purpose.

       2. That this outward dispensation being presupposed, yet in effectual working upon, particular persons, there is no less variety; for “he hath mercy on whom he will have mercy.”

      3. Discover the rules of this whole administration.

      1. For the first, The promise was at first made unto Adam, and by him doubtless conveyed to his issue, and preached to the several generations which his eyes beheld proceeding from his own loins;³⁹ but yet by the wickedness of the old world, all flesh corrupting their ways, 12 we may easily collect that the knowledge of it quickly departed from the most; — sin banishing the love of God from their hearts, hindered the knowledge of God from continuing in their minds.⁴⁰  After many revivings, by visions, revelations, and covenants, it was at length called in from the wide world, and wholly restrained to the house, family, and seed of Abraham,⁴¹ with whom alone all the means of grace continued for thrice fourteen generations. They alone were in Goshen, and all the world besides in thick darkness; — the dew of heaven was on them as the fleece, when else all the earth was dry. God “showeth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation,” Ps. cxlvii. 19, 20. The prerogative of the Jews was chiefly in this, that to them were committed the oracles of God, Rom. 3:1. To them pertained “the adoption, and the glory, the covenants, and the giving of the law, and the service of God, and the promises,” Rom. 9:4. But when  the fulness⁴² of time came, the Son of God being sent in the likeness of sinful flesh, drew all men unto him; and God, who had before winked at the time of their ignorance, then called them every where to repent, commanding the gospel to be preached to the universality of reasonable creatures, and the way of salvation to be proclaimed unto all; — upon which, in few years, the sound of the gospel went out into all nations,⁴³ and the Sun of righteousness displayed his beams upon the habitable parts of the earth. But yet once more this light, by Satan and his agents, persecutors and seducers, is almost extinguished, as was foretold, 2 Thess. ii., — remaining but in few places, and burning dim where it was, — the kingdom of the beast being full of darkness, Rev. 16:10. Yet God again raiseth up reformers, and by them kindles a light, we hope, never to be put out. But, alas! what a spot of ground doth this shine on, in comparison of the former vast extents and bounds of the Christian world! Now, is all this variety, think you, to be ascribed unto chance, as the philosopher thought the world was made by a casual concurrence of atoms? or hath the idol free-will, with the new goddess contingency, ruled in these dispensations? Truly neither the one nor the other, no more than the fly raised the dust by sitting on the chariot wheel; — but all these things have come to pass according to a certain unerring rule, given them by God’s determinate purpose and counsel.

      2. Presupposing this variety in the outward means, how is it that thereupon one is taken, another left? The promise is made known to Cain and Abel; — one the first murderer, the 13 other the first martyr. Jacob and Esau had the same outward advantages; but the one becomes Israel, the other Edom, — the one inherits the promises, the other sells his right for a mess of pottage. At the preaching of our Saviour, some believed, some blasphemed; — some said he was a good man; others said, nay, but he deceived the people. Have we not the word in its power this day, and do we not see the like various effects, — some continuing in impenitency, others in sincerity closing with Jesus Christ? Now, what shall we say to these things? What guides these wheels? who thus steers his word for the good of souls? Why, this also, as I said before, is from some peculiarly distinguishing purpose of the will of God.

       3. To open the third thing proposed, I shall show, — (1.) That all this variety is according to God’s determinate purpose, and answereth thereunto; (2.) The particular purposes from whence this variety proceedeth.

      (1.) Eph. 1:11, “He worketh all things according to the counsel of his own will.” As a man may be said to erect a fabric⁴⁴ according to the counsel of his will, when he frameth it before in his mind, and maketh all things in event answer his preconceived platform, — all things (especially τὰ πάντα, all those things of which the apostle there treateth, gospel things) have their futurition and manner of being from his eternal purpose:⁴⁵ — whence also is the idea in the mind of God of all things, with their circumstances,⁴⁶  that shall be; that is, the first mover, continuing itself immovable, giving to every thing a regular motion, according to the impression which from that it doth receive: “For known unto him are all his works from the beginning of the world,” Acts 15:18.

      If any attendants of actions might free and exempt them from the regular dependence we insist upon, they must be either contingency or sin; but yet for both these we have, besides general rules, clear, particular⁴⁷ instances. What seems more contingent and casual than the unadvised slaying of a man with the fall of the head of an axe from the helve, as a man was cutting wood by the way side? Deut. 19:5; yet God assumes this as his own work, Exod. 21:13. The same may be said of free agents and their actions. And for the other, see Acts 4:27, 28, — in the crucifying of the Son of God’s love, — all things came to pass according as his counsel had before deter — mined that it should be done. Now, how in the one of 14 these liberty is not abridged, the nature of things not changed in the other, sin is not countenanced,⁴⁸ belongs not to this discourse. “The counsel of the Lord,” then, “standeth for ever, the thoughts of his heart unto all generations,” Ps. 33:11. “His counsel standeth, and he will do all his pleasure,” Isa. xlvi. 10. For he is the Lord, and he changeth not, Mal. 3:6. With him is neither variableness nor shadow of turning, James 1:17. All things that are, come to pass in that unchangeable method in which he hath laid them down from all eternity.

      (2.) Let us look peculiarly upon the purposes according to which the dispensations of the gospel, both in sending and withholding it, do proceed.

      [1.] For the not sending of the means of grace unto any people, whereby they hear not the joyful sound of the gospel, but have in all ages followed dumb idols, as many do unto this day. In this chapter of which we treat, the gospel is forbidden to be preached in Asia and Bithynia; — which restraint, the Lord by his providence as yet continues to many parts of the world. Now, the purpose from whence this proceedeth, and whereby it is regulated,  you have, Rom. 9:22, “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” compared with Matt. 11:25, 26, “Thou hast hid these things from the wise and prudent. Even so, Father; for so it seemed good in thy sight;” and with Acts 14:16, — he “suffered all nations to walk in their own ways.”⁴⁹  Now, God’s not sending the truth, hath the same design and aim with his sending the efficacy of error; viz., “that they all may be damned” who have it not; “there being no other name under heaven, whereby they may be saved,” but only that which is not revealed unto them; — God, in the meantime, being no more the cause⁵⁰  of their sins, for which they incur damnation, than the sun is the cause of cold and darkness, which follow the absence thereof: or he is the cause of a man’s imprisonment for debt, who will not pay his debt for him, though he be no way obliged so to do. So, then, the not sending of the gospel to any people, is an act regulated by that eternal purpose of God whereby he determineth to advance the glory of his justice, by permitting some men to sin, to continue in their sin, and for sin to send them to their own place; — as a king’s not sending a pardon to condemned malefactors is an issue of his purpose that they shall die for their faults. When you see the gospel strangely, and through wonderful varieties and unexpected providences, carried away from a people, know that the spirit which moves in those wheels is that purpose of God which we have recounted.

       [2.] To some people, to some nations, the gospel is sent. God calls them to repentance and acknowledgment of the truth, — as in my text, Macedonia: and England, the day wherein we breathe. Now, there is in this a twofold aim. 1. Peculiar, towards some in their conversion. 2. General, towards all, for conviction. And therefore it is acted according to a twofold purpose, which carries it along, and is fulfilled thereby.

       First, His purpose of saving⁵¹  some in and by Jesus Christ, effectually to bring them unto himself, for the praise of his glorious grace. Upon whomsoever the seal of the Lord is stamped, that God knows them, and owns them as his, to them he will cause his gospel to be revealed. Acts 18:10, Paul is commanded to abide at Corinth, and to preach there, because God had much people in that city. Though the devil had them in present possession,⁵²  yet they were God’s in his eternal counsel. And such as these they were for whose sake the man of Macedonia is sent on his message. Have you never seen the gospel hover about a nation, now and then about to settle, and anon scared and upon wing again; yet working  through difficulties, making plains of mountains and filling valleys, overthrowing armies, putting aliens to flight, and at length taking firm root like the cedars of God? Truly if you have not, you are strangers to the place wherein you live. Now, what is all this but the working of the purpose of God to attain its proposed end, of gathering his saints to himself? In the effectual working of grace also for conversion and salvation, whence do you think it takes its rule and determination, in respect of particular objects, that it should be directed to John, not Judas, — Simon Peter, not Simon Magus? Why, only from this discriminating⁵³  counsel of God from eternity, to bring the one and not the other to himself by Christ. “The Lord added to the church such as should be saved,” Acts 2:47. The purpose of saving is the rule of adding to the church of believers. And Acts 13:48, “As many believed as were or  dained to eternal life.” Their fore-ordaining to life eternal gives them right to faith and belief. The purpose of God’s election is the rule of dispensing saving grace.

       Secondly, His purpose of leaving some inexcusable⁵⁴ in their sins, for the farther manifestation of his glorious justice, is the rule of dispensing the word unto them. Did you never see the gospel sent or continued to an unthankful people,⁵⁵  bringing forth no fruits meet for it? Wherefore it is so sent, see Isa. 6:9, 10; — which prophecy you have fulfilled, John 12:37–41; in men described, Jude 4, and 1 Pet. 2:8. But here we must strike sail, the waves swell, and it is no easy task to sail in this gulf. The righteousness of God is a great mountain, easy to be seen; but his judgments are like the great deep: who can search into the bottom thereof? Ps. 36:6. And so I have, I hope, discovered how all things here below, concerning the promulgation of the gospel, are, in their greatest variety, straightly regulated by the eternal purposes and counsel of God

      The uses of it follow.

      Use 1. To discover whence it is that the work of reforming the worship of God, and settling the almost departing gospel, hath so powerfully been carried along in this nation; — that a beautiful fabric is seen to arise in the midst of all oppositions, with the confusion of axes and hammers sounding about it, though the builders have been forced oftentimes, not only with one hand, but with both, to hold the weapons⁵⁶  of war; — that although the wheels of our chariots have been knocked off, and they driven heavily, yet the regular motions of the superior wheels of providence have carried on the design towards the resting-place aimed at; — that the ship hath been directed to the port, though the storm had quite puzzled the pilots and mariners:— even from hence, that all this great variety was but to work out one Certain fore-appointed end, proceeding in the tracts and paths which were traced out for it from eternity; which, though they have seemed to us a maze or labyrinth, such a world of contingencies and various chances hath the work passed through, yet, indeed, all the passages thereof have been regular and straight, answering the platform laid down for the whole in the counsel of God. Dan. 9:1, makes his supplication for the restoration of Jerusalem; verse 23, an angel is sent to tell him, that “at the beginning of his supplication the commandment came forth,” — viz., that it should be accomplished. It was before determined, and is now set on work; but yet what mountains⁵⁷  of opposition, what hinderances lay in the way! Cyrus must come to the crown by the death or slaughter of Darius,⁵⁸  — his heart 17 be moved to send some to the work: in a short time Cyrus is cut off. Now, difficulties arise from the following kings:— what their flattering counsellors, what the malignant nations about them conspired, the books of Nehemiah and Ezra sufficiently declare. Whence, verse 25, the angel tells Daniel, that from “the commandment to restore and build Jerusalem unto Messiah the Prince shall be seven weeks, and sixty-two weeks; the street shall be built again, and the wall, in troublesome times;” that is, it shall be seven weeks to the finishing of Jerusalem, and thence to Messiah the Prince sixty-two weeks; — seven weeks, that is, forty-nine years; for so much it was from the decree of Cyrus⁵⁹  to the finishing of the wall by Nehemiah: of which time the temple, as the Jews affirmed, was all but three years in building, John 2:20. During which space, how often did the hearts of the people of God faint in their troubles, as though they should never have seen an end! And therefore, ever and anon they were ready to give over, as Hag. 1:2. But yet we see the decree was fixed, and all those varieties did but orderly work in an exact method for the glorious accomplishment of it.

       England’s troubles have not yet endured above half the odd years of those reformers’ task; yet, good God! how short-breathed are men! What fainting is there! what repining, what grudging against the ways of the Lord! But let me tell you, that as the water in the stream will not go higher than the head of the fountain, no more will the work in hand be carried one step higher or beyond the aim of its fountain, the counsel of God, from whence it hath its rise. And yet, as a river will break through all oppositions, and swell to the height of mountains, to go to the sea from whence it came; so will the stream of the gospel, when it comes out from God, break down all mountains of opposition, and not be hindered from resting in its appointed place. It were an easy thing to recall your minds to some trembling periods of time, when there was trembling in our armies, and trembling in our councils, — trembling to be ashamed, to be repented of, — trembling in the city and in the country; and men were almost at their wits’ end for the sorrows and fears of those days: and yet we see 18 how the unchangeable purpose of God hath wrought strongly through all these straits, from one end to another, that nothing might fall to the ground of what he had determined. If a man, in those days, had gone about to persuade us that all our pressures were good omens, that they all wrought together for our good, we could have been ready to cry, with the woman who, when she had recounted her griefs to the physician, and he still replied they were good signs, οἴ μοι ἀγαθῶν ἀπόλλυμαι, “Good signs have undone me,” — These good signs will be our ruin: yet, behold, we hope the contrary. Our day hath been like that mentioned, Zech. 14:6, 7, — a day whose light is neither clear nor dark, — a day known only to the Lord, seeming to us to be neither day nor night. But God knew all this while that it was a day, — he saw how it all wrought for the appointed end; and in the evening, in the close, it will be light, so light as to be to us discernible. In the meantime we are like unskilful men, [who] going to the house of some curious artist, so long as he is about his work, despise it as confused; but when it is finished, admire it as excellent:— whilst the passages of providence are on us, all is confusion; but when the fabric is reared, glorious.

        Use 2. Learn to look upon the wisdom of God in carrying all things through this wonderful variety, exactly to answer his own eternal purpose; — suffering so many mountains to lie in the way of reforming his churches and settling the gospel, that his Spirit may have the glory, and his people the comfort in their removal. It is a high and noble contemplation, to consider the purposes of God, so far as by the event revealed, and to see what impressions his wisdom and power do leave upon things accomplished here below, — to read in them a temporary history of his eternal counsels. Some men may deem it strange, that his determinate will, which gives rule to these things, and could in a word have reached its own appointment, should carry his people so many journeys in the wilderness, and keep us thus long in so low estate. I say, — not to speak of his own glory, which hath sparkled forth of this flinty opposition, — there be divers things, things of light, for our good, which he hath brought forth out of all that darkness wherewith we have been overclouded. Take a few instances. 

      (1.) If there had been no difficulties, there had been no deliverances. And did we never find our hearts so enlarged towards God upon such advantages, as to say, Well, this day’s temper of spirit was cheaply purchased by yesterday’s anguish and fear; — that was but a being sick at sea?

       (2.) Had there been no tempests and storms, we had not made out for shelter. Did you never run to a tree for shelter in a storm, and find fruit which you expected not? Did you 19 never go to God for safeguard in these times,⁶⁰  driven by outward storms, and there find unexpected fruit, the “peaceable fruit of righteousness,”⁶¹   that made you say, Happy tempest, which cast me into such a harbour? It was a storm⁶²  that occasioned the discovery of the golden mines of India; — hath not a storm driven some to the discovery of the richer mines of the love of God in Christ?

      (3.) Had not Esau come against him with four hundred men, Jacob had not been called Israel; — he had not been put to it to try his strength with God, and so to prevail. Who would not purchase with the greatest distress that heavenly comfort which is in the return of prayers? The strength of God’s Jacobs in this kingdom had not been known, if the Esaus had not come against them. Some say, this war hath made a discovery of England’s strength, what it is able to do. I think so also, — not what armies it can raise against men, but with what armies of prayers and tears it is able to deal with God. Had not the brethren strove in the womb, Rebekah had not asked, “Why am I thus?” — nor received that answer, “The elder shall serve the younger.” Had not two sorts of people struggled in the womb of this kingdom, we had not sought, nor received, such gracious answers. Thus do all the various motions of the lower wheels serve for our good, and exactly answer the impression they receive from the master-spring, the eternal purpose of God. Of this hitherto.

       II. The sending of the gospel to any one nation rather than another, as the means of life and salvation, is of the mere free grace and good pleasure of God.

       Now; before I come to make out the absolute independency and freedom of this distinguishing mercy, I shall premise three things.

        1. That the not sending of the gospel to any person or people is of God’s mere good pleasure,⁶³ Nand not of any peculiar distinguishing demerit in that person or people. No man or nation doth “majorem ponere obicem,” lay more or greater obstacles against the gospel than another. There is nothing imaginable to lay a block in the passage thereof but only sin. Now, these sins are, or may be, of two sorts; — either, first, Against the gospel itself, which may possibly hinder the receiving of the gospel, but not the sending of it, which it presupposed: secondly, Against the covenant they are under, and the light they are guided by, before the beams of the gospel shine upon them. Now, in these generally all are equal,⁶⁴  all  having sinned and come short of the glory of God; and in particular sins against the law and light of nature, no nations have gone farther than they which were soonest enlightened with the word, as afterward will appear: so that the sole cause of this is the good pleasure of God, as our Saviour affirmeth, Matt. 11:25, 26.

      2. That sins against the covenant of works, which men are under before the gospel⁶⁵  comes unto them, cannot have any general demerit, that the means of life and salvation by free grace should not be imparted to them. It is true, all nations have deserved to be turned into hell, and a people that have had the truth, and detained it in ungodliness, deserve to be deprived of it; — the first, by virtue of the sanction of the first broken covenant; the other, by sinning against that which they had of the second. But that men in a fallen condition, and not able to rise, should hereby deserve not to be helped up, needeth some distinction to clear it.

       There is, then, a twofold demerit and indignity; — one merely negative, or a not deserving to have good done unto us; the other positive, deserving that good should not be done unto us. The first of these is found in all the world, in respect of the dispensation of the gospel. If the Lord should bestow it only on those who do deserve it, he must for ever keep it closed up in the eternal treasure of his own bosom. The second is found directly in none, in respect of that peculiar way which is discovered in the gospel, because they had not sinned against it; which, rightly considered, gives no small lustre to the freedom of grace.

       3. That there is a right in the gospel, and a fitness in that gracious dispensation to be made known to all people in the world; that no singular portion of the earth should be any longer a holy land, or any mountain of the world lift up its head above its fellows. And this right hath a double foundation.

      (1.) The infinite value and worth of the blood of Christ, giving fulness⁶⁶  and fitness to the promises founded thereon to be propounded to all mankind; for through his blood remission of sins is preached to whosoever believes on him, Acts 10:43, — “to every creature,” Mark 16:15. God would have a price of that infinite value for sin laid down, as might justly give advantage to proclaim a pardon infinitely to all that will come in and accept of it, — there being in it no defect at all (though intentionally only a ransom for some), but that by it the world might know that he had done whatsoever the Father commanded him, John 14:31.

      (2.) In that economy and dispensation of the grace of the new covenant, breaking forth  in these latter days, whereby all external distinction of places and persons,⁶⁷  people and nations, being removed, Jesus Christ taketh all⁶⁸  nations to be his inheritance, dispensing to all men the grace of the gospel, bringing salvation, as seemeth best to him, Tit. 2:11, 12. For being lifted up, he drew all unto him, having redeemed us with his blood, “out of every kindred and tongue, people and nation,” Apoc. 5:9. And on these two grounds it is that the gospel hath in itself a right and fitness to be preached to all, even as many as the Lord our God shall call.

       These things being premised, I come to the proof of the assertion.

      Deut. 7:7, 8. Moses is very careful in sundry places to get this to take an impression upon their spirits, that it was mere free grace that exalted them into that condition and dignity wherein they stood, by their approach unto God, in the enjoyment of his ordinances; — in this most clearly rendering the cause of God’s love in choosing them, mentioned, verse 7, to be only his love. Verse 8, his love towards them is the cause of his love, — his free love eternally determining, his free love actually conferring, those distinguishing mercies upon them. It was not for their righteousness, for they were a stiff-necked people, Deut. 9:6.

      Matt. 11:25, 26: Our Saviour laying both these things together, the hiding of the mysteries of salvation from some, and revealing them to others, renders the same reason and supreme cause of both, of which no account can be rendered, only the good pleasure of God: “I thank thee, O Father.” And if any will proceed higher, and say, Where is the justice of this, that men equally obnoxious should be thus unequally accepted? we say, with Paul, “That he will have mercy on whom he will have mercy, and whom he will he hardeneth. And who art thou, O man, that disputest against God?” “Si tu es homo, et ego homo, audiamus dicentem, O homo, Tu quis?”⁶⁹  To send a pardon to some that are condemned, suffering the rest to suffer, hath no injustice. If this will not satisfy, let us say, with the same apostle, Ὦ βάθος, Rom. 11:33, “O the depth,” etc.

       Yea, so far is it from truth, that God should dispense and grant his word and means of grace by any other rule, or upon any other motive, than his own will and good pleasure,⁷⁰   that we find in Scripture the direct contrary to what we would suppose, even mercy showed to the more unworthy, and the more worthy passed by; reckoning worthiness and unworthiness by less or greater sin, with less or more endeavours. Christ preaches to Chorazin and Bethsaida, which would not repent; and at the same time denies the word to Tyre and Sidon, which would have gotten on sackcloth and ashes, when the other continued delicate despisers, Matt. 11:21. Ezekiel is sent to them that would not hear him, passing by them that would have hearkened, chap. 3:5; which is most clear, Rom. 9:30, 31, “The Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” If, in the dispensation of the gospel, the Lord had had any respect to the desert of people, Corinth, that famous place of sinning, had not so soon enjoyed it, — the people whereof, for worship, were led away with dumb idols, 1 Cor. 12:2; and for their lives, you have them drawn to the life, 1 Cor. 6:9–11, “Fornicators, idolaters, adulterers; effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners,” καὶ ταῦτά τινες ἦτε, which is to be repeated, ἀπὸ τοῦ κοινοῦ, — “Some of you were fornicators, some idolaters; but ye are sanctified.” Seem not these to the eye of flesh goodly qualifications for the gospel of Jesus Christ? Had these men been dealt withal according as they had disposed themselves, not fitter fuel for hell could the justice of God require; but yet ye see to these the gospel comes with the first, “a light shines to them that sit in darkness and in the shadow of death.”

       If God send or grant the gospel, which is the means of grace, upon any other ground but his mere good pleasure, then it must be an act of remunerative justice.⁷¹  Now, there is no such justice in God towards the creature, but what is founded upon some preceding covenant, or promise of God to the creature, — which is the only foundation of all relation between God and man, — but only those that attend creation and sovereignty. Now, what promise do you find made to, or covenant with, a people as yet without the gospel; — I mean conditional promises, inferring any good to be bestowed on any required performance on their part? Free, absolute promises there are innumerable, that light should shine to them that were in darkness, and those be called God’s people which were not his people; but such as depend on any condition on their part to be fulfilled, we find none. God bargains⁷²  not with the creature about the gospel, knowing how unable he is to be merchant for such pearls. If a man had all that goodness which may be found in man without Jesus Christ, they would not in the least measure procure a discovery of him.

       I deny not but God may, and perhaps sometimes doth, reveal himself to some in a peculiar and extraordinary manner. Whereunto tends that story in Aquinas,⁷³  of a corpse taken up in the days of Constantine and Irene, with a plate of gold, and this inscription on it, “Christus nascetur ex virgine, ego credo in illum. O sol sub Irenæ et Constantini temporibus iterum me videbis.” But that this should be regular unto men living, μετὰ λόγου, in Justin Martyr’s phrase,⁷⁴  or using their naturals aright (which is impossible they should, the right use of naturals depending on supernaturals), is wide from the word. If there be any outward motive of granting the gospel unto any, it is some acceptable performances of theirs, holding up to the rule and will of God. Now, this will and rule having no saving revelation but by the gospel, which should thus be procured by acts agreeable unto it, makes up a flat contradiction, — supposing the revelation of the gospel before it be revealed. Doubtless, according to all rules of justice to us made known, it is an easier thing to deserve heaven by obedience now under the covenant of works, than being under that covenant, to do any thing that might cause a new way of salvation, such as the gospel is, to be revealed.

       With some observations I descend to application.

       [1.] There is the same reason of continuing the gospel unto a people as of sending it; especially if oppositions rise high, apt and able in themselves for its removal. Never nation as yet enjoyed the word that deserved the continuance of the word. God hath always⁷⁵  something against a people, to make the continuing of his grace to be of grace, the not removing of his love to be merely of love, and the preaching of the gospel to be a mercy of the gospel, free and undeserved. Though there be work, and labour, and patience for Christ’s sake at Ephesus; yet there is somewhat against Ephesus, Rev. 2:4, 5, for which he might justly remove his candlestick; and if he doth it not, it is of the same mercy that first set it there. As God lays out goodness and grace in the entrance; so patience, long-suffering, and forbearance in the continuance. He bears with our manners, whilst we grieve his Spirit. Look upon the face of this kingdom, and view the body of the people; think of the profaneness, villany, trampling upon the blood of Jesus, ignorance, contempt of God and his ways, despising his ordinances, reviling his servants, branding and defaming the power of godliness,  persecuting and tearing one another, — and yet hear the joyful sound of the word in every corner; and you will quickly conclude, that you see a great fight of God’s love against our sins, and not of our goodness for his love.

       [2.] There is the same reason of the reformation and the doctrine of the gospel corrupted with error, and of the worship of God collapsed with superstition, as of the first implantation of the gospel. God, in his just judgment of late ages, had sent upon the western world the efficacy of error, that they should believe lies, because they received not the love of the truth; as he foretold, 2 Thess. 2:1. Now, whence is it that we see some of the nations thereof as yet suffered to walk in their own ways, others called to repentance, — some wildernesses turned into green pastures for the flock of God, and some places made barren wildernesses for the wickedness of them that dwell therein? How comes it that this island glories in a reformation, and Spain sits still in darkness? Is it because we were better than they, or less engaged in antichristian delusions? Doubtless no. No nation in the world drank deeper of that cup of abomination. It was a proverbial speech amongst all, “England was our good ass” (a beast of burden) for (Antichrist whom they called) the Pope. Nothing but the good pleasure of God and Christ, freely coming to refine us, Mal. 3:1–4, caused this distinction.

       [3.] Though men can do nothing towards the procuring of the gospel, yet men may do much for the expulsion of the gospel. If the husbandmen prove idle or self-seekers, the vineyard will be let to others; and if the people love darkness more than light, the candlestick will be removed. Let England beware! Now this men may do, either upon the first entrance of the gospel, or after some continuance of it. The gospel spreading itself over the earth, finds entertainment, like that of men’s seeking plantations amongst barbarous nations; sometimes kept out with hideous outcries at the shore, — sometimes suffered to enter with admiration, and a little after violently assaulted.

      1st, In the first way, how do we find the Jews putting far from them the word of life, and rejecting the counsel of God at its first entrance, — calling for night at the rising of the sun! Hence, Acts 13:41, Paul concludes his sermon to thorn with, “Behold, ye despisers, and wonder, and perish;” — and verse 46, it was necessary the word should be preached to them; but seeing they judged themselves unworthy, they were forsaken; — and verse 51, they shake off the dust of their feet against them, — a common symbol in those days of the highest indignation and deepest curse. The like stubbornness we find in them, Acts 28.; whereupon the apostle wholly turned himself to the Gentiles, verse 28. How many nations of Europe, 25 at the beginning of the Reformation, rejected the gospel of God, and procured Christ, with the Gadarenes, to depart as soon as he was entered, will be found at the last day written with the blood of the martyrs of Jesus that suffered amongst them!

       2dly, After some continuance. So the Church of Laodicea, having for a while enjoyed the word, fell into such a tepid condition, — so little moved with that fire that Christ came to send upon the earth, Rev. 3:15, 16, — that the Lord was even sick and weary with bearing

      them. The Church of Rome, famous at the first, yet quickly, by the advantage of outward supportments and glorious fancies, became head of that fatal rebellion against Jesus Christ,⁷⁶  which spread itself over most of the churches in the world; — God hereupon sending upon them the “efficacy of error to believe a lie, that they all might be damned that believed not the truth, but had pleasure in unrighteousness,” 2 Thess. 2:1, — suffering them to retain the empty names of Church and Gospel; which, because they usurp only for their advantage here, to appear glorious, the Lord will use for the advancing of his justice hereafter, to show them inexcusable. O Lord, how was England of late, by thy mercy, delivered from this snare! A captain being chosen for the return of this people into Egypt, O how hath thy grace fought against our backsliding! And let none seek to extenuate this mercy, by catalogues of errors still amongst us: there is more danger of apostasy against Christ, and rebellion against the truth, in one Babylonish error, owned by men pretending to power and jurisdiction over others, than in five hundred scattered amongst inconsiderable, disunited individuals. I would to God we could all speak and think the same things, — that we were all of one mind, even in the most minute differences that are now amongst us. But yet the truth is, the kingdom of Jesus Christ never shakes amongst a people until men, pretending to act with a combined mixed power of heaven and earth, unto which all sheaves must bow or be thrashed, do, by virtue of this trust, set up and impose things or opinions deviating from the rule. As it was in the Papacy, errors owned by mixed associations, civil and ecclesiastical, are for the most part incurable, be they never so absurd and foolish; of which the Lutheran ubiquities and consubstantiation are a tremendous example. These things being presupposed, —

      Use 1. Let no flesh glory in themselves, but let every mouth be stopped; for we have all sinned and come short of the glory of God. Who hath made the possessors of the gospel to differ from others? or what have they that they have not received? 1 Cor. 4:7. Why are these things hidden from the great and wise of the world, and revealed to babes and children, but  because, O Father, so it pleased thee? Matt. 11:26. “He hath mercy on whom he will have mercy, and whom he will he hardeneth,” Rom. 9:18. Ah, Lord, if the glory and pomp of the world might prevail with thee to send thy gospel, it would supply the room of the cursed Alkoran, and spread itself in the palaces of that strong lion of the east who sets his throne upon the necks of kings; but, alas! Jesus Christ is not there. If wisdom, learning, pretended gravity, counterfeit holiness, real policy, were of any value in thine eyes to procure the word of life, it would be as free and glorious at Rome as ever; but, alas! Antichrist hath his throne there. Jesus Christ is not there. If will-worship and humilities, neglect of the body, macerations, superstitions, beads, and vainly-repeated prayers, had any efficacy before the Lord, the gospel, perhaps, might be in the cells of some recluses and monks; but, alas! Jesus Christ is not there. If moral virtues to an amazement, exact civil honesty and justice, that soul of human society, could have prevailed aught, the heathen worthies in the days of old had had the promises; but, alas! Jesus Christ was far away. Now, if all these be passed by, to whom is the report of the Lord made known? to “whom is his arm revealed?” Why, to a handful of poor sinners amongst the nations formerly counted fierce and barbarous.⁷⁷  And what shall we say to these things? — Ὦ βάθος, “O the depth,” etc.

       Use 2. Let England consider with fear and trembling the dispensation that it is now under; — I say, with fear and trembling, for this day is the Lord’s day, wherein he will purge us or burn us, according as we shall be found silver or dross:— it is our day, wherein we must mend or end. Let us look to the rock from whence we were hewed, and the hole of the pit from whence we were digged. Was not our father an Amorite, and our mother an Hittite? Are we not the posterity of idolatrous progenitors?⁷⁸  — of those who worshipped them who by nature were no gods? How often, also, hath this land forfeited the gospel! God having taken it twice away, who is not forward to seize upon the forfeiture. In the very morning of the gospel, the Sun of righteousness shone upon this land; and they say the first potentate on the earth that owned it was in Britain.⁷⁹  But as it was here soon professed, so it was here soon abused; that part of this island which is called England being the first place I read of which was totally bereaved of the gospel, — the sword of the then pagan Saxons fattening the land with the blood of the Christian inhabitants,⁸⁰  and in the close wholly subverting  the worship of God. Long it was not ere this cloud was blown over; and those men who had been instruments to root out others submitted their own necks to the yoke of the Lord; and, under exceeding variety in civil affairs, enjoyed the word of Mace, until, by insensible degrees, like summer unto winter, or light unto darkness, it gives place to antichristian superstition, and left the land in little less than a paganish darkness, drinking deep of the cup of abominations mingled for it by the Roman harlot. And is there mercy yet in God to recover a twice over lost backsliding people? Might not the Lord have said unto us, What shall I do unto thee, O island? How shall I make thee as Admah? how shall I set thee as Zeboim? But his heart is turned within him, his repentings are kindled together: the dry bones shall live, and the fleece shall be wet, though all the earth be dry. God will again water his garden, once more purge his vineyard, — once more of his own accord he will take England upon liking, though he had twice deservedly turned it out of his service. So that, “coming as a refiner’s fire, and as fuller’s soap, to purify the sons of Levi, to purge them as gold and silver, to offer to the Lord an offering in righteousness,” to reform his churches, England, as soon as any, hath the benefit and comfort thereof. Nay, the reformation of England shall be more glorious than of any nation in the world, being carried on neither by might nor power, but only by the Spirit of the Lord of hosts. But is this the utmost period of England’s sinning, and God’s showing mercy, in continuing and restoring of the gospel? No, truly: we again in our days have made forfeiture of the purity of his worship, by an almost universal treacherous apostasy; from which the free grace and good pleasure of God hath made a great progress again towards a recovery.

        There are two sorts of men that I find exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former days, into which we were falling.

        (1.) Such as were industriously instrumental in it, whose suffrages had been loud for the choice of a captain to return into Egypt, — men tainted with the errors and loaded with the preferments of the times; with all those who blindly adhere to that faction of men who as yet covertly drive on that design:— to such as these all was nothing, and to them it is no mercy to be delivered. And the truth is, it is a favour to the lamb, and not the wolf, to have him taken out of his mouth; but these men have interest by those things which have no ears, against which there is no contending.

       (2.) Such as are disturbed in their optics, or have gotten false glasses,⁸¹  representing all  things unto them in dubious colours. Which way soever they look, they can see nothing but errors, — errors of all sizes, sorts, sects, and sexes, — errors and heresies from the beginning to the end; which have deceived some men, not of the worst, and made them think that all before was nothing, in comparison of the present confusion. A great sign they felt it not, or were not troubled at it; as if men should come into a field, and seeing some red weeds and cockle among the corn, should instantly affirm there is no corn there, but all weeds, and that it were much better the hedges were down, and the whole field laid open to the boars of the forest: but the harvest will one day show the truth of these things. But that these apprehensions may not too much prevail, to the vilifying and extenuating of God’s mercy, in restoring to us the purity and liberty of the gospel, give me leave, in a few words, to set out the danger of that apostasy from which the good pleasure of God hath given us a deliverance. I shall instance only in a few things. Observe then, that, —

       [1.] The darling errors of late years were all of them stones of the old Babel, closing and coupling with that tremendous fabric which the man of sin had erected to dethrone Jesus Christ, — came out of the belly of that Trojan horse, that fatal engine, which was framed to betray the city of God. They were popish errors, such as whereof that apostasy did consist which only is to be looked upon as the great adverse state of the kingdom of the Lord Christ. For a man to be disorderly in a civil state, yea, oftentimes through turbulency to break the peace, is nothing to an underhand combination with some formidable enemy for the utter subversion of it. Heedless and headless errors may breed disturbance enough, in scattered individuals, unto the people of God; but such as tend to a peace and association “cum ecclesia malignantium,” tending to a total subversion of the sacred state, are far more dangerous. Now, such were the innovations of the late hierarchists. In worship, their paintings,⁸²  crossings, crucifixes, bowing, cringings, altars, tapers, wafers, organs, anthems, litany, rails, images, copes, vestments, — what were they but Roman varnish, an Italian dress for our devotion, to draw on conformity with that enemy of the Lord Jesus? In doctrine, the divinity of Episcopacy, auricular confession, free-will, predestination on faith, yea, works foreseen, “limbus patrum,” justification by works, falling from grace, authority of a church, which none knew what it was, canonical obedience, holiness of churches, and the like innumerable, — what were they but helps to Sancta Clara, to make all our articles of religion speak good Roman Catholic? How did their old father of Rome refresh his spirit, to see such chariots as those provided to bring England again unto him! This closing with Popery was the sting in the errors of those days, which cause pining, if not death, in the episcopal pot. 

       [2.] They were such as raked up the ashes of the ancient worthies, whose spirits God stirred up to reform his church, and rendered them contemptible before all, especially those of England, the most whereof died in giving their witness against the blind figment of the real presence,⁸³  and that abominable blasphemy of the cursed mass. In especial, how did England, heretofore termed ass, turn ape to the pope, having set up a stage, and furnished it with all things necessary for an unbloody sacrifice,⁸⁴  ready to set up the abomination of a desolation, and close with the god Maozim [יםִּזֻעָמ   Mauzzim, god of forces, Dan. 11:38], who hath all their peculiar devotion at Rome?

      [3.] They were in the management of men which had divers dangerous and pernicious qualifications: as, —

       1st, A false repute of learning; I say, a false repute for the greater part, especially of the greatest. And yet, taking advantage of vulgar esteem, they bare out as though they had engrossed a monopoly of it, — though I presume the world was never deceived by more empty pretenders, especially in respect of any solid knowledge in divinity or antiquity; but yet their great preferments had got them a great repute of great deservings, — enough to blind the eyes of poor mortals adoring them at a distance, and to persuade them, that all was not only law, but gospel too, which they broached: and this rendered the infection dangerous.

       2dly, A great hatred of godliness in the power thereof, or any thing beyond a form, in whomsoever it was found; yea, how many⁸⁵  odious appellations were invented for bare profession, to render it contemptible! — especially in the exercise of their jurisdiction, thundering their censures against all appearance of zeal, and closing with all profane impieties; for were a man a drunkard, a swearer, a Sabbath-breaker, an unclean person, so he were no Puritan, and had money, — “patet atri janua ditis,” the Episcopal heaven was open for them all. Now, this was a dangerous and destructive qualification, which, I believe, is not professedly found in any party amongst us.

       3dly, Which was worst of all, they had centred in their bosoms an unfathomable depth of power, civil and ecclesiastical, to stamp their apostatical errors with authority, — giving them not only the countenance of greatness, but the strength of power, violently urging obedience; and to me the sword of error never cuts dangerously but when it is managed with such a hand. This I am sure, that errors in such are not recoverable, without the utmost danger of the civil state.

       Let now, I beseech you, these and the like things be considered, especially the strong combination that was throughout the⁸⁶  papal world for the seducing of this poor nation (that I say nothing how this vial was poured out upon the very throne⁸⁷), and then let us all be ashamed and confounded in ourselves, that we should so undervalue and slight the free mercy of God in breaking such a snare, and setting the gospel at liberty in England. My intent was, having before asserted this restoration of Jerusalem to the good pleasure of God, to have stirred you up to thankfulness unto him, and self-humiliation in consideration of our great undeserving of such mercy; but, alas! as far as I can see, it will scarce pass for a mercy; and unless every man’s persuasion may be a Joseph’s sheaf, the goodness of God shall scarce be acknowledged. But yet let all the world know, and let the house of England know this day, that we lie unthankfully under as full a dispensation of mercy and grace as ever nation in the world enjoyed, and that without a lively acknowledgment thereof, with our own unworthiness of it, we shall one day know what it is (being taught with briers and thorns) to undervalue the glorious gospel of the Lord Jesus. Good Lord! what would helpless Macedonians give for one enjoyment? O that Wales! O that Ireland! O that France! — where shall I stop? I would offend none, but give me leave to say, O that every, I had almost said, O that any, part of the world had such helps and means of grace as these parts of England have, which will scarce acknowledge any mercy in it! The Lord break the pride of our spirits before it break the staff of our bread and the help of our salvation. O that the bread of heaven and  the blood of Christ might be accounted good nourishment, though every one hath not the sauce he desireth! I am persuaded that if every Absalom in the land, that would be a judge for the ending of our differences, were enthroned (he spoke the people’s good, though he intended his own power), the case would not be much better than it is. Well, the Lord make England, make this honourable audience, make us all, to know these three things:—

       First, That we have received such a blessing, in setting at liberty the truths of the gospel, as is the crown of all other mercies, yea, without which they were not valuable, yea, were to be despised; for success without the gospel, is nothing but a prosperous conspiracy against Jesus Christ.

       Secondly, That this mercy is of mercy; this love, of free love; and the grace that appeareth, of the eternal, hidden, free grace of God. He hath showed his love unto us because he loved us, and for no other reason in the world; this people being guilty of blood and murder of soul and body, adultery, and idolatry, and oppression, with a long catalogue of sins and iniquities.

       Thirdly, That the height of rebellion against God is the despising of spiritual gospel mercies. Should Mordecai have trodden the robes under his feet that were brought him from the king, would it not have been severely revenged? Doth the King of heaven lay open the treasures of his wisdom, knowledge, and goodness for us, and we despise them? What shall I say? I had almost said, hell punishes no greater sin: the Lord lay it not to our charge! O that we might be solemnly humbled for it this day, before it be too late!

      Use 3. To discover unto us the freedom of that effectual grace which is dispensed towards the elect, under and with the preaching of the word; for if the sending of the outward means be of free,⁸⁸  undeserved love, surely the working of the Spirit under that dispensation for the saving of souls is no less free; for “who hath made us differ from others? and what have we that we have not received?” O that God should say unto us in our blood, Live; — that he should breathe upon us when we were as dry bones, dead in trespasses and sins! Let us remember, I beseech you, the frame of our hearts and the temper of our spirits, in the days wherein we knew not God and his goodness, but went on in a swift⁸⁹  course of rebellion. Can none of you look back upon any particular days or nights, and say, Ah, Lord, that thou shouldst be so patient and so full of forbearance, as not to send me to hell at such an instant! But, O Lord, that thou shouldst go farther, and blot out mine iniquities, for thine own sake, “when I made thee serve with my sins! “— Lord, what shall I say it is? It is the free grace of my God! What expression transcendeth that, I know not.

      Use 4. Of caution. England received the gospel of mere mercy; let it take heed lest it lose it by justice; — the placer of the candlestick can remove it. The truth is, it will not be removed unless it be abused; and woe to them from whom mercies are taken for being abused, — from whom the gospel is removed for being despised! It had been better for the husbandmen never to have had the vineyard, than to be slain for their ill using of it: there is nothing left to do them good who are forsaken for forsaking the gospel.

      The glory of God was of late by many degrees departing from the temple in our land. That was gone to the threshold, yea, to the mount. If now at the return thereof, it find again cause to depart, it will not go by steps, but all at once. This island, or at least the greatest part thereof, as I formerly intimated, hath twice lost the gospel; — once, when the Saxons wrested it from the Britons, — when, if we may believe their own doleful, moaning⁹⁰  historian, they were given over to all wickedness, oppression, and villainy of life; which doubtless was accompanied with contempt of the word; though for faith and persuasion we do not find that they were corrupted, and do find that they were tenacious enough of antique discipline, as appeared in their following oppositions to the Roman tyranny, as in Beda. Secondly, It was lost in regard of the purity and power thereof, by blind superstition and antichristian impiety, accompanied also with abominable lewdness, oppression, and all manner of sin, in the face of the sun; so that first profaneness working a despising of the gospel, then superstition ushering in profaneness, have in this land showed their power for the extirpation of the gospel. Oh, that we could remember the days of old, that we could “consider the goodness and severity of God; — on them which fell severity, but towards us goodness, if we continue in that goodness; for otherwise even we also shall be cut off!” Yet here we may observe, that though both these times there was a forsaking in the midst of the land, yet there was in it a tenth for to return “as a teil-tree, and as an oak, whose substance is in them when they cast their leaves;” so was the holy seed the substance thereof, Isa. 6:13. As in the dereliction of the Jews, so of this nation, there was a remnant that quickly took root, and brought forth fruit, both in the one devastation and the other. Though the watcher and the holy one from heaven had called to cut down the tree of this nation, and to scatter its branches from flourishing before him; yet the stump and root was to be left in the earth with a band of iron, that it might spring again. Thus twice did the Lord come seeking fruit of this vine, doing little more than pruning and dressing it, although it brought forth wild grapes; but if he come the third time and find no fruit, the sentence will be, “Cut it down, why cumbereth it the ground?” Now, to prevent this, I shall not follow all those gospel-supplanting sins we find in holy writ, only I desire to cautionate you and us all in three things.  

       (1.) Take heed of pretending or holding out the gospel for a covert or shadow for other things. God will not have his gospel made a stalking-horse for carnal designs. Put not in that glorious name, where the thing itself is not clearly intended. If in any thing it be, let it have no compeer; if not, let it not be named. If that you aim at be just, it needs no varnish; if it be not, it is the worse for it. Gilded pills lose not their bitterness, and painted faces are thought to have no native beauty. All things in the world should serve the gospel; and if that be made to serve other things, God will quickly vindicate it into liberty.

       From the beginning of these troubles, right honourable, you have held forth religion and the gospel, as whose preservation and restoration was principally in your aims; and I presume malice itself is not able to discover any insincerity in this. The fruits we behold proclaim to all the conformity of your words and hearts. Now, the God of heaven grant that the same mind be in you still, in every particular member of this honourable assembly, in the whole nation, especially in the magistracy and ministry of it; — that we be not like the boatmen, — look one way, and row another; — cry “Gospel,” and mean the other thing, — “Lord, Lord,” and advance our own ends; — that the Lord may not stir up the staff of his anger and the rod of his indignation against us, as a hypocritical people.

      (2.) Take heed of resting upon and trusting to the privilege, however excellent and glorious, of the outward enjoyment of the gospel. When the Jews cried, “The temple of the Lord, the temple of the Lord,” the time was at hand that they should be destroyed. Look only upon the grace that did bestow, and the mercy that doth continue it. God will have none of his blessings rob him of his glory; and if we rest at the cistern, he will stop at the fountain.

      (3.) Let us all take heed of barrenness under it: “For the earth that drinks in the rain that cometh upon it, and beareth thorns and briers, is rejected, and nigh unto cursing, whose end is to be burned,” Heb. 6:7, 8. Now, what fruits doth it require? Even those reckoned, Gal. 5:22, 23, “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” O that we had not cause to grieve for a scarcity of these fruits, and the abundant plenty of those works of the flesh recounted, verses 19–21! O that that wisdom which is an eminent fruit of the gospel might flourish amongst us! — it is “first pure, then peaceable, gentle, easy to be entreated;” — that we might have less writing, and more praying! — less envy, and more charity! that all evil surmisings, which are works of the flesh, might have no toleration in our hearts, but be banished for nonconformity to the golden rule of love and peace! James 3:17. But ἀπέχω. Come we now to the last proposition.

      III. No men in the world want help like them that want the gospel; or, of all distresses, want of the gospel cries the loudest for relief.

       Rachel wanted children, and she cries, “Give me children,⁹¹  or I die;” — but that was her impatience; she might have lived, and have had no children; yea, see the justice of God,

      — she dies so soon as ever she hath children. Hagar⁹²  wants water for Ishmael, and she will go far from him, that she may not see him die; — a heavy distress; and yet if he had died, it had been but an early paying of that debt which in a few years was to be satisfied. But they that want the gospel may truly cry, Give us the gospel, or we die; and that not temporally with Ishmael, for want of water, but eternally in flames of fire.

       A man may want liberty, and yet be happy, as Joseph was; a man may want peace, and yet be happy, as David was; a man may want children, and yet be blessed, as Job was; a man may want plenty, and yet be full of comfort, as Micaiah was; — but he that wants the gospel, wants every thing that should do him good. A throne without the gospel is but the devil’s dungeon. Wealth without the gospel is fuel for hell. Advancement without the gospel is but a going high to have the greater fall.

      Abraham⁹³  wanting a child, complains, “What will the Lord do for me, seeing I go childless, and this Eliezer of Damascus must be my heir?” Much more may a man without the means of grace complain, What shall be done unto me, seeing I go gospel-less; and all that I have is but a short inheritance for this lump of clay, my body? When

       Elisha⁹⁴  was minded to do something for the Shunammite who had so kindly entertained him, he asks her whether he should speak for her to the king or the captain of the host. She replies, she dwelt in the midst of her own people, she needeth not those things; but when he finds her to want a child, and tells her of that, she is almost transported. Ah! how many poor souls are there who need not our word to the king or the captain of the host; but yet being gospel-less, if you could tell them of that, would be even ravished with joy!

       Think of Adam⁹⁵  after his fall, before the promise, hiding himself from God, and you have a perfect portraiture of a poor creature without the gospel. Now this appeareth, —

        1. From the description we have of the people that are in this state⁹⁶  and condition — without the gospel. They are a people that sit in darkness, yea, in the region and shadow of death, Matt. 4:16, 17; they are even darkness itself, John 1:5, — within the dominion and dreadful darkness of death. Darkness was one of Egypt’s plagues; but yet that was a darkness of the body, a darkness wherein men lived; — but this is a darkness of the soul, a darkness of death; for these men, though they live, yet are they dead. They are fully described, Eph. 2:12, “Without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope, and without God in the world.” Christless men, and Godless men, and hopeless men, — and what greater distress in the world? Yea, they are called dogs, and unclean beasts. The wrath of God is upon them; they are the people of his curse and indignation. In the extreme north, one day and one night divide the year; but with a people without the gospel it is all night, — the Sun of righteousness shines not upon them; it is night whilst they are here, and they go to eternal night hereafter. What the men of China say concerning themselves and others, that they have two eyes, the men of Europe one, and all the world besides is blind, may be inverted too. The Jews had one eye, sufficient to guide them; they who enjoy the gospel have two eyes; but the men of China, with the rest of the nations that want it, are stark blind, and reserved for the chains of everlasting darkness.

       2. By laying forth what the men that want the gospel do want with it.

(1.) They want Jesus Christ, for he is revealed only by the gospel. Austin refused to delight in Cicero’s “Hortensius,” because there was not in it the name of Jesus Christ.⁹⁷  Jesus Christ is all, and in all; and where he is wanting there can be no good. Hunger cannot truly be satisfied without manna, the bread of life, which is Jesus Christ;⁹⁸  — and what shall a hungry man do that hath no bread? Thirst cannot be quenched without that water or living spring, which is Jesus Christ; — and what shall a thirsty soul do without water? A captive, as we are all, cannot be delivered without redemption,⁹⁹  which is Jesus Christ; — and what shall the prisoner do without his ransom? Fools, as we are all, cannot be instructed without wisdom, which is Jesus Christ; — without him we perish in our folly. All building without him is on the sand, which will surely fall. All working without him is in the fire, where it will be consumed. All riches without him have wings, and will away. “Mallem ruere cum Christo, quam regnare cum Cæsare,” said Luther. A dungeon with Christ, is a throne; and a throne without Christ, a hell. Nothing so ill, but Christ¹⁰⁰  will compensate. The greatest evil in the world is sin, and the greatest sin was the first; and yet Gregory feared not to cry, “O felix culpa, quæ talem meruit redemptorem!” — “O happy fault, which found such a Redeemer!” All mercies without Christ are bitter; and every cup is sweet that is seasoned but with a drop of his blood; — he truly is “amor et deliciæ humani generis,” — the love and delight of the sons of men, — without whom they must perish eternally; “for there is no other name given unto them, whereby they may be saved, Acts 4:12. He is the Way;¹⁰¹ men without him are Cains, wanderers, vagabonds:— he is the Truth; men without him are liars, like the devil, who was so of old:— he is the Life;¹⁰² without him men are dead, dead in trespasses and sins:— he is the Light; without him men are in darkness, and go they know not whither:— he is the Vine; those that are not grafted in him are withered branches, prepared for the fire:— he is the Rock; men not built on him are carried away with a flood:— he is Alpha and Omega, the first and the last, the author and the ender, the founder and the finisher of our salvation. He that hath not him, hath neither beginning of good, nor shall have end of misery. O blessed Jesus! how much better were it not to be, than to be without thee! — never to be born, than not to die in thee! A thousand bells come short of this, eternally to want Jesus Christ, as men do that want the gospel.

       (2.) They want all holy communion with God, wherein the only happiness of the soul doth consist. He is the life, light, joy, and blessedness of the soul; — without him the soul in the body is but a dead soul in a living sepulchre. It is true, there be many that say, “Who will show us any good?”¹⁰³  but unless the Lord lift up the light of his countenance upon us, we perish for evermore. “Thou hast made us for thyself, O Lord; and our heart is unquiet until it come to thee.” You who have tasted how gracious the Lord is, who have had any converse and communion with him in the issues and goings forth of his grace, those delights of his soul with the children of men, would you live — would not life itself, with a confluence of all earthly endearments, be a very hell — without him? Is it not the daily language of your hearts, “Whom have we in heaven but thee? and on earth there is nothing in comparison of thee?” The soul of man is of a vast, boundless comprehension; so that if all created good were centred into one enjoyment, and that bestowed upon one soul, because it must needs be finite and limited, as created, it would give no solid contentment to his affections, nor satisfaction to his desires. In the presence and fruition of God alone there is joy for evermore; at his right hand are rivers of pleasure, the well-springs of life and blessedness. Now, if to be without communion with God in this life, wherein the soul hath so many avocations from the contemplation of its own misery (for earthly things are nothing else), is so unsupportable a calamity; ah! what shall that poor soul do that must want him for eternity? — as all they must do who want the gospel.

        (3.) They want all the ordinances of God, — the joy of our hearts¹⁰⁴  and comfort of our souls. Oh! the sweetness of a Sabbath! the heavenly raptures of prayer! — oh! the glorious communion of saints, which such men are deprived of! If they knew the value of the hidden pearl, and these things were to be purchased, what would such poor souls not part with for them?

        (4.) They will at last want heaven and salvation. They shall never come to the presence of God in glory, never inhabit a glorious mansion; — they shall never behold Jesus Christ, but when they shall call for¹⁰⁵  rocks and mountains to tall upon them, to hide them from  his presence; — they shall want¹⁰⁶  light in utter darkness, want life under the second death, want refreshment in the midst of flames, want healing under gnawing of conscience, want grace continuing to blaspheme, want glory in full misery; — and, which is the sum of all this, they shall want an end of all this; for “their worm dieth not, neither is their fire quenched.”

        3. Because being in all this want, they know not that they want any thing, and so never make out for any supply. Laodicea knew much; but yet because she knew not her wants,¹⁰⁷  she had almost as good have known nothing. Gospel-less men know not that they are blind, and seek not for eye-salve; they know not that they are dead, and seek not for life. Whatever they call for, not knowing their wants, is but like a man’s crying for more weight to press him to death; and therefore, when the Lord comes to any with the gospel, he is “found of them that sought him not, and made manifest to them that asked not after him,” Rom. 10:20. This is a seal upon their misery, without God’s free mercy, like the stone laid upon the mouth of the cave by Joshua, to keep in the five kings, until they might be brought out to be hanged.”¹⁰⁸  All that men do in the world is but seeking to supply their wants; — either their natural wants, that nature may be supplied; or their sinful wants, that their lusts may be satisfied; or their spiritual wants, that their souls may be saved. For the two first, men without the gospel lay out all their strength; but of the last there is amongst them a deep¹⁰⁹   silence. Now this is all one as for men to cry out that their finger bleeds, whilst a sword is run through their hearts, and they perceive it not; — to desire a wart to be cured, whilst they have a plague-sore upon them. And hence perhaps it is that they are said to go to¹¹⁰ hell “like sheep,” Ps. xlix. 14, — very quietly, without dread, as a bird hasting to the snare, and not knowing that it is for his life, Prov. 7:23, — and there lie down in utter disappointment and sorrow for evermore.

       4. Because all mercies are bitter judgments to men that want the gospel; — all fuel for hell, — aggravations of condemnation; — all cold drink to a man in a fever, pleasant at the entrance, but increasing its torments in the close; — like the book in the Revelation, sweet in the mouth, but bitter in the belly. When God shall come to require his bread and wine, his flax and oil, peace and prosperity, liberty and victories of gospel-less men, they will curse the day that ever they enjoyed them. So unspiritual are many men’s minds, and so unsavoury their judgments, that they reckon men’s happiness by their possessions, and suppose the  catalogue of their titles to be a roll of their felicities, calling the proud happy, and advancing in our conceits “them that work wickedness,” Mal. 3:15; but God will one day come in with another reckoning, and make them know that all things without Christ are but as ciphers without a figure, — of no value. In all their banquets, where Christ is not a guest, “their vine is of the vine of Sodom, and of the field of Gomorrah; their grapes are grapes of gall, their clusters are bitter,” Deut. 32:32, 33; — their palaces, where Christ is not, are but habitations of ziim and ochim, dragons and unclean beasts; — their prosperity is putting them into full pasture, that they may be fatted for the day of slaughter, the day of consumption decreed for all the bulls of Bashan. The gospel bringing Christ, is the salt that makes all other things savoury.

       Use 1. To show us the great privilege and pre-eminence which, by the free grace of God, many parts of this island do enjoy. To us that sat in darkness and in the shadow of death a great light is risen, to guide us into the ways of peace. Let others recount the glories, benefits, profits, outward blessings of this nation; let us look only upon that which alone is valuable in itself, and makes other things so to be, — the gospel of Christ. It is reported of the heralds of our neighbour monarchs, that when one of them had repeated the numerous titles of his master of Spain, the other often repeated, France, France, France! intimating that the dominion which came under that one denomination would counterpoise the long catalogue of kingdoms and dukedoms wherewith the other flourished. Were we to contend with the grand seignior of the east about our enjoyments, we might easily bear down his windy, pompous train of titles with this one, — which “millies repetitum placebit,” — The gospel, the gospel! Upon all the other things you may put the inscription in Daniel, “Mene, mene, tekel,” they are “weighed in the balances, and found wanting;” but proclaim before those that enjoy the gospel, as Haman before Mordecai, “Lo, thus shall it be done to them whom the Lord will honour!” The fox in the fable had a thousand wiles to save himself from the hunters; but the cat knew “unum magnum,” “one great thing” that would surely do it. Earthly supports and contentments are but a thousand failing wiles, which will all vanish in the time of need; the gospel, and Christ in the gospel, is that” unum magnum,” that “unum necessarium,” which alone will stand us in any stead. In this, this island is as the mountain of the Lord, — exalted above the mountains of the earth. It is true, many other nations partake with us in the same blessing. Not to advance our own enjoyments in some particulars, — wherein perhaps we might justly do it, — but take all these nations with us, and what a molehill are we to the whole earth, overspread with Paganism, Mohammedanism, Antichristianism, with innumerable foolish heresies! And what is England, that it should be amongst the choice branches of the vineyard, the top-boughs of the cedars of God?

       Use 2. Shows that such great mercies, if not esteemed, if not improved, if abused, will end in great judgments. Woe be to that nation, that city, that person, that shall be called to an account for despising the gospel! Amos 3:2, “You only have I known of all the families of the earth.” What then? surely some great blessing is coming to that people whom God thus knows, so owns, as to make himself known unto them. No; but, “therefore will I visit upon you all your iniquities.” However others may have some ease or mitigation in their punishments, do you expect the utmost of my wrath. Luther said, he thought hell was paved with the bald skulls of friars. I know nothing of that; yet of this sure I am, that none shall have their portion so low in the nethermost hell, none shall drink so deep of the cup of God’s indignation, as they who have refused Christ in the gospel. Men will curse the day to all eternity wherein the blessed name of Jesus Christ was made known unto them, if they continue to despise it. He that abuseth the choicest of mercies, shall have judgment without mercy. What can help them who reject the counsel of God for their good? If now England has received more culture from God than other nations, there is more fruit expected from England than other nations. A barren tree in the Lord’s vineyard must be cut down for cumbering the ground; the sheep of God must “every one bear twins, and none be barren amongst them,” Cant. 4:2. If, after all God’s care and husbandry, his vineyard brings forth wild grapes, he will take away the hedge, break down the wall, and lay it waste. For the present, the vineyard of the Lord of hosts is the house of England; and if it be as earth which, when the rain falls upon it, brings forth nothing but thorns and briers, it is nigh unto cursing, and the end thereof is to be burned, Heb. 6:8. Men utterly and for ever neglect that ground which they have tried their skill about, and laid out much cost upon, if it bring not forth answerable fruits. Now here give me leave to say, and the Lord avert the evil deserved by it! that England (I mean these cities and those other places which since the beginning of our troubles have enjoyed the gospel in a more free and plentiful manner than heretofore) hath showed itself not much to value it.

       (1.) In the time of straits, though the sound of the gospel passed through all our streets, our villages enjoying them who preached peace and brought glad tidings of good things, so that neither we, nor our fathers, nor our fathers’ fathers, ever saw the like before us, — though manna fell round about our tents every day; yet, as though all were lost, and we had nothing, manna was loathed as light bread, — the presence of Christ made not recompense for the loss of our swine, — men had rather be again in Egypt, than hazard a pilgrimage in the wilderness. If there be any here that ever entertained thoughts to give up the worship of God to superstition, his churches to tyranny, and the doctrine of the gospel to episcopal corruptions, in the pressing of any troubles, let them now give God the glory, and be ashamed of their own hearts, lest it be bitterness in the end.

      (2.) In the time of prosperity, by our fierce contentions about mint and cummin, whilst the weightier things of the gospel have been undervalued, languishing about unprofitable questions, etc.; but I shall not touch this wound, lest it bleed.

       Use 3. For exhortation, that every one of us, in whose hand there is any thing, would set in for the help of those parts of this island that as yet sit in darkness, yea, in the shadow of death, and have none to hold out the bread of life to their fainting souls. Doth not Wales cry, and the north cry, yea, and the west cry, Come and help us? — we are yet in a worse bondage than any by your means we have been delivered from; — if you leave us thus, all your protection will but yield us a more free and jovial passage to the chambers of death. Ah! little do the inhabitants of Goshen know, whilst they are contending about the bounds of their pasture, what darkness there is in other places of the land; how their poor starved souls would be glad of the crumbs that fall from our tables! O that God would stir up the hearts, —

       (1.) Of ministers, to cast off all by-respects, and to flee to those places where, in all probability, the harvest would be great, and the labourers are few or none at all! I have read of a heretic that swam over a great river in a frost to scatter his errors; the old Jewish, and now popish Pharisees, compass sea and land to make proselytes; the merchants trade not into more countries than the factors of Rome do to gain souls to his holiness. East and west, far and wide, do these locusts spread themselves, not without hazard of their lives as well as the loss of their souls, to scatter their superstitions; — only the preachers of the everlasting gospel seem to have lost their zeal. O that there were the same mind in us that was in Jesus Christ, who counted it his meat and drink to do his Father’s will, in gaining souls!

        (2.) Of the magistrates, — I mean, of this honourable assembly, — to turn themselves every lawful way for the help of poor Macedonians. The truth is, in this I could speak more than I intend; for perhaps my zeal and some men’s judgments would scarce make good harmony This only I shall say, that if Jesus Christ might be preached, though with some defects in some circumstances, I should rejoice therein. O that you would labour to let all the parts of the kingdom taste of the sweetness of your successes, in carrying to them the gospel of the Lord Jesus; that the doctrine of the gospel might make way for the discipline of the gospel, without which it will be a very skeleton! When manna fell in the wilderness from the hand of the Lord, every one had an equal share. I would there were not now too great an inequality in the scattering of manna, when secondarily in the hand of men; whereby some have all, and others none; — some sheep daily picking the choice flowers of every pasture, others wandering upon the barren mountains, without guide or food. I make no doubt but the best ways for the furtherance of this are known full well unto you; and you therefore have as little need to be petitioned in this as other things. What, then, remains, but that for this, and all other necessary blessings, we all set our hearts and hands to petition the throne of grace?

A short defensative about church government, toleration, and petitions about these things.

      Reader,

                   This, be it what it will, thou hast no cause to thank or blame¹¹¹ me for. Had I been mine own, it had not been thine; my submission unto others’ judgments being the only cause of submitting this unto thy censure. The substance of it is concerning things now doing, in some whereof I heretofore thought it my wisdom modestly hæsitare (or at least not with the most, peremptorily to dictate to others my apprehensions), as wiser¹¹² men have done in weightier things; and yet this not so much for want of persuasion in my own mind, as out of opinion that we have already had too many needless and fruitless discourses about these matters. Would we count agree to spare perishing paper!¹¹³ and for my own part, had not the opportunity of a few lines in the close of this sermon, and the importunity of not a few friends, urged, I could have slighted all occasions and accusations provoking to publish those thoughts which I shall now impart. The truth is, in things concerning the church (I mean things purely external, of form, order, and the like), so many ways have I been spoken, that I often resolved to speak myself, desiring rather to appear (though conscious to myself of innumerable failings) what indeed I am, than what others incuriously suppose. But yet the many I ever thought unworthy of an apology, and some of satisfaction, — especially those who would make their own judgments a rule for themselves and others, impatient that any should know what they do not, or conceive otherwise than they of what they do, in the meantime, placing almost all religion in that which may be perhaps a hindrance of it, — and being so valued, or rather overvalued, — is certainly the greatest, Nay, would they would make their judgments only so far as they are convinced, and are able to make out their conceptions to others, and not also their impotent desires, to be the rule; that so they might condemn only that which complies not with their minds, and not all that also which they find to thwart their aims and designs! But so it must be. Once more conformity is grown the touchstone (and that not in practice, but opinion) amongst the greatest part of men, however otherwise of different persuasions. Dissent is the only crime;¹¹⁴ and where that is all that is culpable, it shall be made all that is so. From such as these, who almost hath not suffered? but towards such the best defence is silence. Besides, my judgment commands me to make no known quarrel my own; but rather if it be possible, and as much as in me lieth, live peaceably with all men. Ἱερὸν πόλεμον, I proclaim to none but men whose bowels are full of gall. In this spring of humours, lenitives for our own spirits may perhaps be as necessary as purges for others’ brains. Farther, I desire to provoke¹¹⁵  none; more stings than combs are got at a nest of wasps; even cold stones, smitten together, sparkle out fire: “The wringing of the nose bringeth forth blood.” Neither do I conceive it wisdom, in these quarrelsome days, to intrust more of a man’s self with others than is very necessary. The heart of man is deceitful; some that have smooth tongues have sharp teeth: such can give titles on the one side and wounds on the other. Any of these considerations would easily have prevailed with me “stultitiâ hac caruisse,” had not mine ears been filled, presently after the preaching of the precedent sermon, with sad complaints of some, and false reports of others, neither of the lowest rank of men, as though I had helped to open a gate for that which is now called a Trojan horse; though heretofore counted an engine likelier to batter the walls of Babylon than to betray the towers of Zion. This urged some to be urgent with me for a word or two about church government, according to the former suggestions, undermined, and a toleration of different persuasions, as they said, asserted. Now, truly, to put the accusers to prove the crimination — for so it was, and held forth a grievous crime in their apprehensions (what is really so God will judge) — had been sufficient.¹¹⁶ But I could not so evade; and therefore, after my sermon was printed to the last sheet, I was forced to set apart a few hours,¹¹⁷ to give an account of what hath passed from me in both these things, which have been so variously reported; hoping that the reading may not be unuseful to some, as the writing was very necessary to me. And here, at the entrance, I shall desire at the hands of men that shall cast an eye on this heap of good meaning, these few, as I suppose, equitable demands:—

       First, Not to prosecute men into odious appellations, and then themselves, who feigned the crime, pronounce the sentence, — like him who said of one brought before him, If he be not guilty, it is fit he should be; — involving themselves in a double guilt, of falsehood and malice; and the aspersed parties in a double misery, of being belied in what they are, and hated for what they are not. If a man be not what such men would have him, it is odds but they will make him what he is not; — if what he really is do not please, and that be not enough to render him odious, he shall sure enough be more. Ithacius will make all Priscillianists who are any thing more devout than himself.¹¹⁸ If men do but desire to see with their own eyes, presently they are enrolled of this or that sect; every mispersuasion being beforehand, in petitions, sermons, etc., rendered odious and intolerable; — in such a course, innocency itself cannot go long free. Christians deal with one another in earnest, as children in their plays clap another’s coat upon their fellow’s shoulders, and pretending to beat that, cudgel him they have clothed with it. “What shall be given unto thee, thou false tongue?” If we cannot be more charitable, let us be more ingenuous. Many a man hath been brought to a more favourable opinion of such as are called by dreadful names than formerly, by the experience of false impositions on himself.

       Secondly, Not to clothe our differences with expressions fitting them no better than Saul’s armour did David; nor make them like a little man in a bombast coat upon stilts, walking about like a giant. Our little differences may be met at every stall, and in too many pulpits, swelled by unbefitting expressions into such a formidable bulk as poor creatures are even startled at their horrid looks and appearance; whilst our own persuasions are set out ῥημασι βυσσίνοις,¹¹⁹ with silken words and gorgeous apparel, as if we sent them into the world a-wooing. Hence, whatever it is, it must be temple building, — God’s government, — Christ’s scepter, throne, kingdom, — the only way, that for want of which, errors, heresies, sins, spring among us, plagues, judgments, punishments come upon us. To such things as these all pretend, who are very confident they have found out the only way. Such big words as these have made us believe that we are mortal adversaries (I speak of the parties at variance about government), — that one kingdom, communion, heaven cannot hold us. Now, truly, if this course be followed, — so to heighten our differences, by adorning the truth we own with such titles as it doth not merit, and branding the errors we oppose with such marks as in cold blood we cannot think they themselves, but only in their (by us supposed) tendence, do deserve, — I doubt not but that it will be bitterness unto us all in the end. And, query, whether by this means many have not been brought to conceive the kingdom of Jesus Christ, which himself affirms to be within us, to consist in forms, outward order, positive rules, and external government. I design none, but earnestly desire that the two great parties at this day litigant in this kingdom, would seriously consider what is like to be the issue of such proceedings; and whether the mystery of godliness, in the power thereof, be like to be propagated by it. Let not truth be weighed in the balance of our interest. Will not a dram of that turn the scale with some against many arguments? Power is powerful to persuade.

        Thirdly, Not to measure men’s judgments by their subscribing or refusing to subscribe petitions in these days about church government. For subscribers, would that every one could not see, with what a zealous nescience and implicit judgment many are led! And for refusers, though perhaps they could close with the general words wherewith usually they are expressed, yet there are so many known circumstances restraining those words to particular significations, directing them to by and secondary tendencies, as must needs make some abstain. For mine own part, from subscribing late petitions about church government, I have been withheld by such reasons as these:—

         1. I dare not absolutely assert, maintain, and abide by it (as rational men ought to do every clause in any thing owned by their subscription), that the cause of all the evils usually enumerated in such petitions is the want of church government, taking it for any government that ever yet was established amongst men, or in notion otherwise made known unto me; yea, I am confident that more probable causes in this juncture of time might be assigned of them. Neither can any be ignorant how plentifully such evils abounded when church discipline was most severely executed.¹²⁰ And, lastly, I am confident that whoever lives to see them suppressed by any outward means (when spiritual weapons shall be judged insufficient), will find it to be, not anything either included in, or necessarily annexed unto, church discipline that must do it; but some other thing, not unlike that which, in days of yore, when all the world wondered after the beast, suppressed all truth and error, but only what the arch enemy of Jesus Christ was pleased to hold out to be believed. But of this afterward.

        2. I dare not affirm that the Parliament hath not established a government already, for the essentials of it; themselves affirming that they have,¹²¹  and their ordinances about rulers, rules, and persons to be ruled (the “requisita” and materials of government), being long since extant. Now, to require a thing to be done by them who affirm that they have already done it, argues either much weakness or supine negligence in ourselves, not to understand what is effected; or a strong imputation on those that have done it, either fraudulently to pretend that which is false, or foolishly to aver what they do not understand. Yet, though I have learned to obey, as far as lawfully I may, my judgment is exceedingly far from being enslaved; and according to that, by God’s assistance, shall be my practice; which, if it run cross to the prescriptions of authority, it shall cheerfully submit to the censure thereof. In the meantime, all petitioning of any party about this business seems to thwart some declarations of the House of Commons, whereunto I doubt not but they intend for the main inviolably and unalterably to adhere. Add hereunto, that petitioning in this kind was not long since voted breach of privilege, in them who might justly expect as much favour and liberty in petitioning as any of their brethren in the kingdom; and I have more than one reason to suppose that the purpose and design of theirs and others was one and the same.

        3. There are no small grounds of supposal that some petitions have not their rise from amongst them by whom they are subscribed, but that the spring and master-wheels giving the first motion to them are distant and unseen; myself having been lately urged to subscription upon this ground, that directions were had for it from above (as we used to speak in the country); — yea, in this I could say more than I intend, aiming at nothing but the quieting of men’s spirits, needlessly exasperated; only I cannot but say, that honest men ought to be very cautious how they put themselves upon any engagement that might make any party or faction in the kingdom suppose that their interest, in the least measure, doth run cross to that of the great Council thereof; thereby to strengthen the hands or designs of any, by occasioning an opinion that, upon fresh or new divisions, (which God of his mercy prevent!) we would not adhere constantly to our old principles, walking according to which we have hitherto found protection and safety. And I cannot but be jealous for the honour of our noble Parliament, whose authority is every day undermined, and their regard in the affections of the people shaken, by such dangerous insinuations; as though they could in an hour put an end to all our disturbances, but refuse it. This season, also, for such petitions seems to be very unseasonable, the greatest appearing danger impendent to this kingdom being from the contest about church government; which, by such means as this, is exceedingly heightened, and animosity added to the parties at variance.

        4. A particular form of church discipline is usually, in such petitions, either directly expressed or evidently pointed at and directed unto, as that alone which our covenant engageth us to embrace; yea, as though it had long since designed that particular way, and distinguished it from all others, the embracing of it is pressed, under the pain of breach of covenant, — a crime abhorred of God and man. Now, truly, to suppose that our covenant did tie us up absolutely to any one formerly known way of church discipline, — the words formally engaging us into a disquisition out of the word of that which is agreeable to the mind and will of God, — is to me such a childish, ridiculous, selfish conceit, as I believe no knowing men will once entertain, unless prejudice, begotten by their peculiar interest, hath disturbed their intellectuals. For my part, I know no church government in the world already established amongst any sort of men, of the truth and necessity whereof I am convinced in all particulars; especially if I may take their practice to be the best intepreter of their maxims.

        Fourthly, Another “postulatum” is, that men would not use an overzealous speed, upon every small difference, to characterize men (otherwise godly and peaceable) as sectaries; knowing the odiousness of the name,¹²²  among the vulgar, deservedly or otherwise imposed, and the evil of the thing itself, rightly apprehended, whereunto lighter differences do not amount. Such names as this I know are arbitrary, and generally serve the wills of the greater number. They are commonly sectaries who, “jure autinjuriâ,” are oppressed. Nothing was ever persecuted under an esteemed name. Names are in the power of many; things and their causes are known to few. There is none in the world can give an ill title to others, which from some he doth not receive. The same right which in this kind I have towards another, he hath towards me; unless I affirm myself to be infallible, not so him. Those names which men are known by when they are oppressed, they commonly use against others whom they seek to oppress. I would, therefore, that all horrid appellations, as increasers of strife, kindlers of wrath, enemies of charity, food for animosity, were for ever banished from amongst us. Let a spade be called a spade, so we take heed Christ be not called Beelzebub. I know my profession to the greatest part of the world is sectarism, as Christianity; amongst those who profess the name of Christ, to the greatest number I am a sectary, because a Protestant;¹²³  amongst Protestants, at least the one half account all men of my persuasion Calvinistical, sacramentarian sectaries; amongst these, again, to some I have been a puritanical sectary, an Arian heretic, because anti-prelatical; yea, and amongst these last, not a few account me a sectary because I plead for presbyterial government in churches: and to all these am I thus esteemed, as I am fully convinced, causelessly and erroneously. What they call sectarism, I am persuaded is “ipsissima veritas,” the “very truth itself,” to which they also ought to submit; that others also, though upon false grounds, are convinced of the truth of their own persuasion, I cannot but believe: and therefore, as I find by experience that the horrid names of heretic, schismatic, sectary, and the like, have never had any influence or force upon my judgment, nor otherwise moved me, unless it were unto retaliation, so I am persuaded it is also with others; for “homines sumus:” forcing them abroad in such liveries doth not at all convince them that they are servants to the master of sects indeed, but only makes them wait an opportunity to cast the like mantle on their traducers. And this usually is the beginning of arming the more against the few with violence, impatient of bearing the burdens which they impose on others’ shoulders; by means whereof Christendom hath been made a theatre of blood, and one amongst all, after that by cruelty and villany he had prevailed above the rest, took upon him to be the only dictator in Christian religion. But of this afterward.

        Now, by the concession of these, as I hope, not unequitable demands, thus much at least I conceive will be attained, viz., that a peaceable dissent in some smaller things, disputable questions, not absolutely necessary assertions, deserves not any rigid censure, distance of affections, or breach of Christian communion and amity. In such things as these, “veniam petimusque damusque vicissim:” if otherwise, I profess I can hardly bring my mind to comply and close in with them amongst whom almost any thing is lawful but to dissent. These things being premised, I shall now set down and make public that proposal which heretofore I have tendered, as a means to give some light into a way for the profitable and comfortable practice of church government; drawing out of general notions what is practically applicable, so circumstantiated as of necessity it must be. And herein I shall not alter any thing, or in the least expression go off from that which long since I drew up at the request of a worthy friend, after a discourse about it; and this, not only because it hath already been in the hands of many, but also because my intent is not, either to assert, dispute, or make out any thing farther of my judgment in these things than I have already done (hoping for more leisure so to do than the few hours assigned to the product of this short appendix will permit), but only, by way of a defensative, to evince that the rumours which have been spread by some, and entertained by others too greedily, about this matter, have been exceed ing causeless and groundless; so that though my second thoughts have, if I mistake not, much improved some particulars in this essay, yet I cannot be induced, because of the reason before recounted (the only cause of the publication thereof), to make any alteration in it; only I shall present the reader with some few things which gave occasion and rise to this proposal. As, —

      (1.) A fervent desire to prevent all farther division and separation, — disunion of minds amongst godly men, — suspicions and jealousies in the people towards their ministers, as aiming at power and unjust domination over them, — fruitless disputes, languishings about unprofitable questions, breaches of charity for trifles, exasperating the minds of men one against another; — all which growing evils, tending to the subversion of Christian love and the power of godliness, with the disturbance of the state, are too much fomented by that sad breach and division which is here attempted to be made up.

        (2.) A desire to work and draw the minds of all my brethren (the most, I hope, need it not) to set in for a thorough reformation, and for the obtaining of holy communion, — to keep off indifferently the unworthy from church privileges and profaning of holy things. Whereunto I presumed the discovery of a way whereby this might be effected, without their disturbance in their former station, would be a considerable motive.

       (3.) A consideration of the paucity of positive rules in the Scripture for church government, with the great difficulty of reducing them to practice in these present times (both sufficiently evidenced by the endless disputes and irreconcilable differences of godly, precious, and learned men about them), made me conceive that the practice of the apostolical churches, doubtless for a time observed in those immediately succeeding, would be the best external help for the right interpretation of those rules we have, and pattern to draw out a church way by. Now, truly, after my best search and inquiry into the first churches and their constitution, framing an idea and exemplar of them, this poor heap following seems to me as like one of them as any thing that yet I have seen; nothing at all doubting but that if a more skilful hand had the limning of it,¹²⁴  the proportions, features, and lines would be very exact, equal and parallel; yea, did not extreme haste now call it from me, so that I have no leisure so much as to transcribe the first draught, I doubt not but by God’s assistance it might be so set forth as not to be thought altogether undesirable, if men would but a little lay aside beloved pre-conceptions. But the printer stays for every line; only I must entreat every one that shall cast a candid eye on this unwillingly-exposed embryo and rude abortion, that he would assume in his mind any particular church mentioned in the Scripture, as of Jerusalem, Corinth, Ephesus, or the like; consider the way and state they were then and some ages after, in respect of outward immunities and enjoyments, and tell me whether any rational man can suppose that either there were in those places sundry particular churches, with their distinct, peculiar officers, acting in most pastoral duties severally in them, as distinguished and divided into entire societies, but ruling them in respect of some particulars loyally in combination, considered as distinct bodies; or else that they were such single congregations as that all that power and authority which was in them may seem fitly and conveniently to be intrusted with a small handful of men, combined under one single pastor, with one, two, or perhaps no associated elders. More than this I shall only ask, whether all ordinary power may not, without danger, be asserted to reside in such a church as is here described, reserving all due right and authority to councils and magistrates? Now, for the fountain, seat, and rise of this power, for the just distribution of it between pastors and people, this is no place to dispute; these following lines were intended merely to sedate and bury such contests, and to be what they are entitled, —

A country essay for the practice of church government there.

      Our long expectation of some accommodation¹²⁵  between the dissenting parties about church government being now almost totally frustrate, — being also persuaded, partly through the apparent fruitlessness of all such undertakings, partly by other reasons not at this time seasonable to be expressed, that all national disputes tending that way will prove birthless tympanies, — we deem it no ungrateful endeavour, waiving all speculative ideas, to give an essay, in such expressions as all our country friends concerned in it may easily apprehend, of what we conceive amongst us may really be reduced to comfortable and useful practice: concealing for a while all arguments for motives and inducements unto this way, with all those rocks and shelves, appearing very hideous in former proposals, which we strive to avoid; until we perceive whether any of our giants in this controversy will not come and look, and so overcome it, that at first dash the whole frame be irrecoverably ruined.

      Neither would we have any expect our full sense to each particular imaginable in this business, — it being only a heap of materials, mostwhat unhewed, that we intend, and not a well-compacted fabric; and if the main be not condemned, we are confident no difference will ensue about particulars, which must have their latitude. However, if it be received as candidly as it is offered, no inconvenience will ensue. Now, that the whole may be better apprehended, and the reasons, if not the necessity, of this undertaking intimated, we shall premise some things concerning the place and persons for whose use is this proposal. First, For ministers. The place having all this while, through the goodness of God, been preserved in peace and quietness; and by the rich supply of able men sent hither by Parliament, there are in many parishes godly, orthodox, peace-loving pastors.

       Secondly, For the people.

       1. Very many, as in most other places, extremely ignorant, worldly, profane, scandalously vicious.

      2. Scarcely any parish where there are not some visibly appearing, of all ages, sexes, and conditions, fearing God, and walking unblamably with a right foot, as beseemeth the gospel; though in some places they are but like the berries after the shaking of an olive-tree.

       3. Amongst these, very few gifted, fitted or qualified for government.

      4. Many knowing professors, and such of a long standing, inclined to separation, unless some expedient may be found for comfortable communions; and in this resolution seem to be settled, to a contempt of allurements and threatenings.

      5. Seducers everywhere lying in wait to catch and deceive well-meaning souls, any thing discontented with the present administration of church affairs.

      6. Upon all which it appears, that comfortable communion is not to be attained within the bounds of respective parishes.

       Farther to carry on our intentions, we would desire of authority, —

       1. That our divisions may not be allotted out by our committees, — who, without other consideration, have bounded us with the precincts of high constables, — but be left to the prudence of ministers, and other Christians, willingly associating themselves in the work.

       2. That men placed in civil authority may not, by virtue of their authority, claim any privilege in things purely ecclesiastical.

      In the several parishes let things be thus ordered:—

      1. Let every minister continue in his station, taking especial care of all them that live within the precincts of his parish; preaching, exhorting, rebuking, publicly, and from house to house; warning all, — using all appointed means to draw them to Jesus Christ and the faith of the gospel; waiting with all patience on them that oppose themselves, until God give them repentance to the acknowledging of the truth; and in so doing, rest upon the calling he hath already received.

        2. Let the respective elders of the several parishes, to be chosen according to the ordinance of Parliament (annually, or otherwise), join with the ministers in all acts of rule and admonition, with those other parts of their charge which the parochial administration doth require.

       3. Let all criminal things, tending to the disturbance of that church administration which is amongst them be by the officers orderly delated to such as the civil magistrate shall appoint to take cognizance and determine of such things.

      And thus far have we proposed nothing new, nothing not common; neither in that which follows is there any thing so indeed, may it be but rightly apprehended.

       For the several combinations of ministers and people:—

       1. Let the extremes of the division not be above eight or ten miles distant and so the middle or centre not more than four or five miles from any part of it, — which is no more than some usually go to the preaching of the word, and in which space Christians are generally as well known to one another in the country as almost at the next door in cities; but yet this may be regulated according to the number of professors fit for the society intended, — which would not be above five hundred, nor under one hundred.

        2. In this division let there be, in the name of Christ and the fear of God, a gathering of professors (visible saints, men and women of good knowledge and upright conversation, — so holding forth their communion with Christ), by their own desire and voluntary consent, into one body, — uniting themselves, by virtue of some promissory engagement or otherwise, to perform all mutual duties, to walk in love and peace, spiritual and church communion, as beseemeth the gospel.

        3. Let every one so assembling have liberty, at some of the first meetings, to except against another, whether minister or others, so it be done with a spirit of meekness, and submission of judgment; or to demand such questions for satisfaction as shall be thought fit to be propounded.

        4. When some convenient number are thus assembled, let the ministers, if men of approved integrity and abilities, be acknowledged as elders respectively called to teach and rule in the church by virtue of their former mission, and be assumed to be so to this society by virtue of their voluntary consent and election.

       5. Let the ministers engage themselves in a special manner to watch over this flock, every one according to his abilities, both in teaching, exhorting, and ruling, so often as occasion shall be administered, for things that contain ecclesiastical rule and church order; acting jointly and as in a classical combination, and putting forth all authority that such classes are entrusted with.

       6. If it be judged necessary that any officers be added to them for the purpose before named, let them be chosen by the consent of the multitude.

        7. If not, let the ministers have the whole distributed among themselves respectively, according to the difference of their gifts, — reserving to the people their due and just privileges.

       8. Let this congregation assemble at the least once in a month, for the celebration of the communion, and other things them concerning; the meeting of the ministers may be appointed by authority, for those of a classis.

        9. If any one after his admission be found to walk unworthily, let him, after solemn, repeated admonition, be by joint consent left to his former station.

       10. Let any person, in any of the parishes combined as before, that is desirous to be admitted into this society, as is thought fit, be received at any time.

       11. If the number in process of time appear to be too great, let it be divided and subdivided, according to conveniency.

       12. Any one of the ministers may administer the sacrament, either to some or all of these, in their several parishes or at the common meeting, as opportunity shall serve.

         13. Let the rules of admission into this society and fellowship be scriptural, and the things required in the members only such as all godly men affirm to be necessary for every one that will partake of the ordinances with profit and comfort, — special care being taken that none be excluded who have the least breathings of soul in sincerity after Jesus Christ.

        Now, beyond these generals for the present we judge it needless to express ourselves, or otherwise to confirm what we have proposed, each assertion almost directly pointing out unto what, in that particular, we do adhere; which being sufficiently confirmed by others, were but a superfluous labour to undertake. Neither shall we trouble you with a catalogue of conveniences, — whereof men are put upon an express annumeration, when otherwise they do not appear, — but commit the consideration of the tendence of the whole to every one’s judgment, and conclude with the removal of a few obvious objections; being resolved hereafter, by God’s assistance, to endeavour satisfaction about this way unto all, — unless to such as shall be so simple or malicious as to ask whether this way be that of the Presbyterians or Independents.

      Obj. 1. By this means parishes will be unchurched.

       Ans. 1. If by churches you understand such entire societies of Christians as have all church power, both according to right and exercise, in and amongst themselves, as Independents speak of congregations; then they were never churched by any.

       2. If only civil divisions of men that may conveniently be taught by one pastor, and ruled by elders, whereof some may be fit to partake of all the ordinances, some not, as Presbyterians esteem them; then by this way they receive no injury, nor are abridged of any of their privileges.

       Obj. 2. This is to erect churches amongst churches, and against churches.

        Ans. No such thing; but a mere forming of one church with one presbytery.

       Obj. 3. It is against the Parliament’s ordinance to assume a power of admitting and excluding of church members not exactly according to their rule, nor subordinate to the supervising of such as are appointed by them.

       Ans. 1. For the rules set out by ordinance, we conceive that the church officers are to be interpreters of them, until appeal be made from them, unto which we shall submit; and if it be so determined against us, that any be put on our communion “ipsi viderint,” we shall labour to deliver our own souls.

      2. Though the Parliament forbid any but such authoritatively to be excluded, yet it doth not command that any be admitted but such as desire it; and we shall pray for such a blessing upon the work of our ministry as will either prepare a man for it or persuade them “pro tempore” from it; unless they be stubbornly obstinate, or openly wicked, — against whom we hope for assistance. To objections arising from trouble and inconvenience, we answer, It cost more to redeem their souls.

      The God of peace and unity give the increase!

“— Si quid novisti rectius istis,
Candidus imperti, si non, his utere.”

[Hor. Ep., i. 6, 67, 68.]

        And this is all which, for the present, I shall assert in this business; and this also is my own vindication. Time and leisure may give me advantage hereafter (if God permit) to deal seriously in this cause. In the meantime, it is not unknown to many, that so much as this was necessary for me to do; and I will not add now any thing that is not necessary.

       Now for the other head of the accusation, about toleration of errors, “philosophare volo, sed paucis.” Something I shall add of my own present judgment in this matter; but with willing, express submission unto those whom the use and experience of things, with knowledge of foreign parts, skill in the rules of commonwealths, acquaintedness with the affections and spirits of men, have enabled to look punctually into the issues and tendencies of such a toleration. The main prejudice against it arises from the disturbances which it naturally (they say) produceth in civil states. I conceive no sort of men more unfit to judge of this than those whose abilities of learning do properly put them upon the discussing of this, and other controversies, as far as they are purely ecclesiastical, — no men more frequently betraying narrowness of apprehension and weakness in secular affairs. For other consequences, I shall not be much moved with them, until it be clearly determined whether be worse, heretics or hypocrites, into maintain an error or counterfeit the truth; and whether profession upon compulsion be acceptable to God or man.¹²⁶ Laying those aside, let the thing itself be a little considered.

      Peace ecclesiastical, quiet among the churches (which without doubt would be shaken by a universal toleration), is that which most men aim at and desire. And truly he that doth not, scarcely deserves the name and privilege of a Christian. Unity in the Scripture is so pressed, so commanded, and commended, that not to breathe after it argues a heart acted by another spirit than that which moved the holy penmen thereof. But yet every agreement and consent amongst men professing the name of Christ, is not the unity and peace commended in the Scripture. That which some think to be Christ’s order, may perhaps be antiChristian confusion; the specious name of unity may be a cloak for tyranny. Learned men have reckoned up a sevenfold unity¹²⁷ in the Papacy; all which, notwithstanding, are far enough from that true evangelical unity which we are bound to labour for. Again, that which is good must be sought in a right manner, Or it will not be so to us. Peace and quiet is desirable; but there must be good causes and very urgent, to make us build our habitations out of others’ ruins, and roll our pillows in their blood. I speak of things ecclesiastical. The historian¹²⁸ makes it a part of the oration spoken by Galgacus, the chieftain of the British forces, to stir them up against the Roman insolency, that when they had finished their depopulations, then they said they had peace. The same men have set up bishoprics in the Indies, as their forefathers did colonies here and elsewhere, with fire and sword. I know not how it comes to pass, but so it is, this proceeding with violence in matters of religion hath pleased and displeased all sorts of men, however distinguished by a true or false persuasion, who have enjoyed a vicissitude of the supreme power in any place, in supporting or suppressing of them. “Ure, seca, occide,” is the language of men backed with authority: “Quod tibi fieri non vis, alteri ne feceris,” say the same men under oppression. To give particular in stances, were to lay open that nakedness which I suppose it my duty rather to coven What, then, you will say; shall every one be suffered to do what he pleaseth?¹²⁹ You mean, think or believe what he pleaseth, or that which he is convinced to be a truth. Must all sorts of men and their opinions be tolerated? — These questions are not in one word to be resolved: many proposals are to be confirmed, many notions distinguished and retained, before a positive answer can be given. Take them in their whole latitude, and they may serve all men’s turns. A negative universal resolution may tantamount unto, — “The many intrusted with authority, or having that to back them, ought not to tolerate any of different persuasions from them, if they suppose them erroneous.” Now truly, for my part, were I in Spain or Italy, a native of those places, and God should be pleased there to reveal that truth of his gospel unto me which he hath done in England, I believe those states ought to tolerate me, though they were persuaded that I were the most odious heretic under heaven; and what punishment soever they should impose on me for my profession would be required at their hands; — unless they can convince me that God allows men to slay his servants for professing the gospel, if they believe them to be heretics: and so also excuse the Jews in crucifying his dear Son, because they esteemed him as an impostor. Christ was once crucified amongst thieves: he may be again, in them that are so supposed. I shall therefore summarily set down what I conceive in answer to these questions, premising a few things, if I mistake not, universally granted.

      And yet a word or two concerning toleration itself, that some guess may be given at what we aim and intend, must interpose. Much discourse about toleration hath been of late days amongst men; some pleading for it, more against it, was it always must be. Toleration is the alms of authority; yet men that beg for it, think so much at least their due. Some say it is a sin to grant it; others, that it is no less to deny it. Generally, the pleaders of each side have their interest in the cause. I never knew one contend earnestly for a toleration of dissenters, but was so himself; nor any for their suppression, but were themselves of the persuasion which prevaileth: for if otherwise, this latter would argue a Circumcellion¹³⁰ fury, willfully to seek their own ruin; the former so much charity, and commiseration of the condition of mortality as in these days would procure of the most no other livery but a fool’s coat. Who almost would not admire at such new-discovered antipodes as should offer to assert an equal regiment of Trojans and Tyrians,¹³¹ — a like regard and allowance from authority for other sects as for that whereof themselves are a share? Now, amongst these contesters, few (nay, not any) have I found, either on the one side or the other, clearly and distinctly to define what they mean by toleration, or what is the direct purpose, signification, and tendency of non-toleration (a word in its whole extent written only in the forehead of the man of sin), — what bounds, what terriers are to be assigned to the one or to the other, — unto what degrees of longitude¹³²  or latitude their pole is to be elevated. Some, perhaps, by a toleration understand a universal, uncontrolled license, “vivendi utvelis,” in things concerning religion; that every one may be let alone, and not so much as discountenanced in doing, speaking, acting, how, what, where, or when he pleaseth, “in agendis et credendis fidei,” in all such things as concern the worship of God, articles of belief, or generally any thing commanded in religion; and in the meantime the parties at variance, and litigant about differences, freely to revile, reject, and despise one another, according as their provoked genius shall dispose their minds thereunto. Now truly, though every one of this mind pretends to cry for mercy to be extended unto poor afflicted truth, yet I cannot but be persuaded that such a toleration would prove exceeding pernicious to all sorts of men, and at last end in a dispute, like that recounted by Juvenal between two cities in Egypt, about their differences between their garden and river deities;¹³³  or like the contest related by Vertomannus in his travels amongst the Mohammedans, about Haly and Homar, the pretended successors to their grand impostor, where every one plied his adversary, “Hastisque clypeisque et saxis grandibus,” cleaving their skulls, and making entrance for their arguments by dint of sword: and I wish experience did not sufficiently convince us that the profession of Christianity, where the power of godliness is away, will not prevent these evils: “Tantum religio potuit suadere malorum.”

      Others there are that press for a non-toleration of any thing that opposes or contradicts the truth in any part, themselves being in their own judgments fully possessed of all, — their tenets being unto them the only form of wholesome words. Moreover (for these things recounted make not the difference, for it is so with all sects of men), the magistrates, or those who are intrusted with all the power over men which, for the preservation of human society, God hath been pleased to make out from himself, are also of the same persuasion with them. These they supplicate that an effectual course may be taken (asserting not only that they are intrusted with power from above so to do, but also that it is their great sin if they do it not) whereby all sectaries and erroneous persons may not only not be countenanced or kept within bounds, and not be forborne in any disturbing, insolent miscarriage; but also, that all that doctrine which is not publicly owned may be sure to be supplanted by the restraint and punishment of the dissenters, whether unto imprisonment, confiscation of goods, or death itself; for they must not cease, nay (if the thing is to be effected), they cannot rationally assign where to stay in punishing, before they come to the period of all, death itself, which is the point and centre wherein all the lines of this sentence meet;¹³⁴  wherein, to me, truly there is nothing but “luctus ubique, pavor, et plurima mortis imago.” I know it is coloured with fair pretences;¹³⁵  but “quid ego verba audiam, facta cum video?” It is written with red letters, and the pens of its abettors are dipped in the blood of Christians. Doubtless between these extremes lies the way.

      Again, some by a toleration understand a mutual forbearance in communion, though there be great differences in opinion; and this the generality of the clergy (as heretofore they were called) did usually incline unto, — viz., that any men almost might be tolerated, whilst they did not separate. And these lay down this for a ground, that there is a latitude in judgment to be allowed; so that the communion may be held by men of several persuasions, in all things, with an allowance of withdrawing in those particulars wherein there is dissent amongst them: and this the Belgic Remonstrants pressed hard for, before they were cast out by the Synod of Dort.

       Others plead for a toleration out of communion; that is, that men renouncing the communion of those whose religion is owned and established by authority, may yet peaceably be suffered to enjoy the ordinances in separation.

       Moreover, by communion some understand one thing, some another. Some think that is preserved sufficiently, if the dissenters do acknowledge those from whom they do dissent to be true churches, to enjoy the ordinances of Christ, to have the means of life and salvation in them, closing with them in all substantials of doctrine; but yet, because of some disorders in and amongst them, they dare not be as of them, — but yet only separate from those disorders.

       Others, again, think that communion is utterly dissolved if any distinctions of persons be made, more than all acknowledge ought to be, — any differences in the administration of the ordinances, — any divisions in government at all.

       Now, all these things, and many more that might be added, must clearly be distinguished and determined by him that would handle his matter at large and exactly, that we may know what he means by those ambiguous words, and in what acceptation he owns them. Until this be done, a man may profess to oppose both toleration and non-toleration without any contradiction at all, because in their several senses they do not always intend the same.

       For my part, as on the one side; — if by toleration you mean “potestatem vivendi utvelis” (as the Stoics defined liberty), a universal concession of an unbounded liberty,¹³⁶ or rather, bold, unbridled licentiousness, for every one to vent what he pleaseth, and to take what course seems good in his own eyes, in things concerning religion and the worship of God, I cannot give my vote for it; — so, if by non-toleration you mean that which the gloss upon that place, “Hæreticum hominem de vita,” intended by adding “supple tolle,”¹³⁷  to make up the sense, — as if they were not to be endured in any place who dissent only in not-fundamentals from that which is established, but to be hated “ad furcas et leones,” as the Christians of old, or to have their new derided lights extinguished in that light, “qua stantes ardent, qui fixo gutture fumant,” in a Nero’s bonfire, — into the secrets of them that are thus minded let not my soul descend. “In their anger they will slay a man, and in their self-will, they dig down a wall.

      Cursed be their anger, for it is fierce; and their wrath, for it is cruel.” These things, then, being so ambiguous, doubtful, and uncertain, we dare not be too peremptorily dogmatical, nor positively assert but only what is certainly true; as are these following:—

       1. That heresies and errors ought not to be tolerated; — that is, men ought not to connive at, or comply with, those ways and opinions which they are convinced to be false, erroneous, contrary to sound doctrine, and that form of wholesome words which is delivered unto us as (next unto Christ) the greatest treasure of our souls, — especially if credibly supposed to shake any fundamentals of the common faith; but with all their strength and abilities, in all lawful ways, upon every just call, to oppose, suppress, and overthrow them, — rote root them up and east them out, that they may not, as noxious weeds and tares, overgrow and choke the good corn, amongst which they are covertly scattered. All predictions of “false Christs, false prophets, false teachers to come,” and “to be avoided,” all cautions to “try spirits, avoid heretics, beware of seducers, keep close to the truth received, — to hate the doctrine of Nicolaitanes, to avoid endless disputes, strife of words, old fables, languishing about unprofitable questions,” — the epithets given to, and descriptions made of, heresies, that they are “pernicious, damnable, cankers, works of the flesh,” and the like, — are all incitations and encouragements for the applying of all expedient means for the taking out of the way these stumbling-blocks. Let, then, the Scriptures be searched, and all ways embraced which the gospel holdeth forth, for the discovering, convincing, silencing, reproving, confuting of errors and persons erring, by admonitions, reproofs, mighty Scripture convictions, evidencing of the truth, with fervent prayers to Almighty God, the God of truth, that he would give us one heart and one way; and if these weapons of our warfare do not prevail, we must let them know that one day their disobedience will be revenged with being cut off, and “cast out as unprofitable branches, fit to be cast into the fire.”

         2. That any doctrine tending undeniably in its own nature (and not by strained consequences) to the disturbance of the civil state may be suppressed, by all such means as are lawfully to be used for the conservation of the peace and safety of the state. Jesus Christ, though accused of sedition, taught none, practised none. His gospel gives not control to magistracy, righteous laws, or any sort of lawful government established amongst men; and therefore they whose faith is faction, and whose religion is rebellion, — I mean Jesuits and Jesuitical Papists, — some of the articles of whose creeds are directly repugnant to the safety, yea, being, of any commonwealths, wherein themselves and men of their own persuasion do not domineer and rule, may be proceeded against by them who bear not the sword in vain. The like may be said of men seditious, under any pretences whatsoever, — like the Anabaptists at Munster.

        3. That such heresies or mispersuasions as are attended with any notorious sin in practice (I mean, not in consequences, but owned by their abettors, and practised accordingly, beyond Epicurus, whose honest life was not corrupted by his foul, dishonest opinion), — like the Nicolaitanes, teaching, as most suppose, promiscuous lust; and the Papists’ express abominable idolatry, — may be in their authors more severely punished than such crimes not owned and maintained do singly deserve. To pretend conscience in such a case will not avail; “the works of the flesh are manifest,” easy to be discerned, known to all. Apologies for such, argue searedness, not tenderness: such “evil communication” as “corrupteth good manners,” is not to be tolerated.

       4. No pretences whatsoever, nor seeming colour, should countenance men dissenting from what is established, to revile, traduce, deride, or otherwise expose to vulgar contempt, by words or actions, the way owned by authority (if not evidently fallen off from Jehovah to Baal), or fasten bitter, uncharitable appellations on those who act according to that way; that is, the public ministers and ministry, acknowledged, owned, and maintained by the supreme magistrate, where they both are. Here, by the way, I cannot but complain of want of ingenuity and candid charity in those men who, having a comfortable maintenance arising another way, do yet, “ad faciendum populum,” continually, in pulpits and other public places, inveigh against that way of maintenance which is allowed by the magistrate, and set apart for those that labour in the word and doctrine; unto whom I wish no farther evil, but only forced patience when their neighbouring tradesmen shall have persuaded the people about them that preachers of the gospel ought to live by the work of their hands, and so the contribution for their maintenance be subducted.

      Such men as these do show of what spirit they are, and what they would do if they were lions; seeing they bark so much, being but snarling dogs. And therefore, truly, if some severe course were used for the restraint of those who in our days strive to get themselves a name, and to build up their repute, by slighting, undervaluing, and, by all uncharitable, malicious ways, rendering odious those from whom they dissent, I should not much intercede for them: these are evil works, fruits of the flesh, evident to all. Now these, and such things as these, are acknowledged by all even-spirited men. Some few I shall now add, I hope not unlike them. As, —

       5. That it is a most difficult undertaking to judge of heresies and heretics, — no easy thing to show what heresy is in general; — whether this or that particular error be a heresy or no, — whether it be a heresy in this or that man; especially if such things as stubbornness, and pertinacy upon conviction, with the like, be required to make a man a heretic, — for such things cannot be evidenced or made out, but only (for the most part) by most obscure conjectures, and such as will scarcely satisfy a charitable judgment. Papists, indeed, who have laid it down for a principle, that a contradiction of the doctrine of the church, known to be so, and continued in after admonition, doth infallibly make a man a heretic, are very clear, uniform, and settled in that which they have made the ground, warrant, and foundation of slaying millions of men professing the name of Christ: but for all other Christians, who acknowledge an infallibility in the rule, but no infallibility in any for the discovery of the truth of that rule (though exceeding clear and perspicuous in things necessary), — for them, I say, understanding and keeping close to their own principles, it is a most difficult thing to determine of heresy, with an assurance that they are so out of danger of erring in that determination as to make it a ground of rigorous proceedings against those of whom they have so concluded. Some things, indeed, are so clearly in the Scripture laid down and determined, that to question or deny them bespeaks a spirit self-condemned in that which he doth profess. That twice two makes four, that he that runneth moveth, are not things more evident to reason than many things in the Scripture are to every captivated understanding; — a wilful deviation in such, merits no charity. But generally, errors are about things hard to be understood, not so clearly appearing, and concerning which it is very difficult to pass the sentence of heresy. No judge of heresy since the apostles’ days, but hath been obnoxious to error in that judgment; and those who have been forwardest to assume a judicature and power of discerning between truth and error, so as to have others regulated thereby, have erred most foully. Of old it was generally conceived to be in councils. Now, I should acknowledge myself obliged to any man that would direct me to a council since that Acts 15:1 — which I may not be forced from the word to assert that it, in some thing or other, went astray.

      Luther feared not to affirm of the first and best of general synods, that he “understood not the Holy Ghost to speak in it;” and that the canons thereof were but plain hay and stubble;¹³⁸ — yea, and Beza, that such was the “folly, ignorance, ambition, wickedness of many bishops in the best times, that you would suppose the devil to have been president in their assemblies;”¹³⁹ insomuch as Nazianzen complained that he never saw a ¹⁴⁰ good end of any, and affirmed that he was resolved never to come at them more. And in truth, the fightings and brawls, diabolical arts of defamation and accusing one another, abominable pride, ambition, and affectation of pre-eminence, which appeared in most of them, did so far prevail, that in the issue they became (as one was entitled) dens of thieves, rather than conventions of humble and meek disciples of Jesus Christ, until at length, the holy dove being departed, an ominous owl overlooked the Lateran fathers; and though with much clamour they destroyed the appearing fowl, yet the foul spirit of darkness and error wrought as effectually in them as ever. But to close this discourse. Ignorance of men’s invincible prejudices, of their convictions, strong persuasions, desires, aims, hopes, fears, inducements, — sensibleness of our own infirmities, failings, misapprehensions, darkness, knowing but in part, should work in us a charitable opinion of poor erring creatures, that do it perhaps with as upright, sincere hearts and affections as some enjoy truth. Austin¹⁴¹ tells the Manichees, the most paganish heretics that ever were, that they only raged and were high against them who knew not what it was to seek the truth and escape error. With what ardent prayers the knowledge of truth is obtained! And how tender is Salvian¹⁴² in his judgment of the Arians! “They are,” saith he, “heretics, but know it not, — heretics to us, but not to themselves; nay, they think themselves so catholic that they judge us to be heretics: what they are to us, that are we to them. They err, but with a good mind; and for this cause God shows patience towards them.”

       Now, if any should dissent from what I have before asserted concerning this particular, I would entreat him to lay down some notes whereby heresies may infallibly be discerned to be such; and he shall not find me repugning.

      6. That great consideration ought to be had of that sovereign dictate of nature, the sum of all moral duties. “Quod tibi fieri non vis, alteri ne feceris;” — “Do not that unto others which you would not have done to you, were you in the mine condition with them.” In the business in hand, we are supposed by others to be in that estate wherein we suppose those to be of whom we speak; those others being to us what we are to them. Now truly, if none of the former inconveniences and iniquities which we recounted (assertion 2, 3, 4, or the like), do accompany erring persons, it will be something difficult to make it appear how we may, if enjoying authority over them, impose any coercion, restraint, or punishment on them, which we would not acknowledge to be justly laid on us by others (supposing it should be laid) having authority over us, convinced that our persuasion differing from them is false and erroneous. No sort of Christians but are heretics and schismatics to some Christians in authority; and it may be their lot to live under the power and jurisdiction of men so persuaded of them, where they ought to expect that the same measure will be given unto them which, in other places, they have consented to mete out to others.

       But men will say, and all men pleading the cause of non-toleration in its full extent do say, That they are heretics and erroneous persons whom we do oppose: we ourselves are orthodox; and no law of nature, no dictate of the Scriptures, requires that we should think it just to render unto them that are orthodox as unto them that are heretics, seducers, and false teachers. Because thieves are punished, shall honest men fear that they shall be so too? — But a thief is a thief in all the world, unto all men: in opinions it is not so. — He is a heretic that is to be punished. — But to whom? in whose judgment? in his own? — no more than we are in ours. — But he is so to them that judge him. — True. Put the case, a Protestant were to be judged by a Papist, as a thousand saints have been: is he not the worst of heretics to his judge? These things turn in a circle: what we are to ourselves, that he is to himself: what he is to us, that we are unto others that may be our judges. But however, you will say, we are in the truth, and therefore ought to go free. Now, truly, this is the same paralogism: who says we are in the truth? others? no, ourselves. Who says erroneous persons (as so supposed) are heretics, or the like? they themselves? no, but we: and those that are to us as we are to them, say no less of us. Let us not suppose that all the world will stoop to us, because we have the truth, as we affirm, but they do not believe. If we make the rule of our proceedings against others to be our conviction that they are erroneous; others will, or may, make theirs of us to be their rule of proceeding against us. We do thus to them, because we so judge of them; will not others, who have the same judgment of us as we of them, do the like unto us? Now here I profess that I do not desire to extend any thing in this discourse to the patronizing of any error whatsoever, — I mean, any thing commonly so esteemed in the reformed churches, — as myself owning any such; much less to the procuring of a licentious immunity for every one in his way; and least of all, to countenance men walking disorderly in any regard, especially in the particulars before recounted; — but only to show how warily, and upon what sure principles, that cannot be retorted on us, we ought to proceed, when any severity is necessarily required, in case of great danger; and how in lesser things, if the unity of faith may in some comfortable measure be kept, then to assert the proposition in its full latitude, urging and pleading for Christian forbearance, even in such manner to be granted as we would desire it from them whom we do forbear; for truly in those disputable things, we must acknowledge ourselves in the same series with other men, unless we can produce express patents for our exemptions. But some, perhaps, will say, that even in such things as these Gamaliel’s counsel is not good; better all go on with punishing that can; truth will not be suppressed, but error will. Good God! was not truth oppressed by antichristian tyranny? was not outward force the engine that for many generations kept truth in corners? But of this afterward.

        Now, I am mistaken if this principle, that the civil magistrate ought to condemn, suppress, and persecute every one that he is convinced to err, though in smaller things, do not at length, in things of greater importance, make Christendom a very theatre of bloody murders, killing, slaying, imprisoning men round in a compass; until the strongest becomes dictator to the rest, and he alone be supposed to have infallible guidance, — all the rest to be heretics, because overcome and subdued. (When I speak of death and killing in this discourse, I understand not only forcible death itself, but that also which is equivalent thereunto, as banishment, or perpetual imprisonment.) I had almost said, that it is the interest of mortality to consent generally to the persecution of a man maintaining such a destructive opinion.

      7. That whatsoever restraint or other punishment may be allowed in case of grosser errors, yet slaying of heretics for simple heresy, as they call it, for my part I cannot close withal; nor shall ever give my vote to the burning, hanging, or killing of a man, otherwise upright, honest, and peaceable in the state, merely because he misbelieveth any point of Christian faith. Let what pretences you please be produced, or colours flourished, I should be very unwilling to pronounce the sentence of blood in the case of heresy. I do not intend here to dispute; but if any one will, upon Protestant principles and Scripture grounds, undertake to assert it, I promise (if God grant me life) he shall not want a convert or an antagonist. I know the usual pretences: Such a thing is blasphemy. — But search the Scripture, look upon the definitions of divines, and by all men’s consent you will find heresy, in what head of religion soever it be, and blasphemy properly so called, to be exceedingly distant. Let a blasphemer undergo the law of blasphemy; but yet I think we cannot be too cautious how we place men in that damnable series calling heaven and earth to witness the contrary. But again: To spread such errors will be destructive to souls. — So are many things, which yet are not punishable with forcible death. Let him that thinks so go kill Pagans and Mohammedans. As such heresy is a canker, but a spiritual one, let it be prevented by spiritual means. Cutting off men’s heads is no proper remedy for it. If state physicians think otherwise, I say no more, but that I am not of the college, and what I have already said I submit to better judgments.

      8. It may be seriously considered, upon a view of the state and condition of Christians, since their name was known in the world, whether this doctrine of punishing erring persons with death, imprisonment, banishment, and the like, under the name of heretics, hath not been as useful and advantageous for error as truth; nay, whether it hath not appeared the most pernicious invention that ever was broached. In the first, second, and third ages, we hear little of it, — nothing for it, — something against it:— much afterward against it, in Austin and others.¹⁴³  Marlinus, the famous French bishop, rejected the communion of a company of his associate bishops, because they had consented, with Maximus the emperor, unto the death of the Priscillianists, — as vile heretics as ever breathed. At the end of the fourth and beginning of the fifth century, when the Arians and orthodox had successively procured the supreme magistrate to join with them, men were killed and dismembered like beasts: banishments, imprisonments, plunderings, especially by the Arians, were as frequent as in new subdued kingdoms. But never was this tragedy so acted to the life, as by the worshippers of images on the one side, and their adversaries on the other:¹⁴⁴ which difference rose about the year 130, and was carried on with that barbarous outrage on both sides, especially by the Iconolatræ (as the worst were ever best at such proceedings), as is wonderful to consider. Now, excepting only those idolatrous heretics in the last, who were paid home in their own coin for a thousand years together, this doctrine was put in practice against none almost but the martyrs of Jesus. The Roman stories of the killing of heretics, are all martyrologies; thousands slain for heretics now lie under the altar, crying for vengeance, and shall one day sit upon thrones, judging their judges. So that where one man hath suffered for an error, under the name of a heretic, five hundred under the same notion have suffered for truth; a principle would seem more befitting Christians to spare five hundred for the saving of one guiltless person. Truth hath felt more of the teeth of this scorpion than error; and clearly it grew up by degrees, with the whole mystery of iniquity. In the gospel we have nothing like it: the acts of Christ purging the temple, Peter pronouncing the fate of Ananias, and Paul smiting Elymas with blindness, seem to me heterogeneous. The first laws of Constantine speak liberty and freedom.¹⁴⁵ Pecuniary mulcts afterward were added, and general edicts against all sects; and so it is put over into the hands of the Arians, who exceedingly cherished it: yet for a good while pretences must be sought out, — Eustathius of Antioch must be accused of adultery, Athanasius of sedition, magic, and I know not what, that a colour might be had for their persecution.¹⁴⁶ The Arian kings in Africa were the first that owned it, γυγνῇ κεφαλῇ, and acted according to their persuasions. Methinks I hear the cries of poor dismembered, mangled creatures, for the faith of the holy Trinity! Next to these, through a few civil constitutions of some weak emperors, it wholly comes to reside in the hands of the pope; kings and princes are made his executioners, and he plays his game to the purpose. Single persons serve not this Bel and dragon, — whole nations¹⁴⁷  must be slaughtered, that he may be drunk with blood. He sends whole armies to crucify Christ afresh, — he gives every one of his soldiers a cross; hence followed cruel sights, bloody battles, wasting of kingdoms, raging against the names, ashes, sepulchres of the dead, with more than heathenish cruelty. Such evil fruits hath this bitter root sent forth, the streams of this fountain have all been blood; so that it cannot be denied but that a judicature of truth, and the contrary assumed, with a forcible backing of the sentence, was the bottom-stone in the foundation and highest in the corner of the tower of Babel: and I believe that upon search it will appear, that error hath not been advanced by any thing in the world so much as by usurping a power for its suppression. In divers contests that the pope had with others, the truth was on his side (as in the business of Athanasius and others in the east deposed by the Arians¹⁴⁸). Now, who would not have thought, that his standing up with all earnestness for the truth would not have been the ruin of the devil’s kingdom of darkness, and almost have spoiled the plot of the mystery of iniquity? when the truth is, the largest steps that ever the man of sin took towards his throne was by usurping of power to suppress errors and heresies. It would be a great encouragement to use that way for the extirpation of errors (if any such be, besides the preaching of the gospel, and convictions from thence), which any one could produce and give assurance that it hath not been tried, or been tried and proved ineffectual for the supplantation of truth; and if such a way be not produced, what if both should grow together until harvest?

       9. Let us not be too hasty in pressing any opinion arising and divulged with odious consequences of sedition, turbulency, and the like, because tumults and troubles happen in the commonwealth where it is asserted. A coincidence of events is one of the principal causes of error and misjudgings in the world: because errors and tumults arise together, therefore one is the cause of the other, may be an argument “a baculo ad angulum.” It is a hard thing to charge them with sedition who protest against it, and none can make it appear that it is “contraria factis” by any of their actions, but only because it is fit they should bear the blame of what happeneth evilly in their days. Upon every disaster in the empire, the noise of old was, “Christianos ad leones.”¹⁴⁹ For our part, we ought to remember that we were strangers in Egypt. It is but little more than a hundred years since all mouths were opened and filled with reproaches against that glorious Reformation wherein we rejoice. Was it not the unanimous voice of all the adversaries thereof, that a new religion was brought in, tending to the immediate ruin of all states and commonwealths, — attended with rebellion, the mother of sedition? Have we not frequent apologies of our divines for the confutation of such false, malicious, and putid criminations? It is true, indeed, the light of the gospel breaking out was accompanied with war, and not peace (according to the prediction of our Saviour); whereof the gospel was no more the cause, than John Diazius was of that horrible murder, when his brains were chopped out with an axe by his brother Alphonsus, ¹⁵⁰  because he professed the gospel. Hence Luther, the vehemency of whose spirit gave no way to glosses and temporizing excuses, plainly affirms those tumults to be such necessary appendices of the preaching of the gospel, that he should not believe the word of God to be abroad in the world, if he saw it not accompanied with tumults; which he had rather partake in, than perish under the wrath of God in an eternal tumult.¹⁵¹ The truth must go on, though thereby the world should be reduced to its primitive chaos and confusion. Were it not a perpetual course, for men of every persuasion to charge sedition, and the like, upon that which they would have suppressed, knowing that no name is more odious unto them who have power to effect their desire; and did I not find that some, who have had much ado, whilst they were sheep, to keep off that imputation from themselves, within a few years, becoming lions, have laid it home upon others as peaceable as they; I might perhaps be more rigid than now these discoveries will suffer me to be. Far be it from me to apologize for truth itself, if seditious; — only I abhor those false, malicious criminations, whereby God’s people in these days wherein we live have exceedingly suffered. It hath pleased God so to order things in this kingdom, that the work of recovering his worship to its purity, and restoring the civil state to its liberty, should be both carried on at the same time by the same persons. Are there none now in this kingdom to whom this reforming is an almost everting of God’s worship? And are there none that have asserted that our new religion hath caused all those tumults and bloodshed? And doth not every unprejudiced man see that these are hellish lies and malicious accusations, having indeed neither ground nor colour, but only their coincidence in respect of time? Is any wise man moved with their clamours? Are their aspersions considerable? Are we the only men that have been thus injuriously traduced? Remember the difference between Elijah and Ahab, — what was laid to the charge of Paul; see the apologies of the old Christians, and speak what you find.

       Much might here be added concerning the qualifications, carriages, humility, peaceableness, of erring persons; all which ought to be considered, and our proceedings towards them to be, if not regulated, yet much swayed by such considerations. Some I have known myself, that I dare say the most curious inquirer into their ways, that sees with eyes of flesh, would not be able to discover any thing but mere conviction and tenderness of conscience that causeth them to own the opinions which, different from others, they do embrace. Others, again, so exceeding supercilious, scorning, proud, selfish, — so given to contemning of all others, reviling and undervaluing of their adversaries, — that the blindest pity cannot but see much carnalness and iniquity in their ways. These things, then, deserve to be weighed, all passion and particular interest being set aside. And then, if the die be cast, and we must forward, let us take along with us these two cautions:—

      (1.) So to carry ourselves in all our censures, every one in his sphere (ecclesiastical discipline being preserved as pure and unmixed from secular power as possible), that it may appear to all that it is the error which men maintain which is so odious unto us, and not the consequent or their dissent from us, whether by subducting themselves from our power or withdrawing from communion. For if this latter be made the cause of our proceeding against any, there must be one law for them all, — all that will not bow, to the fiery furnace! Recusancy is the fault; and that being the same in all, must have the same punishment, — which would be such an unrighteous inequality as is fit for none but Antichrist to own.

      (2.) That nothing be done to any, but that the bound and farthest end of it be seen at the beginning, and not leave way and room for new persecution upon new pretences. “Cedo alteram et alteram,” one stripe sometimes makes way for another, and how know I that men will stay at thirty-nine? “Principiis obsta.”

All these things being considered, I cannot so well close with them who make the least allowance of dissent to be the mother of abominations. Words and hated phrases may easily be heaped up to a great number, to render any thing odious which we have a mind to oppose; but the proving of an imposed evil or absurdity is sometimes a labour too difficult for every undertaker. And so I hope I have said enough to warrant my own hesitancy in this particular. Some might now expect that I should here positively set down what is my judgment concerning errors and erroneous persons dissenting from the truth received and acknowledged by authority, with respect unto their toleration: unto whom I answer, That to consider the power of the magistrate about things of religion, and over consciences; the several restraints that have been used in this case, or are pleaded for; — the difference between dangerous fundamental errors and others; — the several interests of men, and ways of disengaging; — the extent of communion, and the absolute necessity of a latitude to be allowed in some things; — with such other things as would be requisite for a full handling of the matter in hand, — ask a longer discourse, and more exactness, than the few hours allotted to this appendix can afford. Only for the present I ask, if any will take the pains to inform me, — 1. What they mean by a non-toleration? whether only a not countenancing nor holding communion with them; or if crushing and punishing them, then how? to what degree? by what means? where they will undoubtedly bound? 2. What the error is concerning which the inquiry is made? the clear opposition thereof to the word of God? the danger of it? the repugnancy that is in it to peace, quietness, and the power of godliness? 3. What or who are the erring persons? how they walk? in what manner of conversation? what is their behaviour towards others not of their own persuasion? what gospel means have been used for their conviction? what may be supposed to be their prejudices, motives, interests, and the like? And then, if it be worth asking, I shall not be backward to declare my opinion. And truly, without the consideration of these things, and other such circumstances, how a right judgment can be passed in this case, I see not.

       And so, hoping the courteous reader will look with a candid eye upon these hasty lines, rather poured out than written; and consider that a day’s pains in these times may serve for that which is but for a day’s use; the whole is submitted to his judgment by him who professeth his all in this kind to be, — the love of truth and peace.

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4 “Ecclesia sicut luna defectus habet, et ortus frequentes; sed defectibus suis crevit, etc. Hæc est vera Luna, quæ de fratris sui luce perpetua, lumen sibi immortalitatis et gratiæ mutuatur.” — Amb. Hex., lib. iv. cap. 2. Ps. lxviii. 13.

5 Isa. liv. 11; Zech. iv. 7.

6 Isa. liii. 2–5.

7 1 John iii. 13; Rev. ii. 10; 2 Cor. iv. 4.

8 Isa. liii. 2.

9 Heb. vii. 25.

10 Cant. ii. 2.

11 Matt. x. 16.

12 Ps. lxxiv. 19.

13 “Eo ipso tempore, quo ad omnes gentes prædicatio Evangelii mittebatur, quædam loca apostolis adire prohibebatur ab eo qui ‘vult omnes homines salvos fieri.’ ” — Prosp. Ep. ad Rufin. [cap. xv]. Διὸς ἐτελείετο βουλή. — Hom. i. 5.

14 Mal. iv. 2.

15 Isa. i. 1.

16 Amos i. 1.

17 Nahum i. 1; Obad. 1.

18 Jer. i. 11, 13.

19 Ezek. i. 5–7; Zech. i. 8, iii. 9, 10, etc.; Dan. vii. 8, 9

20 Zech. ii. 1.

21 Vid. Aquin. 2, 2, q. 174, art. 3, 4. Scot. in dist. tert.

22 Mede, Apost. of Later Times.

23 À Lapide, Sanctius in locum, etc.

24 Plutarch. in Vit. Bruti.

25 Calvin. in locum. “Dicebat se discernere (nescio quo sapore, quem verbis explicare non poterat) quid interesset inter Deum revelantem,” etc. — Aug. Confes.

.

26 Acts iii. 6.

27 Plutarch de Defect. Oracu. Ἑβραῖος κέλεταὶ με παΐς μακάρεσσιν ἀνάσσων, Τὸν δὲ δόμον προλιπεῖν καὶ ὁδὸν πάλιν αὖθις ἱκέσθαι. Respons. Apoll. apud Euseb. Niceph.

28 “A nullo duro corde resistitur, quia cor ipsum emollit.” — Aug., Ezek. xxxvi. 26; Deut. xxx. 6.

29 Lapide. Sanctius in loc. Rom. Script. Synd. ar. 1.

30 Ὑμεῖς μὲν οὖν ἐστε τοιοῦτοι, ὑπὸ τοιῶνδε παιδευτῶν στοιχειωθέντες, Παύλου τοῦ Χριστοφόρου. — Ignat. Epist. ad Eph.; Iren., lib. iii. cap. 3.

31 “Qui causam quæ sit voluntatis divinæ, aliquid majus eo quærit.” — Aug. “Voluntas Dei nullo modo causam habet.” — Aquin, p. q. 12, a. 5.

32 Θεία πάντων ἀρχὴ, δι’ ἧς ἆ πάντα καὶ ἔστι, καὶ διαμένει. Theophrast. apud Picum de Provid.

33 “Providentia est ratio ordinis rerum ad finem.” — Th. p. q. 22, a. 1, 6.

34 Ezek. i. 1.

35 Non tantum res, sed rerum modos.

36 “Videtur ergo quod non sit aliqua deordinatio, deformitas, aut peccatum simpliciter in toto universo, sed tantummodo respectu interiorum causarum, ordinationem superioris causæ volentium, licet non valentium, perturbare.” — Brad. de Caus. Dei, lib. i. cap. 34.

37 Ἡἁμαρτία ἐστὶν ἡ ἀνομία.

38 “Adeo summa justitiæ regula est Dei voluntas, ut quicquid vult, eo ipso quod vult, justum habendum sit.” — Aug., Isa. xlvi. 10.

39 Gen. iii. 15, v. 26.

40 Gen. vi. 5.

41 Gen. v. 24, vi. 18, xii. 1, xviii. 1, 2; Ps. lxxvi. 1, 2; John iv. 22.

42 Gal. iv. 4; John xii. 32; Acts xvii. 30; Mark xvi. 15; Mal. iii. 4; Prov. viii. 31.

43 See Tertullian, Lib. ad Jud., reckoning almost all the known nations of the world, and affirming that they all, — that is, some in them, — in his days, submitted to the sceptre of Christ. He lived in the end of the second century.

44 Piscat. in loc.

45 Πάντα δὲ λέγω τὰ οὐκ ἐφ’ ἡμῖν, τὰ γὰρ ἐφ’ ἡμῖν, οὐ ἡμῖν προνοίας, ἀλλὰ τοῦ ἡμετέρου αὐτεξουσίου. — Damascen. Satis impie.

46 Matt. x. 29; Job xiv. 5; Prov. xvi. 33, xxi. 1, 30, xix. 21. “Nihil fit nisi omnipotens fieri velit, vel ipse faciendo, vel sinendo ut fiat.” — Aug.

47 Gen. iv. 5–7, 1 Kings xxii. 19–21; 2 Kings v. 18, 19; Ps. lxxvi. 10; Eccles. vii. 26; Isa. vi. 9–11, etc.

48 “Deus non operatur in malis, quod ei displicet; sed operatur per eos quod ei placet, recipientur veto non pro eo, quod Deus bene usus est ipsorum operibus malis, sed pro eo, quod ipsi male abusi sunt Dei operibus bonis.” — Fulgent. ad Monim. 

49 2 Thess. ii.; Acts iv.

50 “Liberatur pars hominum, parte pereunte. Sed cur horum sit misertus Deus — illorum non misertus, quæ scientia comprehendere, quæ potest investigare sapientia? Latet discretionis istius ratio, sed non latet ipsa discretio.” — Prosp. de Vocat. Gen., [lib. i. cap. 15.]

51 Rom. viii. 28, 29, Eph. i. 4, 2 Tim. ii. 19.

52 Eph. ii. 1, 11.

53 “Non ob aliud dicit, non vos me elegistis, sed ego vos elegi, nisi quia non elegerunt eum, ut eligeret eos; sed ut eligerent eum, elegit eos. Non quia præscivit eos credituros, sed quia facturus ipse fuerit credentes. Electi sunt itaque ante mundi constitutionem, eâ prædestiuatione, quâ Deus ipse sua futura facta prævidit: electi sunt autem de mundo, eâ vocatione, quâ Deus id, quod prædestinavit, implevit.” — August. de Prædest. Sanctorum. cap. xvi., xvii.

54 Matt. xi. 21; Acts xiii. 46.

55 Luke ii. 34; 1 Pet. ii. 7; Ezek. ii. 5; Matt. xxiv. 14; Rom. ix. 22, 23.

56 Neh. iv. 17.

57 Zech. iv. 7.

58 Scal. de Emend. Temp.

59 I follow in this the vulgar or common account, otherwise there is no part of Scripture chronology so contended about as these weeks of Daniel; most concluding that they are terminated in the death of Christ, happening about the midst of the last week. But about their original, or rise, there is no small debate. Of the four decrees made by the Persian kings about the building of Jerusalem, — viz., 1st, by Cyrus, 2 Chron. xxxvi. 22, 23; 2dly, by Darius, Ezra vi. 8, 3dly, by Artaxerxes, Ezra vii.; of the same to Nehemiah chap. ii., — following the account of their reign set down in profane stories, the last only holds exactly. Tertullian ad Jud. begins it from Darius, when this vision appeared to Daniel, whom, it seems, he conceived to be Darius Hystaspes, that followed the Magi, and not Medus, that was before Cyrus; and so with a singular kind of chronology makes up his account. — Vid. Euseb. Demon. Evan., lib. viii. cap. Func. Com. in Chron. Beroald. Chron., lib. iii. cap. 7, 8. Montacut. Apparat.

60 Prov. xviii. 10.

61 Heb. xii. 11.

62 Pet. Mart. de Relig. Jud. decad, i. lib. 1.

63 “Qui liberatur, gratiam diligat, qui non liberatur, debitum agnoscat.” — Aug. de Bon. Persev., cap. viii. “Ex nequissimis in ipso vitæ exitu gratia invenit quos adoptet, cum tamen multi, etiam qui minus nocentes videantur, doni hujus alieni sunt.” — Pros. de Voc. Gen., lib. i. cap. 17.

64 1 Cor. i. 25, 26.

65 Acts xiv. 16, 17, xvii. 30, 31.

66 Rom. viii. 32; Joel ii. 28; John xvii. 22; Rom. i. 5, xvi. 26.

67 Rom. ix. 13.

68 Eph. iii. 14, 15; Matt. xxvii. 19.

69 August.

70 “Si hoc voluntatum meritis voluerimus ascribere, ut malos neglexisse gratia, bonos autem elegisse videatur, resistet nobis innumerabilium causa populorum, quibus per tot secula, nulla cœlestis doctrinæ annunciatio corruscavit. Nec meliores fuisse eorum posteros possumus dicere, de quibus scriptum est, ‘Gentium populus qui sedebat in tenebris, lucem vidit magnam.’ ” — Prosp. de Voc. Gen., lib. i. cap. 15.

71 “Si de debito quæratur respectu creaturæ, in Deum cadere non potest, nisi ex aliqua suppositione ipsi Deo voluntaria, quæ non potest esse nisi promisso aut pacto aliquo, ex quibus fidelitatis aut justitiæ debitum oriri solet.” — Suarez. de Libert. Div. Vol., disp. 1, sect. 2, num. 5.

72 “Deus nulla obligatione tenetur, autequam ipse fidem suam astringat, ergo ante promissionem nulla justitia distributiva in Deo reperitur.” — Vasq. in q. 21, a. 1, disp. 86.

73 Aquin. 2, 2, q. 2, art. 7.

74 Καὶ οἳ μετὰ λόγου βιώσαντες Χριστιανοί εἰσι. — Justin., Apol. ii.

75 Hos. xi. 8, 9.

76 Νῦν δέ ἐστιν ἀποστασία, ἀπέΣτησαν γὰρ οἱ ἄνθρωποι τῆς ὀρθῆς πίστεως. Cyrillus Hieros. Κατήχησις.

77 “Britannorum inaccessa Romanis loca, Christo vero subdita.” — Tertul.

78 “Britanniam in Christianam consentire religionem.” — Origen. Hom. iv. in Ezek.

79 Niceph., lib. ii. cap. 40. Epist. Eleuth. ad Lucium, an. 169, apud Bar.

80 Anno 469 the Saxons entered.

81 “Nunc igitur si nominis odium est, quis nominum reatus? quæ accusatio vocabulorum? nisi aut, barbarum sonat aliqua vox nominis, aut maledicum aut impudicum.” — Tertul. Apol. ad Gen., cap. iii.

82 See Canterburian self-conviction. See Ld. Dee. Coll., etc.

83 Coal from the Altar.

84 Altare Christianum. Antidotum Lincoln. Case of Greg.

85 Sapientior sis Socrate; doctior Augustino, etc.; Calvinianus si modo dicare clam vel propalam, mox Tartaris, Moscis, Afris, Turcisque sævientibus, et jacebis execratior, etc.

86 Rome’s Master-piece.

87 Royal favourite.

88 “Non libertate gratiam, sed gratia libertatem consequimur.” — Aug.

89 Ezek. xxxvi. 26; Acts xvi. 14; Phil. i. 29, ii. 13.

90 Gildas de Excid. Britanniæ. “Omnia quæ Deo placebant, et displicebant, æquali lance pendebantur, non igitur admirandum est degeneres tales patriam illam amittere, quam prædicto modo maculabant.” — Hist. M.S., apud Foxum.

91 Gen. xxx. 1, xxxv. 18.

92 Gen. xxi. 16.

93 Gen. xv. 2.

94 2 Kings iv. 13, 14.

95 Gen. iii. 8.

96 Matt. vi. 23; Luke i. 79; Acts xxvi. 18; Rom. ii. 19; Eph. v. 8; Col. i. 13; 1 Pet. ii. 9.

97 Nomen Jesu non erat ibi.

98 John vi. 50; Rev. ii. 17; John iv. 14; Cant. iv. 12.

99 John vii. 37, 38; 1 Cor. i. 30.

100 “Pauca igitur de Christo.” — Tertul.

101 John xiv. 6.

102 John i. 3–5; Eph. iv. 18; John xv. 5; Matt. vii. 26, 27; Matt. xvi. 18.

103 Ps. iv. 6.

104 Ps. xlii. 1, 2, xxxiv. 1–4, etc.

105 Rev. vi. 16.

106 Matt. xxii. 13; Luke xvi. 24; Mark ix. 43, 44; Isa. lxvi. 24.

107 Rev. iii. 17.

108 Josh. x. 18.

109 “Ego propero ad inferos, nec est ut aliquid pro me agas.” — Advocatus quidam moriens, apud Bel. de arte mor., lib. ii. cap. 10.

110.לִשְׁאוֹל 

111 “Laudatur ab his, culpatur ab illis.” [Hor. Sat., lib. i. 2, 11.]

112 See August., Ep. 7, 28, 157, De Orig. Anim.

113 “Deferar in vicum vendentem thus et odores, Et piper, et quicquid chartis amicitur ineptis.” [Hor. Epist.,
lib. ii. 1.] “Occidit miseros crambe repetita magistros.” [Juv.] “Semper ego auditor tantum?” [Juv. Sat. i.]

114 “Immortale odium et nunquam sanabile vulnus, Ardet adhuc, Ombos et Tentyra. Summus utrinque Inde
furor vulgo, quad numina vicinorum Odit uterque locus.” Juven., [xv. 35.]“Græcè scire, aut politè loqui, apud
illos hæresis est.” — Eras. de Scholiast.

115 “Noli irritare crabrones. Si lapides teras nonne ignis erumpit?” — Ambros., lib. i. cap. 21; Prov. xxx. 33;
Job xiii. 13; Prov. xxv. 18. Vid. Remed. contra Gravam. Nationis Germanicæ. Luth. præfat, ad Lib. de Concil.
Protest. 34 ministrorum. 4. Conclus. And generally all writers at the beginning of the Reformation.

116 Si accusasse sufficiet, quis erit innocens?

117 “Nec nos obniti contrà, nec tendere tantùm Sufficimus.” [Virg. Æ. v. 21.]

118 Sulp. Sever. Epist. Hist. Eccles.

119 Plut. Apophth.

120 Vid. catal. hæret, apud Tertul. de præscript. Epiphan. Aug. Vincent.

121 “Ego ancillæ tuæ fidem habui: nonne tu impudens, qui nec mihi ipsi credis?” — Philos. apud Plut. Apophth.

122 “Nunc vero si nominis odium est, quis nominum reatus? quæ accusatio vocabulorum? nisi aut Barbarum
sonat aliqua vox nominis, aut maledicum, aut impudicum?” — Tertul. Apol.

123 Acts xxiv. 14, xxviii. 22. — “Hæresis Christianorum.” Tertul., — “Secta Christ.” Id., — “Hæresis catholica,
et hæresis sanctissima,” Constant. Epist. Chr. Syriac. Tileni Syntagma, — quo probate conatur Calvinianos esse
hæreticos, Hun. Calv. Tur. Andrews. Epist. ad Molin.

124 Ἁμέραι δ’ ἐπίλοιποι μάρτυρες σοφώτατοι. — Pind., Od. i. Olym., 54, 55.

125 The form being given to this essay at the first, I thought not good to alter any thing about it.

126 “Hostiæ ab animo libenti accipiuntur.” — Tertul.

127 “1. Satanica; 2. Ethnica; 3. Belluina; 4. Iscariotica; 5. Tyrannica; 6. Herodiana; 7. Ventris causa.” — Illyricus,
de Variis Sectis ap. Papistas.

128 “Solitudinem ubi faciunt, pacem appellant.” — Tacitus Vita Agr. cap. x.

129 “Humani juris, et naturalis potestatis est, unicuique quod putaverit colere.” — Tertul. “Quis imponet
mihi necessitatem aut credendi quod nolim, aut quod velim non credendi!” — Lactan.

130 The Circumcelliones, from which this epithet is derived, were fanatics in North Africa, who, in the course
of the fourth century, prowled around the huts (circum cellas) of the peasantry, despising labour, and subsisting
on alms. They were much under the influence of the Donatists, and often, by their rash demolition of pagan
idols, exposed themselves to martyrdom. —Ed.

131 “Tros, Tyriusque mihi nullo discrimine agetur.” — [Virg. Æ., i. 578.]

132 “Late sibi summovet omne Vulgus ut in vacuâ regnet Basiliscus arenâ” [Lucan, i. 9, 725.]
133 “O Sanctas genres quibus hæc nascantur in hortis Numina!” [Sat. xv. 10]

134 “Inventus, Chrysippe, mi finitor acervi.” [Persi, vi. 80.]

135 Ἐχθρὸς γάρ μοι’ κεῖνος ὁμῶς αΐδαο πύλῃσιν, Ὁς χ’ ἕτερον μὲν κεύθει ἐνὶ φρεσὶν, ἄλλο δὲ βάζει. [Hom.
Il., ix. 312, 313.]

136 Ἐξουσία αὐτοπραγίας; — [Diog. Laert. in Stoic. Dogm., rendered as above by Cicer. Paradox. Sto. v. 1.]

137 Tolle de vita.

138 “Hic prorsus non intelligo Sanctum Spiritum in hoc concilio: hi omnes articuli fænum, stramen, ligna,
stipulæ fuerunt.” — Luth.

139 “In optimis illis temporibus, ea fuit nonnullorum episcoporum, partim ambitio, partim futilitas et
ignorantia,” etc. — Beza, præfat, ad Nov. Testa.

140 “Ego, si vera scribere oportet, ita animo affectus sum, ut omnia episcoporum concilia fugiam, quoniam
nullius concilii finem lætum faustumque vidi: nec quod depulsionem malorum potius quam accessionem et
incrementum habuerit.” — Greg. Naz. Ep. ad Procop.

141 “Illi in vos sæviunt, qui nesciunt cum quo labore inveniantur, et quam difficile caveantur errores,” etc.
— Aug.

142 “Apud nos sunt hæretici, apud se non sunt: quod ergo illi nobis sunt, hoc nos illis,” etc. — Salv. de Prov.
etc.

143 Τοὺς μισοῦντας τὸν Θεὸν, μισεῖν χρὴ καὶ ὑμᾶς, καὶ ἐπὶ τοῖς ἐχθροῖς αὐτοῦ ἐκτήκεσθαι· οὐ μὴν καὶ τύπτειν
αὐτοὺς ἢ διώκειν, καθὼς τὰ ἔθνη τὰ μὴ εἰδοτα τὸν Κύριον καὶ Θεὸν· ἀλλ’ ἐχθροὺς μὲν ἡγεῖσθαι, καὶ χωρίζεσθαι
ἀπ’ αὐτῶν. — Ignat. Epist. ad Philad.

144 Theophanes. Histor. Miscel., lib. xxii. cap. 30.

145 Euseb. Vit. Const., lib. ii. cap. 27.

146 Socrat. Evag. Rufinus. Sozom.

147 Albigenses, Waldenses, Bohemians.

148 Socrat., lib. ii. cap. 11.

149 Arnob.

150 Sleid. Com.

151 “Ego nisi tumultus istos viderem, verbum Dei in mundo non esse dicerem. Præeligimus temporali tumultu
collidi, quam æterno tumultu sub ira Dei conteri.” — Luth. de Ser. Arb. cap. xxxii.–xxxiv.