Temporall Governors power Spirituall B. The power of Civill Magistrates in matters of religion is called Ecclesiasticall or Spirituall in respect of the object of it about which it is conversant not in respect of the manner of operating For the supreme powers do not minister in holy things in the Word and Sacraments and censures but they take care and provide that these ministrations be rightly and orderly performed H. But how prove you an appeal to be made to the highest power in a Church-case B. Saint Paul appealed unto Caesar Actâ— 25. 10 11. Tr. Yea but that appeal was in a cause concerning sedition B. Hear himself speak For the Resurrection of the dead am I called in question Act. 23. 6. W. That was said in policy to divide the Pharisees and Sadduces B. However the Apostle spake nothing but the truth as appears also by the words of Festus Act. 23. 19. The question was whether he might preach Jesus and the Resurrection Tr. That Caesar was Nero a heathen tyrant and persecutor a fit man to meddle with Religion B. He was it seems fir for Paul to appeal unto for want of a better and had he acquitted the Apostle he had thereby given him a right against the Jews See Grotius of Authority concerning this particular and the whole matter As for the Supremacy of Christian Kings this is one argument If the Jewish Kings had power in matters of Religion then have the Christian Kings the like power But the Jewish Kings c. To. Let me adde another Argument out of the Prophet concerning the Christian Church Kings shall be her nursing Fathers and Queenes her nursing Mothers W. Read out the verse and you are answered They shall bow down to thee with their faces to the earth Is 49. 23. Here is subjection rather than superiority To. A superiority of Government and Patronage is included in the name of Father but these Fathers are Sons of the Church too in another sense and subject to the spirituall guides of their soules subjection and Government may consist together in severall respects B. Will you turne to the Text in Matth. 18. once more and hear a fair Interpretation of it out of the Excellent Paraphrast Tell it to the Church i. e. to the Rulers of the Assemblies Verily I say unto you to you the designed Rulers of the Church and your Successors the Bishops H. Enough enough pray who is your Author there B. Regard not so much who as what No matter whose the words are if they cleer the Text. This Author Mr. Tr. shews you the true sense of the next verse concerning two or three It is the manner of Scripture where severall things are mentioned to resume the last first and so go back In this retrogradous order the Power of the Church which was last mentioned is spoken of v. 18. and then the two or three are again mentioned which were spoken of v. 16. I will cleer it if you please by sundry the like passages See in of Binding and Loosing pag. 12. c. W. We have enough of you already I would not goe over the door sill to Dispute with one upon whose spirit I see so much of the Pope B. No Gloster-Hall man would say so but you And you say so because you have nothing else to say I am far from Popery and I doubt you are neer it with your Independency Col. A. But Pray-thee what Author have you there on the Text B. I will obey you It is the great ornament of the English Church the Learned and pious Doctor Hammond W. c. An Arminian an Arminian To. That 's a very indirect answer when the words alleged tend not to Arminianism but to the support of Christianism B. I feared you would cast some aspersion upon this Brave Man and therefore would have concealed his name under a silent veneration But you are mistaken when you think the Doctrine of Universall Redemption Arminianism It was the Doctrine of the Church of England before Arminius was born Wee learn it out of the old Church-Catechism I believe in Jesus Christ who redeemed me all mankind And the Church hath learned it out of the plaine Scripture where Christ is the Lamb of God that taketh away the sins of the World c. To. God would have all men to be saved Therefore Christ is the Redeemer of all men Col. A. Paul in that Text to Tim speaks de generibus singulorum not de singulis generum B. S. Paul speaks de singulis generum for elsewhere it is said Christ tasted death for every man Heb. 2. 9. a convincing Text. W. There is a distinction of voluntas signi beneplaciti B. If God hath signified and revealed to us that he would have all men to be saved then it is most true that he would have All men to be saved But he hath signified c. He knows not to lye or to dissemble C. I desire to propose an Argument in this Question if you please to answer me B. Most willingly You are a courteous Gentleman C. If Christ died for all men then shall all men be saved But all men shall not be saved Therefore B. I deny the sequel of your major C. Christ cannot fail of his intention Therefore if Christ died for all men all men shall be saved B. I deny your Antecedent C. To fail of ones intention argues imperfefection But you must not lay any imperfection upon Christ B. No by no meanes Therefore I answer One may fail of his intention two waye either by ones own fault or by the fault of another to whom good is intended Christ failes of his intention not through his own fault but ours he is not wanting to us we are wanting to our selves And I beseech you all dear Christians take heed of conceiving hard thoughts of God of Christ as if he would the death of a sinner Tr. God in his eternall Purpose hath appointed to save some and to damne others B. The purpose of God is absolute or conditionall God purposeth not the damnation of any absolutely but Conditionally upon his refusall of the meanes And for election consider what the Apostle saith He hath chosen us in Christ Eph. 1. 4. See also the judicious Mr. Hooker's distinction of Gods generall inclination and his occasioned Will lib. 5. s 49. Wherefore Beloved I charge you again Take heed that you think not ill of God and of Christ as if he were not really and sincerely willing you should be saved Hear Christ mourning affectionately over Jerusalem How oft would I and thou wouldst not Hear God speaking most pathetically in the Prophet As I live saith the Lord I desire not the death of a sinner Will you not take his word Take his Oath As I live saith the Lord I desire not the death of a sinner but that he turn from his way and live Turn ye Turn ye why will ye dye O house of Israel Turn yee Turn
the particulars in my frail memory I mentioned not Now Sir for the proceeding against me at Winchcomb the last week which together with a very frivolous report about the D. of Y. in the inquiry whereof methinks the Religion of an oath was made cheap was the business of the three Justices I must tell you what good people say That the new-saints there discover what they are by their pride and spightfulness That they procured warrant to fetch in some of my neighbours to swear against me for using the Common-Prayer-Book who are not so Book-learned that they can well tell when I use it when not That they some of them gave this false evidence that on the Monday sollowing the Dispute when Mr. Helme would not appear I had drawn to the Church a company you were one of lewd persons That the Justices have not obliged me by any humanity or charity toward me suffering me to be accused by such fellowes in my absence that But no more of this now To conclude this scribble I would have all know that I do forgive my Adversaries whom I have assayed to cool by kind letters and that I do not fear them that I am well affected to all Goverment by which I am protected and that I am so well opinioned of the present Governor that I believe he will at least tolerate that Religion wherein himself as well as we were once baptiz'd C. B. to Mr. G. December 24. 1653. SIR I have seriously considered both what you writ to me and what you said You said Let Ministers preach at home and take heed of Meetings It is good to be wise and wary but to omit the means and opportunity of doing good in our Callings even when there is some shew of perill to our selves I doubt will argue rather a timorous deserting of our Cause than a prudent wariness Ministers must not only labour single and in their own Cures but by a brotherly union and mutual assistance advance the work of their Master and procure the peace of the Church When so many unlearned new Teachers both single and united shew such zeal to make proselytes shall we that have gone through the Schools to S. Maryes and through university degrees have ascended the Pulpit and by a regular mission are employed in our stations shall we I say let the people lose the fruit of our long studyes shall we be cold and heartless and suffer our sheep to wander as if they had no shepheards You writ to me That the Truth and our Cause did not suffer by my Dispute but my friends fear is that I in my estate may suffer in defense thereof Truly Sir the grave judgment of you and other friends that I have done some service to a good Cause doth more comfort me than your fears of my suffering can discourage me I think upon the Psalmists words Trust in the Lord and be doing good I think upon Gods words to Paul Be not afraid but speak and hold not thy peace For I am with thee I think upon Paul's words to the Philippians To you it is given not only to believe but to suffer I think upon Christ's words Blessed are ye when men shall revile you and persecute you for my sake Rejoyce and be exceeding glad I need not comment upon these passages nor apply them Assure your self I am not afraid to suffer as a Christian My estate indeed is but small if it were great God forbid I should love it more than a good Conscience I am in hope to keep both safe and my hope is confirmed since I hear that at the very same time when our Adversaries were contriving to undo me and other of my worthy brethren The Generall was declared Protector who is said to be of a moderate and a gentle and obliging Disposition From whom I may justly expect such a preservation in my place whereby I may be able which is all my ambition to breed up my five little Boys to fear God to love their Countrey and to obey their superiours C. B. to D. C. December 30. 1653. MOst dear Sir I have born a loss which will make all that can happen seem but light unto me ô passi graviora so that the danger threatned moves me not But truly upon the late change which I hope will turn to the general good as well as mine I wrote to you that the danger I conceiv'd was past and therefore you might burn the letters No wonder that in the delivery of my papers to that man you receiv'd vile words and threats against me Such are the Civilities of some new-Saints that have sound out a Religion of another temper from His who as himself is meek and lowly so requireth all his Disciples to be like him and that are of another spirit than that whose fruits are long suffering and gentleness 'T was well you ventur'd not to deliver the other letter having had such experience Now Sir to answer your Question where I am prosecuteed I cannot only I conjecture I shall hear of my Adversaries at the Sessions and there I may hope well of the equity of the other Justices As for the Articles against me it seems by what I have learned concerning the examinations they will run thus 1. That he said he would out Mr. Helme though I think when they sought false witness to prove this they found none And indeed I do not use to threaten 2. That he hath sometime used some part of the Common-Prayer-Book Themselves use not the Directory and the Order of the 12. of November last protects all Assemblies but Popish 3. That he Christned such a mans child with the sign of the Cross in token that he should not be asham'd to confess the faith of Christ crucified 4. That he dined at an Ordinary with the D. of Y. at Winchcomb About whom there hath been much a doe among those Justices to the exposing of themselves and their office to much contempt among the people Terrible Articles But since the Dissolution the Men are not terrible so that I may banish them from my studies and return unto my Grotius or rather use the words of the Psalmist Return unto thy rest O my Soul for the Lord hath been good to thee The Lord taketh my part against my adversaries The Lord shall give his people the blessing of Peace To his gracious providence I commend you and all yours Testimonies pertinent to severall passages in the Letters and Dispute Collected out of Protestant Divines as they came to hand to be referred to their proper places by the diligent Reader Dr. HAMMOND Of Binding and Loosing Pag. 74. THey quite deform the primitime Institution of Excommunication who deny the Sacrament to Whole Congregations at once without any charge laid to all or any part of them save only that they are a mixt Congregation wherein there are some evill men which yet is not legally proved neither and they also who deny it to
discreet and humble use of Ministers gifts even in publick the better to fit excite their own and the peoples affections to the present occasions But that any mens private single Abilities should quite justle out the publick forms of prayer composed by the joynt Abilities and gifts of Godly learned Governours of the Church this is that we cannot allow of Neither do we conceive the spirit of prayer to consist so much in utterance of words which is but a gift of edification as in stirring up the Graces of faith and humility and other gifts of sanctification wherein the very life and soul of prayer consisteth And certianly he that saith that short comprehensive prayer justly called The Lords prayer because he framed it for his Disciples with an understanding devout and faithfull heart prayes very spiritually very acceptably and powerfully Concerning this prayer I censure it as too yieldingly spoken which is said in the first Letter as if the words might be laid aside and omitted the sense being kept When as in my opinion it is an honour to our Saviour and a good mark of his humble and faithful followers to keep not the sense onely but the very form of words which he hath commended Nor can I see any reason why so many in these times do omit the form as if that omission were now become a distinctive character whereby the most godly preachers and most Reformed Christians might be known But enough of this 3. As to the Ordination and power of Ministers that Text Tit. 1. 5. insisted on in the Dispute adde Acts 14. 23. plainly shews the Apostolical practice of Ordaining Elders in every Church and in succeeding Ages a succession of Christs Ministers was preserved by the like Ordination as Ecclesiastical Records do abundantly witness That Churches parochial should be filled with those that set up a new or no form of worship and minister holy things before they have received holy Orders this I think was never heard of in our land before these our times and what the consequence will be we have great cause to fear even the overthrow of all Religion and the introducing of Atheism and prophaness among our people Those words in the late Mournfull Complaint presented to some Parliament men are to the purpose You have placed in many of our Churches and given the Tithes and other profits belonging to the cure of souls to men that refuse to take any such charge upon them and who are so far from having the affections or performing the duties of faithful Pastors to us that they do professedly disown any such relation and consequently all the duties thereunto belonging Thence they neither Baptise nor Catechise our children nor do they administer the Lords Supper in our Congregations our sick and feeble persons they visite not nor own it as a duty incumbent on them to take care for our souls These Ministers I conceive being not Ordained believe their ministerial power to reach onely to those select persons that are in Covenant with them and submit to their Church-way as if the said power were received from the persons that consent thereunto Thus have we Ministers that are Preachers to thousands and Ministers as themselves say to some few gathered out of the multitude the rest of the multitude in the mean time remaining according to their opinion almost in the quality of meer Heathens and Infidels and if they be not such this seemeth a way â—o make them so For being not owned as Brethren by the gathered Church and having good reasons not to come into their communion they are in many places destitute of divine ordinances without publick Prayers Sermons Sacraments and in a ready way to loose Religion altogether But why do they not come into the Preachers placed among them by Authority Because they believe those Preachers however settled by the civil power have not received the sacred Office by lawful Ordination For we may easily distinguish between the Office and the place wherein the Office is exercised Preachers and Ministers are placed and confirmed in their places by the Magistrate or Civil power but they receive their ministerial Office or spiritual function by lawful Ordination and laying on of the hands of the Presbytery This is called the Power of Order derived not from the Magistrate or Prince not from the people they cannâ—t give what they have not but from Bishops and Presbyters who also have received it from their Predecessors The Ministers Servants Officers and Embassadors of Christ must have their Authority and Commission from Christ either immediately as the Apostles had or mediately by the hands of Elder Ministers as the lawful Ministers of our time have nor may any take this honour unto himself but he that is thus called of God The people indeed may be said to Call that is to invite and intreate Ministers to come unto them but their Calling or Function is from God The Lord of the harvest sends in the laborers the great Shepheard setteth Pastors over his flock the Master of the Family appointeth Stewards for his houshould to dispence unto them the Mysteries of God 4. For the administration of the holy Sacrament that such as have not received the power before mentioned by lawful Ordination do not administer the Sacrament to all we will not blame them because we conceive they have not power of ministring to any one but that they condemn the lawful Ministers for ministring unto the people of their Parishes the sacred things which cannot rightly be denied them this we may complain of In the above cited Mournful Complaint among many other sad passages we finde these words You permit us not to celebrate the memory of our dying Saviour in the Sacrament of his lost Supper and so deprive our souls of that heavenly food that our dear Lord hath with so much cost provided for us We would after many sad violations renew our Covenant with Christ and engage our souls more firmly to him but you will not permit us You complain of the loosenesse of our spirits whilest you withhold the bonds that should knit us faster unto Christ you complain of our weaknesse in resisting corruptions whilest you withhold the food whereby we should be strengthened you complain of seism strife and division whilest by you the sacred pledge of Vnion is detained from us Surely I had râ—ther the Church-gatherers should blame the Minister for his indulgence to the people than that the people should have cause in this manner to complain of his severity but the golden mean is to be inquired for And this is discovered in the ensuing Papers where the Author endeavours on the one side to avoid the preciseness of some that admit to the holy Table onely some few persons chosen out of many hundreds and the loosnesse of some on the other side who admit hundreds and exclude not some few namely such as are ignorant and scandalous such he would have noted kept back and
man of a different way and to make good his cause to appoint a time place and some discreet persons to be witnesses and I would wait on him Let him shew you my Note I never heard of any good order at any late-publick popular disputes and it is against my peaceable disposition and Studies to engage my self to the noise factions of such meetings 'T will be better sure first to corfer in private I will meet Mr. Helme at Mr. Freemans house if he will The sooner the better Let him chuse some seâ—ect friends of judgment and I shall be glad to have both of you present to keep us within the Laws of Academicall Disputation Upon which meeting if we can agree upon any publick orderly way of Tryall that may tend to a good effect with leave of Superiours I shall God willing be ready and either answer or oppose so far as it concerns me I most desire to confer by letters with any sober Divine Nec quenquam fugio Your very humble Servant C. B. That same week was sent to Mr. H. a paper conteining three false Doctrins to be confuted at Gods house in Winchcomb by some neighbouring Ministers Novemb. 9. with an Epigram to the erring Brethren Papists look one away c. See it immediately before the Dispute Mr. H. to Mr. B. October 31. 53. SIR There was a nameless paper sent to me with three questions and a Libell at the end of it directed to the erring brethren the Messenger said it came from you I desire to know who those erring Brethren are The question I propos'd takes in the substance of what is in difference between you and me And I shall be ready the day and hour appointed viz. 10. of the clock on the 9. day of November next at the Meeting-house at Winchcomb which you Idolatrically call God's House to justify through Grace that assertion I sent to you and I do desire your positive Answer whether you will be there or not to answer as you first proposed my opposition Your friend so far as you are for truth C. H. Mr. B. to Mr. H. November 1. 53. SIR I am very prone of my self to wait on you either privately or publickly but you know I think or may know that my Intention was for a private meeting I am assured by some judicious friends that no scholastic Order is to be hoped for at your publick Meeting Wherefore I may without any injury to my Cause decline it being ready to answer either by word before some discreet witnesses or by writing as you shall please to propose your Arguments But pray let them be Arguments not ill words as Libell Idolatry Murdering and other the like elegancies of yours In all wayes that become an ingenuous man and a Christian I am your servant All-Saints-Day Mr. B's Reply to Mr. A. P. Octob. 31. 53. DEar Sir Si judicas cognosce My self am best able to inform you both what my Thoughts are and what my Actions are Ever since I was initiated into Holy Orders which was above twenty years since it hath been my Design in preaching with sincerity and simplicity of heart I thank God though with much weakness to commend unto my Hearers both the Form and the Power of Godliness not one without the other but Both Quae Deus conjunxit I could never approve of those that pretending to set up the Power cry down the Form that is all decent and comely Rites and Ceremonies ordained by the Church nor of those that while they were zealous for Rites and Forms neglected the Power The Church of England I have always reverenced I mean in respect of the excellent constitutions and Laws of it as for corrupt practices of Officers or Ministers therein I can be sorry for them I cannot defend them And now since the late obstinate Disorders of our people I am more in love with the Beauty of the Church appearing still in the said constitutions Till I find a better Church I must have leave to continue in the communion of this A causeless separation from it I cannot excuse from the crime of Schism In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can and after the best preparation I can use admit only those that joyn with me in holy professions and serious and solemn engagements to lead a Christian life If I be enformed of any particular that scandalously breaks his Vow I will take heed how I admit him again without satisfaction But where things are doubtful I encline to the more favourable part Private Conference either by word or Letter I much desire with any of your Temper Publick I refuse not if it may be quiet and orderly Your Letter I much thank you for I will study it and give you Account This general Answer I scribled and sent you this next morn after the receit of yours that you may know I have kindly taken it and that I heartily am SIR Yours C. B. His fuller Answer to Mr. A. P. Dear Sir THe Zeal that sparkles all over your Letter of the 26. of Octo. which I have now had leasure to read so often that I can read it perfectly calls for a more particular Answer than I gave you on Monday last Expect only a few brief notes upon it till I have the opportunity of a friendly meeting You say you do not find but Mr. H. proceeded according to what I proposed to him My note shews that I offered a meeting at the place he would appoint in the presence of some discreet Auditors What place can be understood but a private place or house as I also explaned my self to the Baylif that received of me the Paper mentioning his house or Mr. F's so that it is no receding from my offer but a refusal of an unreasonable demand if I come not among the confused multitude Peruse a passage in Hookers Preface concerning publick Conferences or Disputes and consider whether Mr. H. his publike meeting will admit of any such Rules You say You are grieved to hear of me as an Opposer of Reformation c. If you would make it appear to me that the work at Winchcomb is a work of true Reformation Oh how glad should I be to contribute my best aid to it But I administer the holy things you say to Prophane Wretches the haters of Godliness who the next hour c. We confess our selves to God miserable and wretched sinners but we trust in his mercy that he will accept us in Christ not weiging our merits but pardoning our offences I shall use the best means I can to find out those you characterize and deal with them accordingly but after all care there may be false Professors and Revolters in the truest Church I countenance none in their corrupt and loose waies but on the contrary shew the danger of such looseness and exhort unto all Gospel-Order nor do I know any of my Company that do
particular men sufficiently catechised without any publick cognizance of their crime or process of admonition first and second or that designe that exclusion to any other end than ut peccantes resipiscant the reducing sinners to repentance and therefore no small petty trifle is a sufficient matter for this but contumacious continuing in some scandalous sin after admonitions from which when they return again by a sincere approved repentance they are to be absolved In his Preface THat the power of Binding and Loosing may be restored to its full vigour in this Church againe and wherever sobriety shall advise by addition of penitentiall Canons be reformed or regulated and being put into the primitive chanell may there be permitted to shew forth it self in the native purity and brightness and so being ordered according to Gods designation obtain Gods blessing to make it effectuall to its end shall be the prayer of him who professes to love and admire the beauty of this fabrick of the Church of England even when it lyâ—s polluted in its blood and to wish no greater blessing to its dearest friends or for whom he daily prayes most implacable enemies than that the scales may fall off from all our eyes that we may see and value what is so illustriously conspicuous and estimable in it self c. If the abuses and excesses and mistakes were removed and that which is Christian and Apostolicall revived and restored in prudence and sobriety might yet again shew the world the use of that Prelacy which is now so zealously contemned and recover at once the order and the estimation of it set more Saints on their knees in petitions for the reducing and restoring than ever employed their hands toward the suppressing of it D. Jer. Taylor in the Dedicatory before his Winter-Sermons Of preaching WHo would have in him so little of a man as not to be greedy of the Word of God and of holy Ordinances even therefore because they are so hard to have And this evill although it can have no excuse yet it hath a great and a certain cause For the Word of God still creates new Appetites as it satisfies the old and enlarges the capacity as it fills the first propensities of the Spirit For all spirituall blessings are seeds of Immortality and of infinite felicitie they swell up to the comprehensions of Eternity and the desires of the soul can never be wearied but when they are decayed as the stomack will be craving every day unless it be sick and abused But every mans experience tels him now that because men have not Preaching they less desire it their long fasting makes them not to love their meat and so we have cause to fear the people will fall to an Atrophy then to a loathing of holy food and then Gods anger will follow the method of our sin and send a famine of the word and Sacraments Paulo post And by the same instrument Preaching God restored the beauty of the Church when it was necessary she should be reformed it was the assiduous and learned Preaching of those whom God chose for his Ministers in that work that wrought the Advantages and perswaded those Truths which are the enamel and beauty of our Churches And because by the same means all things are preserved by which they are produc'd it cannot but be certain that the present State of the Church requires a greater care and prudence in this Ministry than ever especially since by Preaching some endeavour to supplant Preaching and by intercepting the fruits of the flocks to dishearten the shepheards from their Attendances The same Author Of Zeal p. 185. ANy zeal is proper for Religion but the zeal of the Sword and the zeal of anger this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitterness of zeal and it is a certain temptation to every man against his duty for if the Sword turns Preacher and dictates Propositions by Empire instead of Arguments and engraves them in mens hearts with a Ponyard that it shall be death to believe what I innocently and ignorantly am perswaded of it must needs be unsafe to try the Spirits to try all things to make enquiry And yet without this liberty no man can justify himself before God or man nor confidently say that his Religion is best since he cannot without a final danger make himself able to give a right sentence and to follow that which he finds to be the best This may ruin Souls by making Hypocrits or careless and complyant against conscience or without it but it doth not save Souls though peradventure it should force them to a good opinion This is inordination of zeal For Christ by reptoving St. Peter drawing his Sword even in the cause of Christ for his sacred and yet injur'd person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact teaches us not to use the Sword though in the cause of God or for God himself because he will secure his own interest only let him be served as himself is pleased to command and it is like Moses passion it throws the Tables of the Law out of our hands and breaks them in pieces out of indignation to see them broken This is the zeal that is now in fashion and hath almost spoiled Religigion Men like the zealots of the Jews cry up their Sect and in it their Interest they affect Disciples and fight against the Opponents And we shall find in Scripture that when the Apostles began to Preach the meekness of the Christian institution salvation and promises charity and humility there was a zeal set up against them The Apostles were zealous for the Gospel The Jews were zealous for the Law And see what different effect these two zeals did produce The zeal of the Law came to this They stirred up the City they made tumults they sent parties of Souldiers to silence and to imprison the Preachers c. But the zeal of the Apostles was this They Preached publickly and privatly they prayed for all men they wept to God for the hardness of mens hearts they became all things to all men c. They endured every man and wronged no man They would do any good thing and suffer any evill if they had but hopes to prevail upon a Soul They perswaded men meekly they entreated them humbly they convinced them powerfully they watched for their good but medled not with their interest c. L. Hatton in the Preface to his Psalter Of Union HE that is ready to joyn with all the societies of Christians in the world in those things which are certainly true just and pious gives great probation that he hath at least animum Catholicum no Schismatical Soul because he would actually communicate with all Christendome if bona fides in falso articulo sincere perswasion be it true or false did not disoblige him since he clearly distinguishes persons from things and in all good things communicates with persons bad enough in others This is the Communion of Charity