but from an inward Authority which they affect over Mens Minds, in drawing them to depend upon their Opinions, and to feek Knowledge at their Lips. Thefe Men are the true Succeffors of Diotrephes, the Lover of Pre-heminence, and not Lord Bishops. These also have their Adherents, whofe Glory is Obedience ; ftiff Followers, and fuch as have a wonderous Zeal for those they have once chofen to be their Mafters. This latter fort are generally young Men, of fuperficial Underftanding, and carried away with partial Refpects of Perfons, or with the enticing Appearance of godly Names and Pretence: few follow Things themselves, more follow the Names of Things, and moft the Names of their Mafters. 18. Ábout these general Affections are wreathed and interlaced acciden- Emulation tal and private Emulations and Difcontents; all which together break and Party forth into Contentions; fuch as either violate Truth, Sobriety, or Peace. the Univerfinourished by These Generalities apply themselves. The Universities are the Seat or Con- ties. tinent of this Difeafe; whence it has been, and is derived into the rest of the Kingdom. There Men will no longer be of the Number. There do fome fide themselves, before they know their right Hand from their left : so true it is that they skip from Ignorance to Prejudice ; and never take a found Judgment in their Way. But as it is well obferved, betwixt the Judgment of Youth, and the Prejudice of old Age; all Truth is corrupted. When Men are indifferent, and not partial, their Judgment is weak and unripe, thro Want of Years; and when it grows to Strength and Ripenefs, by that time it is foreftalled with fuch a Number of prejudiced Opinions, that it becomes unprofitable. 19. In the mean time, the honourable Names of Sincerity, Reformation, The Abuse of and Discipline, are fet foremost; fo that Contentions and furious Zeal can- Names. not be touched, but thefe holy Things are first thought to be violated. But however Sollicitation for the Peace of the Church may be cenfured to proceed from carnal Senfe; I will conclude with the Apoftle; While there is Zeal and Contention amongst you, are ye not carnal? And however the compounding of Controverfies may be thought to favour of Man's Wifdom, and human Policy; and however others may think themselves led by the Wisdom which is from above; yet I fay with St. James, This Wifdom defcends not from above; but is earthly, fenfual, devilish: for where Envying and Strife is, there is Inconftancy, and every evil Work". Of this Inconftancy it is well faid by a learned Father; they endeavour to go forward fill, not to Perfection, but to Change. 20. The third Occafion of Controverfies I obferve to be, an extreme and un- A third Occalimited Deteftation of fome former Herefy, or Corruption of the Church, al-fion of Church ready acknowledged and convicted. 9 Quorum Gloria in Obfequio. Pauci res ipfas fequuntur, plures nomina-rerum, plurimi nomina Magiftrorum. Tranfeunt ab Ignorantia ad Praejudicium. Inter juvenile Judicium, & fenile Prejudicium, omnis Veritas corrumpitur. "Non eft ifta fapientia de furfum defcendens, fed terrena, animalis, diabolica: Ubi enim Zelus Contentio, ibi Inconftantia & omne Opus parvum. w Procedere volunt, non ad Perfectionem, fed ad Permutationem. Controverfies, an extreme flying from Herefy or Cor ruption. VOL. II. Thus Thus the Caufe of the Arian Herefy was particularly grounded upon a Deteftation of Gentilism; left the Chriftians fhould feem, by the Affertion of the equal Divinity of Chrift, to approach to the Acknowledgment of more Gods than one. The Deteftation of the Heresy of Arius produced that of Sabellius; who holding for execrable the Dif fimilitude which Arius pretended in the Trinity, fled fo far from him as to fall upon that other Extremity, of denying the Diftinction of Perfons; and to fay they were only Names of feveral Offices and Difpenfations. And most of the Herefies and Schifins of the Church have fprung from this Root: while Men have made it, as it were their Rule, to meafure the most perfect Religion, by taking it fartheft from the Error last condemned. Thefe are Herefies which rife out of the dead Afbes of others *. And this way of judging, in fome Degree poffeffes many at prefent. They think it the true Touch-ftone of Good and Evil, to meafure every thing as it is more or lefs oppofite to the Inftitutions of the Church of Rome; be it Matter of Ceremony, Policy, or other Inftitutions of greater Weight; deeming that ever moft perfect which is fartheft removed from her; and that ever polluted and blemished, which participates in any Appearance with her. The Danger of 21. This is a fubtile and dangerous Notion for Men to entertain; this Error. being apt to delude the Efpoufers; more apt to delude the People; and apteft to make us calumniate our Adverfaries. This Notion might almost bring us to the re-baptization of Children, baptized according to that Religion: For the re-ordaining of Priefts, is a Matter already refolutely maintained. Let Men therefore beware how they are abufed by this Opinion; and know that it is a Matter of much greater Wisdom and Sobriety, to be well advised, whether in the general Demolition of the Institutions of the Church of Rome, there were not (as Mens Actions are imperfect) fome Good purged away with the Bad; rather than to purge the Church, as they pretend, every Day anew: which is the way to make a desperate Wound in her Bowels; as is already begun. ches. A fourth Oc- 22. The fourth Occafion of thefe Controverfies, and which alfo troubled cafion, the Imithe Church in former times, is a partial Affectation and Imitation of the fotation of foreign Chur- reign Churches. For many of our People, efpecially during the time of Perfecution, having been converfant in Churches abroad; and received great Impreffion of the Form of Government there ordained, have violently endeavoured to intrude the fame upon our Church. But I anfwer, let us agree in this, that every Church do what is convenient for its own State; if we do not agree in particular Cuftoms. And tho their Churches had received the better Form; yet we are often to feek, not that which is beft, but that good Thing which is readieft to be had. Our Church is not now to plant; being already fettled and established. Perhaps in civil States, a Republic is more political than Monarchy: yet God forbid that all lawful Kingdoms fhould be bound to innovate, and make Alterations. He He who brings in evil Customs, refifts the Will of God revealed in his Word: be who brings in new Things refifts the Will of God revealed in things themselves. Take Counsel of the Providence of God, as well as of his Word". Neither do I admit that their Form, tho it were poffible and convenient, is better than ours; if fome Abuses were taken away. The Parity and Equality of Ministers is a thing of great Confufion; fo is an ordinary Government by Synods, which neceffarily enfues upon the other. reign Chur 23. It is hard in all Cafes, but efpecially in Religion, when Voices fhall Inconvenien cies in the fobe numbered, and not weighed. Thefe were the Words of a wife Father; To fay the Truth, I am utterly determined never to come to any Council of Bi- ches. Shops; for I never yet faw a good End of any Council: for their Councils do not abate, but rather increase the Mifchief. Which is to be understood not fo much of general Councils, as Synods, met for the ordinary Government of the Church. As for the Deprivation of Bishops, and the like Causes; this Mischief has taught the Ufe of Archbishops, Patriarchs, and Primates ; as the Abuse of them fince has taught Men to dislike them. ours. Churches. 24. But it will be faid, regard the Fruits of the Churches abroad, and The Fruits of To which I fay, that I befeech the Lord to multiply his Graces the foreign and Bleffings upon thofe Churches an hundred fold: Yet it is not good to fall upon numbering of them. Perhaps our Peace has made us more wanton: perhaps alfo (tho I would be loth to derogate from the Honour of those Churches, were it not to remove Scandal) their Fruits are as Torches in the dark; which appear greatest afar off. I know they may have some ftrict Orders, for the repreffing of various Exceffes. But when I confider the Cenfures of certain Perfons, paffed as well upon particular Men, as upon Churches, I think of the Saying of a Platonist; Certainly the Vices of the irafcible Part of the Soul, are more heinous than thofe of the concupifcible, altho more fecret: a Matter that appear'd flagrant by the ancient Contentions of Bishops. And thus much for the Occafions of thefe Controverfies. II. 25. We now proceed to the Growth and Progrefs of the Controverfies; The Growth whereby the Saying of Solomon will be verified; That the Courfe of Con- and Progress tention is to be stopped at the firft; being. otherwife as the Waters; which if f they gain a Breach, it will fcarce ever be recovered. Contro verfies. 26. The Side that calls for Reformation expreffes, (1.) fome Diflike of The Progress certain Ceremonies, fuppofed to be fuperftitious. (2.) They complain of of the Side for dumb Minifters, who poffefs rich Benefices. (3.) They inveigh against the against the Reformation. Qui mala introducit, voluntatem Dei oppugnat revelatam in Verbo, qui nova introducit, voluntatem Dei oppugnat revelatam in Rebus. b Confule Providentiam Dei, cum Verbo Dei. • Equidem, ut vere quod res eft fcribam, prorfus decrevi fugere omnem Conventum Epifcoporum: nullius enim Concilij bonum exitum unquam vidi: Concilia enim non minuunt mala, fed augent potius. d a Certe vitia irafcibilis partis anima funt gradu praviora, quam concupifcibilis, tametfi oc cultiora. Of those on the Side of the Eflablishment. The Error of the Separa idle and monaftical Continuance of fuch Minifters in the Universities, as have Livings to refide upon; and the like Abufes. (4.) Then they go on to condemn the Government of Bishops; as an Hierarchy, remaining to us of the Corruptions of the Church of Rome. (5.) They except to feveral Inftitutions in the Church; as not fufficiently freed from the Pollutions of former Times. (6.) And lastly, they define of an only and perpetual Form of Policy in the Church; which, without Confideration of Poffibility, and Forefight of Danger, and Perturbation of the Church and State, must be created and planted by the Magiftrates. Here they ftop. Others not able to keep footing on fuch fteep Ground, defcend farther; and pretend the fame must be entered into, and accepted by the People, at their Peril; without attending the Establishment of Authority. And in the mean time they refufe to communicate with us; reputing us to have no Church. This has been the Progress of the one Side: I mean of the Generality. For I know, fome were at the highest Strain at first. 27. Neither has the Side which maintains the present Government of the Church, kept one Tenour. For (1.) the Ceremonies pretended to be corrupt, they maintain'd to be things indifferent; and opposed the Examples of the good Times of the Church, to the Challenge made them; because they were used in the later Times of Superftition. (2.) They were also content mildly to acknowledge many Imperfections in the Church; as Tares coming up among the Corn; which yet, according to the Wifdom of our Saviour, were not contentiously to be pulled up; left it might fpoil and fupplant the good Corn: but they were to grow on together till the Harvest. (3.) They afterwards proceeded to a more abfolute Defence of all the Orders of the Church; and ftiffly maintained, that nothing was to be innovated; partly, because there was no Occasion; partly, because it would make a Breach upon the reft. (4.) Hence, exafperated thro Contention, they are fallen to a direct Condemnation of the contrary Party, as of a Sect. And, (5.) fome indifcreet Perfons have been bold, in open Preaching, to use dishonourable and derogatory Speech and Cenfure of the Churches abroad; infomuch, that fome of our Men, ordain'd in foreign Parts, have been pronounced unlawful Ministers. Each Party 28. Thus, we fee, the Beginnings were modeft; but the Extremes are greatly differs violent: fo that each Side now differs almoft as much from itself, as at first from itself. the one did from the other. And tho my Meaning is not to enter into the Controverfies themselves; yet I admonish the Maintainers of the abovementioned Discipline, to weigh and confider feriously and attentively, how near they are to them, with whom they will not join. 'Tis very hard to affirm, that the Difcipline, which they fay we want, is one of the effential Parts of the Worship of God; and not to affirm withal, that the People, upon the Peril of Salvation, without ftaying for the Magiftrate, are to gather themselves into it. I demand, if a civil State fhould receive the Preaching of the Word, and Baptifm; and interdict and exclude the Sacrament of the Lord's Supper; were not Men bound, upon Danger of their Souls, to collect to Congregations; wherein they might celebrate this Mystery; tifts. Mystery; and not content themselves with that Part of God's Worship which the Magiftrate had authorized? This I fpeak, not to draw them into a Diflike of others; but into a more deep Confideration of themfelves: Perhaps they do not return for want of knowing to what length they have run e. 29. Again, to my Lords the Bishops I fay, that it is hard for them to The Stiffness avoid Blame, in the Opinion of an indifferent Judge, for standing so pre- of the Bishops. cifely upon altering nothing: Laws unrefreshed with new ones, grow four . And without changing what is bad, the Good cannot be continued 8. To take away many Abuses fupplants not good Orders; but establishes them. A contentious Retaining of Cuftom, is as turbulent a thing, as Innovation 1. A good Hufbandman is ever pruning his Vineyard, or his Field; not unfeasonably indeed, nor unfkilfully, but lightly: he ever finds somewhat to do. We hear of no Offers made by the Bishops of Bills in Parliament; which, no doubt, proceeding from them to whom it properly belongs, would have every where met with Acceptance. Their own Conftitutions and Orders have reformed them little. Is nothing amifs? Can any Man defend the Ufe of Excommunication, as a bafe Procefs, to lacky up and down for Duties and Fees; it being a precurfory Judgment of the latter Day? Is there no means of training and nurfing up Minifters, (for the Yield of the Universities will not ferve, tho they were ever fo well governed;) to train them, I fay, not to preach (for that every Man confidently adventures to do) but to preach found Doctrine; and to handle the Scriptures with Wisdom and Judgment? I know Prophefying was fubject to great Abuse; and would be more abused at prefent; because the Heat of Contentions is increased: but, I fay, the only Reafon of the Abuse was, because there was a popular Audience admitted to it; and because it was not contained within a private Conference of Minifters. Other things might be mentioned. I pray God to inspire the Bishops with a fervent Love and Care of the People; and that they may not fo much urge Things in Controverfy, as Things out of Controverfy; which all Men confefs to be right and good. And thus much for the fecond Point. III. 30. As to the third Point, that of unbrotherly Proceeding on either Side; Uncharitable it is directly contrary to my Purpofe to amplify Wrongs: it is fufficient Procedure to note and number them; which I do alfo, to move Compaffion and Remorfe on the offending Side; and not to animate Challenges and Complaints on the other. And this Point chiefly regards the Side which has the greatest Power: for Injuries proceed from thofe that have the upper hand1. e Fortè non redeunt, quia fuum progreffum non intelligunt. Leges, novis legibus non recreate, ace/cunt. & Qui mala non permutat, in bonis non perfeverat. h Morofa moris retentio, res turbulenta eft, aque ac novitas. i Injuria potentiorum funt. 31. The |