Religion he may be a wicked man a Heathen and yet a true Magistrate Ans Whatsoever he be yet he may be a Judg in matters of fact so far as Reason may go in matters of right he may judge whether you do not go against your owne principles either in your profession acts of worship or in the wrong you do to your brother yea he may judg whether your very principles be not contrary to the common light of the knowledg of God that God hath given to men and to the rules of humane justice A Magistrate who is not skilfull in Physicke or Navigation yet he may judg Physitians and Mariners if they wrong others in their way CHAP. VI. The second Position Conscience is a tender thing and must not be medled with CErtainly Conscience is a very tender thing and as men must take heed how they offer violence to their own consciences so to the consciences of others It is such a thing as is not in subjection to any creature in Heaven or Earth only to God himself Gerrard reports out of the Histories of France of a King of Navarre writing to his Nobles used this expression The rule over consciences and soules is left to God alone And of a King of Polonia who was wont frequently to say That God had reserved three things to himselfe 1. To make something of nothing 2. To know things future 3. To rule over conscience Maximilian the second used to say There was no tyranny more intollerable then to seeke to rule over consciences Henry the third King of France as the last pangs of death carried him into another world had this speech Learn of me that piety is a duty of man unto God over which worldly force hath no power this was spoken in the same Chamber where the Councell was held about that fatall Bartholmew day in the year 1572. But for all this the Devill must not be let alone though he be got into mens consciences God hath appointed no City of refuge for him if he flies to mens consciences as Joab did to the horns of the Altar he must be fetched from thence or falne upon there Something may be done to men to keepe them from evill and to reduce them notwithstanding the plea of their conscience But what may be done to a man in such a case First any man that pleads his conscience may be required to give an account of his conscience it is not enough for him to say his conscience puts him upon such a thing or keeps him from such a thing he must give an account of the grounds upon which his conscience goes The world requires us to give an account to every man of that hope that is in us if he requires it in a due way wee are bound to give no offence neither to the Jew nor Gentile It is against the light of nature that men in a society should do things of which they need give no account to any whatsoever Secondly due enquiry is to be made whether the Devill be indeed in the conscience it may be you shall finde him in some other room of the soule only he pretends to that as his sanctuary hoping to escape better there then any where else if he should be found in a mans will he thinks he should be soon hunted out with violence he could not scape there but he hopes men will deal more tenderly with conscience therefore either thither he will get or at least he will give it out he is got in there hoping you will enquire after him no further when it is given out he hath taken refuge there as a Malefactor searched after it may be is lurking in some house not far from you but that you may either not search or cease searching he causes it to be given out that he is got into some strong Castle or some other Countrey where there is little hope to come at him But how shall it be known whether the Devill be in a mans conscience or not Conscience is an inward roome who can see into it what or who is there It is a very hard thing to give a judgment but these notes may help us much in discerning First if I see a mans owne private interest is much engaged in what he pretends conscience for this may be enough to raise suspition though it can be no determining rule for a man may in some things have his conscience put him upon that where there is much of his owne interest but this brings him under much suspition if the thing be not exceeding clear to the view of every man Secondly if in the course of a mans life he appears not to be much under the command of his conscience but can take liberty as he pleases if indeed a man in the generall course of his life appears to be very conscientious we had need take heed how we meddle with such a man in a way of opposition except the evill we see now in him be very clear and grosse but that man who in the common course of his life can trifle with his conscience hath deprived himselfe of the benefit of this plea as a man may forfeit the benefit of his freedome in the City by misdemeanour so the benefit that otherwise might be had of such a plea may be forfeited by such loosenesse of life Thirdly when the account a man gives cannot in any rational way be judged such giving allowance to all his weaknesses as should probably mis-lead him so grosly as is apparant he is mislead We must grant that those may be reasons to one which are not to another but when they appeare so grosse as after all allowances to weaknesses they cannot in any common understanding reach to such a conclusion we may at least suspect very much that the evill of this man lies not in his conscience but some where else yet we should not do well to be too hastly and violent with such men it may be a man for a while may be so over-powred that he is not able to render a rationall account of his wayes but wait a while and deal with him tenderly in love consider his personal disabilities his temptations give him all the allowance you can if one means prevail not to shew him his error try another if at one time you do no good upon him see what may be done at another consider is it not possible that even such weak things may appear to the conscience of a man that hath so many weaknesses and lies under so many temptations to be for the present such grounds as he cannot without sin deny and if so you had need deale tenderly with such a man except the grosseness of the evill requires severity 4ly If a man be proud and turbulent in his carriage by that you may know the Devill is rather in the will then in the conscience though an erroneous conscience
it selfe sin in the least thing yet I am not ever bound to do that which my conscience says is in it self good as it may fall out in some great things A thing in it-self evill can never be made my duty to do what ever circumstances it may be cloathed with what ever good I conceive may be done by it but a thing in it self good may by circumstances attending of it be such as at this time it is my duty to forbear it so that in not doing it I cannot be charged of a sin of omission of not living according to what my judgment and conscience is convinced of to be truth and good That we may understand yet further our duty of profession so as we may cause no divisions by it let these five rules be considered for the ordering of it First we must be wel grounded in fundamentals before we make profession of other truths seldome or never have you known men who in the beginning of their profession of Religion have laid out the first of their strength in Controversies but that they have vanished come to nothing in their profession Be first well rooted in the faith in the great things of godlinesse â—he absolute necessary things of eternall life and then thy searching into other truths of God which are for thy further edification will be seasonable 2ly Take heed that what thou dost be not out of affectation of novelties which men naturally have itching desires after It is very pleasing to the flesh to convey such things to others to be the first that shall bring to others things which before they understood not whatsoever the things be As there is much wickedness in raising up old errors as if they were new truths so there is much vanity in bringing forth old truths in novell and affected phrases as if men desired to be thought to find out some new thing that yet hath not been or is very little known in the world when indeed upon examination when it is uncloathed of its new expressions it proves to be the same old truth that ordinarily hath been known taught and so the man appears to be no knowing man more then ordinary Take heed of this vanity of spirit in the holding forth of truth especially when in publike you speak of Gods truths speak of them with reverence of the name of the great God as the Oracles of God clearly plainly not in obscure uncouth unknown expressions as the Oracles of the Idols were wont to be delivered in 3. Whatsoever is differing from others who are godly is not to be held forth and professed without serious examination we may venture more suddenly upon those things which are generally received of the Saints but if they be differing then we had need examine them over and over again with a jealous eye over our own hearts and to take heed to our spirits how we behave our selves in such things wherein we are like to go away so much differing from so many of our godly able brethren Wee must take heed of publishing any such things rawly undigestedly lest we wrong the truth of God and make the profession of it become ridiculous If the thing be true to day it will be true to morrow 4. We must not think it enough boldly to assert things but according to the rule of the Apostle 1 Pet. 3. 15. we must give an account 1. with meekness we must not do it in a passionate froward way not with our affections hurrying and tumultuous not after a contentious manner as if we desired victory rather then truth but with quietnesse and composednesse of spirit We must not think it much to bear contradiction from others yea though it should arise to contemptuous carriage against us and with fear that is either in respect of our selves who make the profession or in respect of those before whom we make it For our selves we must not do it in a conceited way not in a high arrogant way with foolish confidence in our selves in our own apprehensions and abilities but with feare manifesting our sensibleness of our own weakness vanity and nothingnes 2. In respect of those before whom the profession is made We must manifest our due reverent esteem of them no unbeseeming behaviour no scornfulness lightness contempt if it before Magistrates especially then whatsoever they are in regard of their persons yet reverentiall respects ought to be given to them in respect of their places and if they be men of worth learning graces publike use in the Church or State that respect that is due to their worth is to be manifested also in our carriage towards them Grace teacheth no man to be unmannerly rude scornfull furious or foolish 5. If you would make profession or practice any thing differing from others who are godly and judicious you should first acquaint those who are most able with what you intend and not go to youths women and weak ones first seeking to promote what you apprehend by possessing your hearts first with it and to get them to be a party for you this is not the way of God If God hath revealed some new thing to you you have some new light that is not yet made known to your Brethren which not only by profane men but I fear by some who are godly is in a profane manner scorned at and it were wel if none of those who pretend it did not give some occasision were not the temptation to the despising of that expression yet you should first goe to those who are most able to judg acquaint them with what apprehensions you have and see whether they cannot make it appeare to you that you are mistaken if not they may confirm you in the truth that you may go on in it with the more confidence If Churches were setled as they ought I should think it very ill for any Minister to preach any thing not ordinarily received by the Saints before they have acquainted other Elders yea some of other Churches with it if out of an eager desire to be formost in venting some new thing they shall do it meerly from themselves they may be meanes to raise and engage themselves in woful disturbances before they are aware That common union and fellowship that there is between Elders and Churches requires mutual advise and consultation in matters of difficulty though to lay a law upon them to advise in every thing be it never so clear would be hard CHAP. XII The sixth dividing Principle What is in it selfe best must be chosen and done not weighing circumstances or references THis brings much trouble to the Churches yea it causeth much trouble in the spirits and lives of many truly godly It causeth men to break the bonds of their Callings of their Relations of their publique Interests therefore certainly it must needs be a dividing Principle Some men whose calling is only to a private employment yet having some gifts and
ere long it may come to this that to goe against those in place who have power in their hand shall be obstinacy whatsoever they be for who dare question their learning and piety Whatsoever miscarriages these shal be in after ages in bringing men unlearned ungodly into place yet those must be judged as gulty of obstinacy who are not of the same judgment they shall be of and into what a case then have we brought our selves If you shall say True our case would be sadde but we must venture it there is no helpe better an inconvenience then a mischiefe But here will be not an inconvenience only but a mischief In civil things this indeed must be ventured for there we are not bound to understand the reason and ground of all things but if nothing appeare to be contrary to the rules of justice and piety we are to submit but in the matters of Religion it is otherwise we must understand the ground of all from the word therefore those who shall lay downe such a position that we may deal with these men as obstinate by the Ordinance of Christ who after two or three admonitions shal not be of the same judgment and do the same things that learned and godly men determine do bring the Church into greater bondage then they are aware of 6ly Learned and godly men yet have flesh as well as spirit private engagements do often sway much even with them Here with us we know how the greater number of learned and godly men goe but in New-England the greater number of learned and godly men goe another way Lately the greater number of learned and godly men in old England did judg submission to Prelaticall power in the Church and practice of Ceremonies and use of Common-prayer to be lawfull I hope it is not so now 7ly If it be alwayes obstinacy not to believe or practise what they judg should be believed and practised then sometimes it will be obstinacy not to believe and practise a contradiction for we know some learned and godly men determine one thing some determine the contrary yea oftentimes they are contrary to themselves 8ly It is against the rule of the Apostle Try all things keep that which is good abstain from all appearance of evill If after the tryall of Prophesie there be but an appearance of evill we are not bound to abstain 9ly We know by our own experience we have differed from many more learned and godly men then our selves and yet our consciences did excuse us before God that we did it out out of obstinacy that if our lives had lain upon it wee could not for the present have helped it But if wee shall not judge men that goe against the determination of those who are most able to judge then every man may do what seems good in his owne eyes and so there will be nothing but confusion Not so neither though this be not the rule to judg men to be obstinate by yet men may by some other rules be judged to be so and dealt with accordingly as those by which we judged whether the evill be in a mans conscience or in his will especiall these four First If the thing wherein men differ be against the common principles of Christianity then such as will take upon them the profession of Christianity doe involve themselves in the guilt of obstinacy if they goe against those things Secondly In other things if their carriages be turbulent and altogether unbeseeming a Christian differing from his Brethren Thirdly where there is neglect of those means of reformation which he hath nothing to say against Fourthly If he so crosses his own principles that he appears to be self-condemned CHAP. XIV The eighth dividing Principle If others be against what wee conceive to be truth wee may judge them going against their owne light THis is a worse a more dividing Principle then the former it is worse to make our judgments the rule of other mens actions then other mens judgements the rule of our actions This makes men who differ to have exceeding hard thoughts one of another it causeth a mighty spirit to rise in them one against another A man cannot judg worse of another then this that he goes against his owne light Of all things conscientious men knows not how to bear this yet how ordinarily will men who are weak judg those that are strong because they cannot see into the reasons of their actions therefore those that do them must needs do them against their own light If they see another mans garb and manner of converse and way to be differing from their owne they presently judge him sinning against his own conscience to be acted by by-ends to doe what he does meerly out of cunning and craftinesse This is from the pride and sowrnesse of mens spirits This is farre enough for you to goe in judging your brother were I in his condition should I doe as hee doth I should goe against my light I should act by by-ends but therefore to conclude that he goes against his light and acts by by-ends is very sinfull Many carnall men thinke if they should make such a shew of Religion if they should doe such things as such and such men do it would be hypocrisie in them and they judge truly because their Principle would not beare out their practice but therefore to judge all that do such things to be hypocrites we account to be a very wicked thing If thou hadst any spirit of humility or wisdome in thee thou wouldst rather think it may be hee sees what I do not I am to look to mine own heart and wayes by what principles I goe my self Men who are weake and can see but a little way into things must take heed they censure not others who know how to manage businesses better then themselves some may do that acceptable to God that thou couldst not doe without an evill conscience The same honesty and sincerity may continue in a man though in true wisdome and discretion he applies himself diversly according as occasions are divers as the hand remaines the same whether closed into a fist or extended abroad or bended this way or that way as occasion serves Wherefore for your direction in this take these five rules First we are bound to give the best interpretation upon our brethrens actions we can if they be not apparently ill we should not do as the Logitians Sequi partem deteriorem but incline to that which may any way be conceived or hoped to have any goodnesse in it we must rather wrong our selves by thinking too well of them then wrong them by thinking too ill of them This would help exceeding much to peace Secondly we should rather be jealous of our selves then others knowing more of the evils of our own hearts then we can do of any others Thirdly if we know certainly we are right and others not our hearts
of closing common gifts are of a middle nature between nature and grace as the spirits of a man are neither of the same nature with the soule nor of the body but between both and serve to unite the soule and body together which otherwise are of natures very different The common gifts that men who are not yet sanctified have may and should cause some union between the godly and them while they live in this world so far as to be usefull one to another in what God hath given them The second joyning Consideration Let us consider how farre we can agree VVE differ thus and thus but what doe we agree in doe we not agree in things enough wherein we may all the dayes of our lives spend all the strength we have in glorifying God together Many men are of such spirits as they love to be altogether busied about their brethrens differences their discourse their pens and all their wayes are about these and that not to heale them but rather to widen them You shall not hear them speak of or meddle with their agreements their strength is not bent to heighten and strengthen them if at any time they do take notice of their agreements it is to make advantage of them to render their disagreements the more odious or to strengthen themselves in what they differ from them they desire to get in men and to get from them only to serve their owne turnes upon them this is an evill spirit No marvaile therefore though some be so loath to discover to them how near they can come to him Pliny tells us of Apelles that drawing the face of Antiochus the King who had but one eye that he might hide this deformity he devised to paint him turning his visage a little away so he shewed but the one side of his face and from him sayes Pliny came the invention first of concealing the defects and blemishes of the visage But the Painters of 〈◊〉 time are quite in another way if there be any deformity or defect on any side they will be sure to paint that side in all the linâ—â—ments of it that must be set forth fully to the view of all men yea if it may be made to look more ugly and monstrous then it is all the skill they have shall be improved to do it But my brethren this ought not to be God doth not so with us he takes notice of the good of his children but conceals their evill There was but one good word in Sarahs speech to Abraham Gen. 18. 12. she called him Lord the speech otherwise was a speech of unbelief yet the holy Ghost speaking afterwards of her in reference to that speech 1 Pet. 3. 6. conceals all the evill in it and mentions only that reverend title she gave to her husband commending her for it Thus should we do had we peceable hearts thus we would do all the good of our brethren we would improve to the uttermost and what is evill so far as with a good conscience we might we could conceal When I shall see this temper in mens spirits I shall hope there will be peace The third joyning Consideration Let us consider of mens tempers spirits temptations education yeeres gifts THere must be a due consideration of all these and we must indulge something to them all This would allay much strife as we read Numb 31. 23. Every thing that may abide the fire ye shall make it goe thorough the fire and all that abideth not the fire ye shall make goe thorough the water We must deal with every man according to his temper Some men are by their complexions of a more harsh and rugged temper then others Consider what is the best way of dealing with such in the main they are faithfull and usefull they will joyn with you there and spend their lives for you if the harshness of their natures cause some excrescencies unpleasing carriages consider their tempers though no evill in them is to be justified yet deal tenderly with them indulge them what lawfully you may Some mens spirits though upright to God and you yet they have a fervor in them that is not qualified with that wisdome meekness humility as they ought do not presently take these advantages against them that they in their heat may perhaps give you do not fly upon them as if those unjustifiable expressions that com from them came from a spirit of malignity You know the man and the manner of his communication pass by weaknesses accept of uprightnesse Some mens temptation are very strong it may be their hearts are pressed with disappointments it may be they are pricked with the want of many comforts you have they have family-temptations and personall temptations that you are freed from you do not know what you might doe if you were under the like temptations Blesse God that you are delivered from them but do not adde to your brethrens affliction by taking advantages against them but according to the rule of the Apostle Gal. 6. 1. If a man be overtaken in a fault ye which are spirituall restore such a one in the spirit of meekness considering thy selfe lest thou also be tempted Beare ye one anothers burdens and so fulfill the law of Christ Consider their education Some men have been brought up altogether amongst Prelaticall men perhaps among Papists some all their dayes have lived in wicked families they never were acquainted with the society of the Saints with that way of godlinesse that hath the most strictnesse and power in it You must not deale with them for all things you see amisse in them in the same way you would deale with such who have had godly education who have had acquaintance with the most strict and powerfull wayes of godlinesse but now manifest a spirit against them Consider mens yeares old age looks for respect and justly especially such as have gone through the brunt and suffered much for your good though some infirmities should break forth that are incident to old age we must cover and passe by what we can not forgetting that reverent respect that is due to the hoary head found in the way of godlinesse Consider mens gifts it may be they are not able to rise to your height to understand what you do thank God for your strength but be not angry with your brother because he is weaker This was one of the arguments for peace that Constantine in that forementioned Letter of his to Alexander and Arius used we are not in all things like minded neither have we all the same nature and gift engrafted in us The fourth joyning Consideration What we get by contention will never quit cost A Merchant thinks it an ill venture if when he casts up his accounts he finds the charge of his voyage rises to more then his incomes If thou hast so much command of thy spirit if thou canst so farre overcome thy passions as to get a time in coole
may cause one to hold fast an errour yet it does not put upon proud scornfull turbulent behaviour When a man by reason of his conscience it may be the weaknesse of it differs from his brethren hee had need carry himself with all humility and meekness self-denyal in all other things he should be willing to be a servant to every man in what lawfully he may that thereby he may shew to all that it is not from any wilfulnesse but meerly the tenderness of his conscience that he cannot come off to that which his brethren can doe whom yet he reverences and in his carriage towards them shews that he yet esteems them his betters but if a man that is weak very much beneath others in parts and graces shall carry himselfe high imperious contemning and vilifying those who differ from him and be contentious with them There is great reason to think that the corruption is in the will rather then any where else if there should be some conscience yet in these men their heart-distempers may justly forfeit their right of pleading their consciences Those who oppose them if they doe it in a Christian way may justifie what they doe before God if God should call them to an account and say why did you deal so with such men who professed they were put upon what they held and did by their consciences If they can answer thus Lord thou knowest we were willing to have dealt with them in all tendernesse if we could have seen conscientiousness in their carriage but we saw nothing but scornfulness pride imperiousness turbulency conceitednes we could see nothing of the Spirit of Jesus Christ acting them in their way this their carriage perswaded us that the sinfulnesse was got rather into their wills then their consciences 5ly When a man is not willing to make use of meanes to inform his conscience not of those meanes that are not against his owne principles but goes on peremptorily and stoutly Surely when we see many of our Brethren differing from us our respect to them should gain so much at least from us that if there by any means left unused for the further trying our opinions or informing our judgements we should make use of that meanes a conscientious heart will doe so The sixt note added will seale up all when a man by reason or Scripture is so put to it as he must either renounce his errour or flye from some of his own principles he will rather deny his principles then yeeld himselfe convinced of his errour yea when those principles are of great moment The man that doth thus is the man spoken of Tit. 3. 11. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe An Heretick after the first and second admonition reject because he is selfe-condemned wee must not reject every man that erres in every little thing no not after two or three admonitions that was a prelatical tyrannicall rule but he must be an Heretick and erring so grosly as he is self-condemned in his errour and such a man suffers not for his conscience when he is rejected but for sinning against his conscience But who can know when a man is condemned of himselfe the judgement of a mans owne conscience is a secret thing This is the strength of this hold the Devil gets into he thinks he gets so deep that you cannot get to it to find him out and as for Gods displeasure who knows their consciences these men will venture that But by this Scripture Tit. 3. it is clear that a mans conscience may be so far seen into as there may be a judgment passed upon a man that he is a self-condemned man To what purpose otherwise serves this Scripture it is not like this Heretick would acknowledg that he was self-condemned but yet the Apostle makes this the ground why he should be rejected As if he should say You see he wil go against his own principles against what his conscience tells him is truth meerly to maintain a wicked Heresie that he is infected withall let him therefore plead what he will reject him for his own conscience condemns him and GOD is greater then his Conscience and knowes all things The third thing that is to be done to a man who pleads his conscience for evill is the great snare and danger he brings himself into is to be declared to him that by giving way to let evill into his conscience he puts himself into such a condition as whatsoever he doth he must needs sin against God so long as he holds his errour Evill gets into the consciences of many very easily because they think the dictates of their consciences will be sufficient to bear them out in what they doe but they are deceived for an erroneous conscience does not bind you sin notwithstanding your conscience bids you do it and if you goe against this erroneous conscience you sinne too what a miserable snare is this you had need look to your selves then and take heed what you let into your consciences The fourth thing is to charge him and if it be in a matter of consequence to adjure him in the Name of God who is the searcher of the hearts of men and will judg them at the great day accordingly that he deals plainly and sincerely not to dare to put a pretence upon that which he knows his conscience cannot justifie him in if there be indeed any conscientiousness in the man this will startle him But it may be this will not prevail wherefore in the fifth place whatsoever a man holds though his conscience be never so much taken with it yet if it cannot stand with the power of godliness but destroys it if this man be in a Christian society after all means used to reduce him if he still perseveres in it he is notwithstanding his conscience to be cast out of the society of the Saints this is not a little matter if a man hath any conscience in him it cannot but be a dreadfull thing to him If poyson be got into a glass and you cannot wash it out the poyson and glass too is to be thrown into the sinck Such a man as this is with the conscience that he hath is to be thrown upon the dung-hill If a man by his wickedness cuts himself off from the mysticall body of Christ the Church may cut him off from his visible he hath forfeited his Church-priviledger Sixtly If the errour with the profession of it be destructive to the State and he cannot be reclaimed he may likewise be cut off from it or at least deprived of the priviledges of it and benefits by it notwithstanding his plea of conscience This justifies the cutting off Jesuites and Priests who teach people that the Crown is at the dispose of any forraign power by which also subjects may be freed from their Allegiance A Reverend Divine of ours in a Treatise upon the powring out of the 7.
Vials interprets the turning of the Rivers into blood the execution of Justice even to blood upon the Romish Emissaries the Jesuites and Priests who come from the See of Rome to take people off from their Allegiance 7ly What ever pretence of conscience a man hath yet this cannot excuse him in any matter of apparant injustice done to his brother in his estate or goods As suppose a man pleads conscience in the point of community of goods yet if he take away his neighbours goods by violence his conscience cannot deliver him from the stroak of justice The Papists pretend conscience for their murthers for the Catholique cause but this delivers them not out of the hands of justice if a man pleads conscience that he is bound to marry more wives then one and the like Eighthly a man may bring himself under both Civill and Ecclesiasticall sword not only for sins destructive and injurious to our brother but for sinns against God if they be also against the light of nature as blasphemy and grosse idolatry Though the Sunn be down if you allow your servant a candle to work ordinary work by and he put it out he cannot plead he could not work because it was dark Man at first had Sun-light to work by but our Sun is down yet we have the candle of the light of nature if we sinn against that our darkness can be no plea for us and if he be a professed Christian and sins against the common light of Christianity which he cannot but see except he will shut his eyes he is to be dealt with as a man that sins against the light of Nature Though such as are not Christians cannot by violence by compelled to profess Christian Religion yet notwithstanding any plea of their conscience they may be restrained that by violence if other means will not do it from an open blaspheming Christ and the Scriptures or doing any acts of open dishonour to themâ— acts of open dishonour to God done by any whomsoever as they are abominable so such as have loved God and Christ have accounted them unsufferable I suppose you have heard or read that notable story we have in the Book of Martyrs of one Gardiner though we undertake not to justifie his practice as allowable in an ordinary way he being but a private man yet there were little question to be made of it had he been a Magistrate He being a Merchant in Portugall seeing the Cardinall offering the Hoast though it were in the presence of the King and his Nobles yet he runs to him and snatches it out of his hand and throws it under his feet if the King himself had done this who would have condemned it Notwithstanding any mans conscience he may be kept from endangering the salvation of others no mans conscience can set him at liberty to hurt otherâ— Those who strengthen others in dangerous soule-damning principles may be taken from them the light of Nature teaches it In some cases a private man may himselfe use violence to restraine men from evill if a man should come to seduce my wife or childe in a matter I know will endanger their souls if I could have no help by the Magistrate I might if I had power keep him off And what I might do by mine own strength in case there were no Magistrate I may call in the help of a Magistrate to do for me when there is a Magistrate But you will say you speak all this while of the restraint of men from dangerous grosse evils but what if the evils be of lesse moment can there be nothing done to men for the restraining them from such Yeâ— a man may be put to some trouble in those wayes of evill that his conscience puts him upon so farre as to take off the wantonnesse of his spirit and the neglect of meanes In times of liberty there is very great wantonnesse in mens spirits they stand as in an equall ballance to receive truth or errour every little thing casts the ballance in many mens spirits as interest in a friend esteem from such men of repute in some in others the credite they conceive there is in being able to speake further to a businesse then other men to have a further insight into it then others and a thousand the like now to help against such temptions if there be some trouble laid in the way of that which is apparently evill so as men shall see there is something to be suffered in that way if there be no more graines of trouble then may help against this wantonnesse and neglect of meanes I see no reason why any should be offended at this indeed if there be a mistake and the trouble be put into the wrong scale if it be layd in the way of truth let the sinne be upon those who dare venture upon their mistakes or if so much be put into the scale as will not ballance only against wantonnesse and neglect of meanes but will be a sore temptation to decline the trueth and rather embrace that which is evill then to endure so much trouble this is very displeasing to God If a man be asleep at a Sermon his friend may pull his hand yea he will not be offended though he give him a nip perhaps but if he should strike him with a staffe on the head so as to make the blood come or cut his flesh with his knife this would not be borne One step I think may be gone farther Suppose a man be not wanton but serious and neglect no meanes to informe his conscience and yet hee cannot yeeld what shall bee done to such a man Though such a man should be dealt with in much tendernesse and love yet in such things as by his weaknesse he makes himselfe lesse serviceable to the Common-wealth or Church then other men who have more strength he may be denyed some priviledges and benefits that are granted to others I instance in that opinion of some Anabaptists who deny the lawfulnesse of War suppose their consciences after much seriousnesse in the use of means cannot be satisfied yet seeing by this error of theirs they are made lesse usefull in the State then others they should not think it much though they be denyed many priviledges and accommodations that are granted to others who venture their lives for the preservation of the State If a mans body be weak he cannot help it yet by it he is not so usefull as others why should he think much that he hath not whatsoever others by strength are able to attain to Suppose a man should have such a principle in his conscience that the K. hath an absolute arbitrary power though it be his conscience yet by it he is disinabled from imployment and preferment in places of trust So for the Church suppose the government of it by Prelats had been lawfull which now we know was not there had been no evill in denying to those who
who are for the Congregationall way in reference to the matter in hand namely the means to reducing from or keeping out errours and heresies from the Church in this lyes the dividing businesse But I beseech you consider what a punctum we divide here and judg whether the cause of division in this thing be so great as there can be no help and whether if an evil spirit prevail not amongst us we may not joyne For First consider what is there in this delivering to Satan which is a seventh thing that our Brethren thinke may hopefully prevail with mens consciences when the sixe former cannot Yes say they for by this they are put out of the Kingdome of Christ into the Kingdome of Satan and this will terâ—ifie This putting out of Christs Kingdome must be understood clave non errante if the Synod judges right not otherwise Yes this is granted by all Then consider whether this be not done before and that with an authority of Christ by those former six things for Hereticall Congregations or persons are judged and declared in a solemn Ordinance by the Officers of Christ gathered together in his name to be such as have no right in any Church-ordinance to have no communion with any of the Churches of Christ Now if this judgement be right are not such persons or Congregations put out of the Kingdome of Christ and put under the power of Sathan consequently But they are not formally and juridically delivered up to Satan What shall we still divide as to devour one another for formality and juridically when those termes are not at all in Scripture seeing we agree not in the substance of the thing which may as really and fully prevaile with conscientious men as if formality were observed especially if we consider Secondly that it is a great question amongst our Brethren whether this traditio Satanae were not Apostolicall peculiar to the power of Apostles so as ordinary Elders had it not and if it prove so then non-communion will prove the utmost censure the Church now hath But thirdly if some brethren rise to a seventh degree and others stay at six which yet have such a power over conscience that if they prevaile not the seventh is no way likely to prevaile Why should not the Apostles rule quiet us all Phil. 3. 15 16. whereunto we have already attained let us walke by the same rule If in any thing you be otherwise minded God will reveale even this unto you If we have attained but to six and our brethren have attained to seven let us walk together lovingly to the six If God shall after reveal the seventh we will promise to pray and study in the mean time wee shall walke with them also why must it needs be now urged with violence so as to divide else and although we hold not the seventh yet there is an ingredient in the sixt that hath in it the strength of the seventh For wherein lyes the strength of the seventh above the rest is it not in this that it is the last meanes Christ hath appointed in his Church to worke upon the heart this consideration hath much terrour in it Now those in the Congregationall way say that this is fully in the sixt wherefore that it is as terrible to their consciences as the seventh can be to the consciences of our brethren and that upon the same ground And consider now my Brethren whether the Congregationall way be such as if it be suffered there will be no helpe to reduce an erring or hereticall Church but all Religions Arrianisme Mahumetisme any thing must be suffered Surely men doe not deale fairly in raising such mighty accusations upon such poor and weak grounds this great aspersion and huge out-cry that these men would have all religions suffered and in that way there is no help against any Heriticall Congregations moulders and vanishes away before you Let no man yet say All this that hath been said is nothing If you be conscientious who hear them say so your owne breasts must needs suggest an answer surely these things would be very much to me to prevaile with my conscience But what if Congregations refuse to give account of their wayes what if they will not shew so much conscientiousnesse as to regard admonitions declaring against them withdrawing communion from them So we may say what if they will not regard your delivering them up to Satan but will go on still You will say then you will complain to the Magistrate his power must come in to assist to make them regard what the Church doth But now you have no further help from any intrinsicall power the Church hath and as for subjection to the Magistrate there we are upon equall ground if he will interpose he may assist and second the sentence of judging men subverters of faith of withdrawing communion from them in the one as well as the sentence of giving men up to Satan in the other and we must still be subject here to suffer what is inflicted if we cannot do what is required onely we do not go so far as some do in this one thing whereas they lay a Law upon the consciences of Magistrates that they are bound to assist with their power the decrees of the church taking cognisance only of the fact of the Church that they have thus decreed not enquiring into the nature of the things we dare not lay any such bond upon the Magistrates conscience But say that he is to assist the Church both upon the knowledg of what the Church hath done and the knowledg of the nature of the thing seeing every private man hath this power to be judg of his own act it were a great misery upon those who have power over men to be denyed this power If it shall be said But surely they do not agree so far they do not come up to these six things mentioned To that I answer I do not in these deliver only mine own judgment but by what I know of the judgments of all those Brethren with whom I have occasion to converse by conference both before and since I stand charged to make it good to be their judgements also yea it hath been both theirs and mine for divers years even then when we never thought to have enjoyed our our own Land again and if it be so then let the Lord be judg between us and our Brethren for those lowd and grievous out-cryes there hath been against us in this thing But if the difference be so little why doe they not come in We come as far as we have light to guide us we dare not step one step in the dark if we do we shall certainly fall into sin whatsoever else we fall into what ever the thing be to others it would be our sin if there were no other reason but because we venture in the dark We sayl up to our Brethren as far as we can see
were the worst Minister in England not wishing himselfe worse then he was but all Ministers better The fourth dividing Distemper Passion PRov. 29. 23. An angry man stirreth up strife Passion is so opposite to Union that Prov. 22. 24. the holy Ghost would have us make no friendship with an angry man First this fire of anger burns asunder the bands of union the bands of relation as Nebudhadnezzars fire did the bands of the three Children A froward heart carâ—â— not for any relations What makes divisions between husband wife brother and brother servants and Masters and Mistresses neighbour and neighbour but passionate forwardnesse Secondly this fire burns asunder the bands by which mens lusts were tyed up and kept in it sets mens lusts at liberty The lusts of mens hearts are like a bed of snakes in the cold but the heat of passion warming them causes them to crawl and hisse What a stir would the Lions in the Tower makâ— and the Bears in Paris-garden if they were let loose Passion lets mens Lion-like lusts loose Philosophers say of the inferiour Orbes that were they not kept in restrained in their motion by the Primum mobile they would set all the world on â—ire If our lower affections especially this of Anger be not kept in and ordered by Reason and Religion they wil set all on â—ire Passion makes men and women to be lawlesse boundlesse carelesse Men know not what they doe in their anger this raises such a smoak that they cannot see their way the more corrupt the heart is the greater and the more noysome is the smoke raised by this fire in the heart Put fire to wet straw and filthy stuffe oh what a filthy smoke arises Lev. 13. 25. we read of a leprosie breaking out of a burning seldome doe mens passions burne but there is a leprosie breaking out of that burning and what union can there be with such It froward people were dealt withall like the Lepers shut up from others we should have more peace Some men when once their anger is got up they will never have done we can have no quiet with them this fire in them is like that of hel unquenchable The dog-dayes continue with them all the year long Seven devils can better agree in one Mary Magdalen then seven froward people in one family If one should set the Beakons on fire upon the landing of every Cock-boat what continuall combustions and tumults would there be in the Land Those men who upon every trifle are all on a fire by their passions and what in them lies set others on fire do exceedingly disturb the peace of those places where they live those societies of which they are Their hot passions cause the Climate where they live to be like the torrid Zone too hot for any to live near them Christ is the Prince of Peace and the Devil is the Prince of divisions Hence that expression of the holy Ghost Ephes 4. 27. Let not the sun goe down upon your wrath neither give place to the devil you are loth to give place to your brother you will say What shall I yield to him you will not yeeld to him but you will yeeld to him that is worse to the Devil So you doe when you yield to wrath There are divers other dividing distempers that we shall speak to but for the present let us make use of the great mercy of God towards us that yesterday we solemnized in a publick Thanksgiving let us see how we may improve this glorious work of God for the closing of our spirits the healing our divisions It cals to us aloud to joyn oh let your hearts joyn There are 12 Arguments in this great work of God to perswade us to union First there hath appeared much of Gods presence in this his great work I will praise thee O Lord for thou hast done it Ps 52. 9. The Lord hath appeared wonderfully his naked arm hath been revealed his right hand hath become glorious in power Those who were present saw much of God in this work They send to us to give God the glory and all the Countrey about sent still to tell us how much of God they have seen in this But how is this an argument for us to unite Suppose children or servants were wrangling one with another were not this an argument to make them be quiet Your Father is here your Mr. is come will not all be whist presently God is come amongst us wee may see the face of God in what he hath done for us and shall we be quarrelling before his face But 3. days before this great goodnesse of God by speciall Order from the House of Commons there was a day set apart to humble our souls before the Lord and to seek him for this mercy that now we rejoyce in in our Humiliation was not this one great sinne we did confess our divisions did we not then acknowledg that it were righteous with God because of our divisions to give us up as a prey to our adversarieâ— Now then have not our divisions overcom Gods goodnes lest Gods goodness overcome our divisions Suppose there had been a day of Humiliation set apart to mourn under the heavy hand of God against us in delivering us up into the hands of our enemies as through his mercy we have had a day of Thanksgiving to blesse him for our deliverance from them would not this sinn have been the matter of a great part of the comfession of all your Ministers Oh the divisions that are amongst us Thou hast dealt righteously with us Our wraths were up one against another and just it is with thee O Lord to let out the rage of the Adversary upon us shall we yet continue in that after a mercy which we have confessed might justly have prevented the mercy shall we stil be guilty of that which our consciences tell us would have been the burden of them as the just â—ause of our misery if the Lord had come against us in his sore displeasure God forbid Let not that evill now be found in us that would have galled our consciences if mercy had been denyed us 3. We are delivered from being devoured by our enemies shal we now devour one another oh unworthy we of such a deliverance as this It went ill with us in the beginning of the fight but God looked mercifully upon us his bowels wrought if I come not in for their help These ungodly men wil devour my servants howsoever they have been faire to some because yet they have not attained their own ends but if they prevail here they will account all their own and then they will begin to exercise that cruelty that yet hath not been heard of but it shall not be my heart cannot bear the cries of my servants under such cruelties as I foresee Do you think this was Gods end in delivering us from being devoured of our enemies that we
to doe would have all Christians dwelling together so far as they can to unite into a body but there is no such order of Christ that all that dwell on the one side of the street should be of one body and all on the other of another body if they be more then can joyn into one spirituall corporation they are bound to joyne into severall so as they may best to their own and other Churches edification and if they should fail in this not joyning in the best way that possible might be their sin is against that edification that Christ requires but not therefore the sin of Schisme Who ever they were that bounded Parishes surely they did not so bound them to the greatest edification of the Church that possible might be and yet who will say they were therefore Schismaticks But suppose you have joyned with any company of Saints in a spirituall corporation if you now shall uncharitably unjustly rashly and violently break from communion with them then you contract the guilt of Schisme upon you First the separtion must be from want of charity By faith especially we are united to Christ our head and by charity to one another If a man appeares departing from any fundamentall Article of our faith which joyned him to his Head he is to bee judged an Heretick So by his appearing to depart from that love by which he was joyned in communion with the members he is to be judged a Schismatick If his departure proceeds from his love of God his love to his Saints and his owne soule yea his love to that very Church from whence he departs as sometimes it may witnessing in a gratious way against evill in it he is farre from the guilt of Schisme If you say love is a secret thing we cannot judge of what is in the heart We cannot judge of it while it is in the heart but when it appeares we may You may know whether this or other principles act men or no by their behaviour in their breaking off communion Where this is not bitcernesse pride selfe-ends will soone appear and carry them beyond those principles themselves professe they goe upon Secondly If the cause of leaving communion be just then those who give this cause are the Schismaticks not those who withdraw upon it Thus the Governours of the Church may be the Schismaticks and a private member withdrawing may be free Suarez a great Jesuite in his disputation De Schismate sayes in some cases the Pope may be a Schismatick If Governours shall enjoyne any thing upon the Church or any member that is sinne or if they shall mingle evill in the publick worship so that there can be no joyning with their worship but there must be likewise a joyning with sinne in this case if any withdraw from them they are the Schismaticks not those who withdraw they are fugati not fugitivi The blame of Schisme sayes learned Voâ—tius must not be upon those who forsake such as have forsaken Christ and the ancient faith but upon those who have thus forsaken Christ and his truth When the second Councell of Nice set up Image-worship many thousands could not yeeld to it but were forced to withdraw who was the Schismaticall party there but the Synod and those who joyned with it Yea further if they impose that which is not necessary though in it selfe not sinful and will not beare with the weaknesses of such as thinke it to be evill if upon that they be forced to withdraw in this the Governours are the Schismaticks also the cause of the rent is in them they ought in such things to beare the weaknesses of their Brethren and not imperiously to require of them those things that there is no necessity of If such things be sinne to their Brethrens consciences if they will stand upon it to enjoyne them they lay a necessity upon them to withdraw from them God will not lay the Indictment of Schisme thus Such a one departed from the communion of such a Church because he would not doe what was lawfull to be done but thus You imposed that upon your Brother which there was no necessity of and would not forbeare him in what I would have you forbeare him but caused him by your imperiousnesse and stiffenesse to depart from communion with you It is true sayes God the thing might have been done but it was not necessary it was out of conscience to me that they forbore the weaknesse is theirs but the Schisme is yours This hath beene generally received though it be very false that if a man departs from a Church because he refuseth to joyn with it in that which is not in it selfe evill that this mans departure is Schismaticall Certainly no Grant there is a weaknesse in his conscience and so a sinne he should informe his conscience better but cannot and this inability is not without sinne yet this arises not to that height of sinne as to make that which supposing him to be in this condition is better for him to doe then not to doe to become Schisme especially if he be willing to hold communion with that Church still in all acts of worship wherein he can joyne without sinning against his conscience and continues brotherly love to them as Saints in all the expressions thereof as he is able The first great Schisme in the Church that was caused by the Governours of it was that which Victor Bishop of Rome and those who joyned with him caused by that imperious way of enjoyning Easter to be kept at such a time which you have mentioned pag. 15 16 17. The story of which you have in Eusebius lib. 5. cap. 23. Those who denyed not the lawfulnesse of keeping Easter yet have generally accused Victor and such who so violently urged this upon the Churches as the cause of the Schisme not such who did not conforme to what was enjoyned them because the thing was not necessary and there should have beene a forbearance in it No Governour ought to urge such unnecessary things which are but under suspition by tender consciences if they do the Schisme is justly charged upon them Thirdly where a man cannot have his soule edified in some Ordinances and truths of great moment which that Church whereof he now is shall deny and is in great danger of being seduced to evill he may depart from that Church to another if he does it orderly and not be guilty at all of Schisme love to God and his owne soule is the cause of this not want of love to his Brethren It is a good speech I finde Chillingworth hath what the goodnesse of the man was I know not but in that Treatise of his The Religion of Protestants a safe way Cap. 5. Part. 1. Sect. 61. answering that plea of his adversary against Protestants that communion with a Church not erring in fundamentals upon pretence of erring in other matters must not be forsaken he
who pleads his conscience 30. Chap. 7. The congregationall way does not held absolute liberty for all Religions 41. Chap. 8. Not to tolerate any thing which is conceived evill is a Dividing Principle as well as to tolerate all things 48. Chap. 9. Rules to know in what things we are to beare with our brethren 54. Chap. 10. The fourth Dividing Principle Division is the best way for rule Wherein the cursed evill of this Principle is shewn and some freedome from it that are thought to be guilty of it 72. Chap. 11. The fifth Dividing Principle That every man is bound to profess and practice alwayes what he apprehends to be truth Here that case of conscience When a man is bound to professe when not is discussed and what rules to be observed in it 75 to 84. Chap. 12. The sixth Dividing Principle is What is in it selfe best must be chosen and done not weighing circumstances or references 84. Chap. 13. The seventh Dividing Principle That it is obstinacy for a man to be convinced by the judgement of many more learned and godly then himself 87. Wherein is shewn 1. what respect is to be given to the judgments of learned and godly men 2. what men should do that cannot submit to their judgements by what rules we should judge men to be obstinate 88. Chap. 14. If others be against what we conceive to be truth we may judge them to go against their owne light the rashnesse and evill of this Principle 95. The ninth Dividing Principle That rules of prudence are sufficient to guide us in naturall and civill things therefore they may suffice us in spirituall and Church affaires 97. to 100. The tenth Dividing Principle Every difference in Religion is a differing Religion 100. Chap. 15. Dividing Distempers what they are how they cause Divisions 105. Chap. 21. Dividing Practices what they are 145. Chap. 23. Disorderly gathering of Churches divers things discussed about it 162. Chap. 25. Characterizing the names of division amongst others the name of Schismatick The point of Schisme who is a Schismaticke who not is discussed 171. 9. Because men cannot joyn in all things they will joyn in nothing 182. The point of hearing such as are supposed not to have a lawfull calling discussed 183. Chap. 27. The evill of divisions how much good they hinder 189. Aggravations of the sinfulnesse of our divisions 209. Chap. 29. The wofull miseries of our Divisions 217. Futher Aggravations of this misery of our Divisions 221. The ill uses that are made of our Divisions 226. Reasons why it is not to be wondred at that godly men should be dividâ—d 237. That Christ and the Gospel occasion divisions and how 245. The good use to be made of our Divisions 247. The cure of them 252. Fourteen joyning Principles from 254. to 267. Fourteen joyning Considerations from 268. to 280. Eight joyning graces 281. Sixteene joyning Practises 285. An Exhortation to peaceable and brotherly union shewing the excellency of it 296. FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. de Diloct Plutarch in the life of Pelopiâ—as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleid. Com. lib. 13. Si di midio Christi essemus contenti facile transigeremus omnia Object 1. Answ Object 2. Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 3. ad Rom. Vide Montague Act. Mon. of the Church cap. 7. p. 473. 474. c. Cui usui reipublicae Christianae cui bono mihi Abi in Celiam dic miserere nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Dividing Principle What circumstantiâ—â—â— of worship must have institution and what not Quemadmodum ista varietas herbarum florum mirifice oculos recreat sic in imperio meo diversa fides religio potius usui est quam oneri modo pacate vivant Cum de praecipuis articulis doctrinae Christianae inter nos constet complectamur nos mutuo amore neque dissimilitas varietas rituum ceremoniarum addam ego politiae Ecclesiasticae disjungere debet mentes nostras 2. The second dividing principle A Magistrate not an Officer Regus Mediatorie Object 9. Answ Answ Answ Sâ— ideo dicetur â—ronari licere quia non prohibeat Scriptura â—que retorquebiâ—ur ideo coronaâ—i non licere â—uia Scriptura â—â—on jubeat Tertul. de coâ—oâ— milit Dominatum in conscientias animas soli Deo relictum Deum tria sibi reservasse ex nihilo aliquid facere futura scire conscientiis dominari Nullam esse tyrannidem intollerabiliorem quam conscientiis dominari velle What shou'd be done to a man that pleads his conscience Quest Answ Object Answ Conscientia erronea non obligat Mr. Concn Quest Answ Answ Answ Those who are to deale with mens consciences must be tender hearted The moan of a true conscientious man to God Directions to them who plead their consciences Congregationall men charged for liberty to all Religions Answ Answ Answ Object Answ Answ Answ Answ 1. The civil Magistrates not to punish every thing that is evill Answ Answ Answ Ways to draw forth mens judgments who would keep them to themselves Answ a Itaque capita omnia controversa certa quadam formula concipiantur quae utrisqu satisfaciat ex ipsis sacrae Scripturae verbis si steri possit contexta nâ—mo a fraâ—re quicquaÌ„ praeterio exigat b Est hoc quod dico diligentur observandum qui autores sunt principibus ut omnes illi populi regna respublicae quae aliqua in re fundamenta tamen religionis non convellentes ab ipsis dissentiunt damnentur haereseos excludantur ab amicitia pellantur a finibus ii certe nec suis principibus nec Ecclesiae Christi bene consulunt Fraternam inter Ecclesias Evangelicas communionem non esse rescindendam ob diversas de quaestionibus controversis opiniones probatur rationibus petitis a defectu legitimae potestatis ni ministris ad eandem dissolvendam Chap. 10. Hoc mihi inprimis videtur esse praemittendum vincula fraternae communionis non oportere dissolvi inter Ecclesias Christianas ob quaevis opinionum dissidia sed solummodo ob fuÌ„ndamentalium dogmatum oppugnationem aut negationem Cypr. ep 72 ad Steph. Ep. 73. ad jubajanum Aug. cont Don. l. 1. c. 18. l. â— c. 1 2. Servire debet judicium non dominari charitaâ—i 〈◊〉 est unum de quatuor istis malis quae turbant terram ut Solomon ait scilicet servus regnans seu ancilla haeres dominae suae Luth. Ep. ad Theol. Norimberg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Phil. 3. Hom. 1â— Answ Answ Answ Answ Quia solius Dei est corda scrutari nostrum est in partem beniâ—niorem semper propendere de quolibet praesuâ—ere ubi conâ—â—arium non constat manifestis indiciis quâ—d conscientia poiius quam pertinaâ—ia ab assensu praestando retaâ—dotur inhibeatur Adhort ad fraternâ—m communionem p. 38. Proscindi nec debent nec possunt a communione particularium Ecclesiarum quae