not forced upon men God perswade Japhet says the Patriarch to dwell in the tents of Sem and David says to his people If it seeme good unto you let us fetch backe the Arke That service that is not * Sed nec Religionis est cogere ReligioneÌ„ quae sponte suscipi debeat non vi Cum hostiae ab animo libexti expostulentur Ita etsi nos compuleritis ad sacrificandum nihil praestabitis Diis vestris nist coÌ„tentiosi sint coÌ„tentiosus autem Deus non est Tertull. ad Scap. cap. 2. free is not acceptable to God who loves a chearfull giver and therefore the peoples consent is also noted in that place 1 Chron. 13.4 And all the Congregation said that they would doe so for the thing was right in the eyes of all the people and when the Tabernacle was to be built how carefully is that Clause added That every man bring what he brings willingly and with his heart Exod. 25.2 and Chap. 35.5 otherwise it was not to be received reas 2 Was not this doctrine held forth to us in a mystery under the Law when David was not permitted to build God a house because he had shed much bloud in warre 1 Chron. 22.8 But Solomon a man of peace was design'd thereto Was not this partly for I say not 't was the adaequate reason to warne us not to use violence to make men Religious That zeale of the outwards of Religion that is hurtfull to mens persons is a breach of that exemplary Rule of Christ reas 3 I will have mercy and not sacrifice Moreover The Sabbath was made for man says Christ not man for the Sabbath and as much may be said of all the outwards of Religion then I must not for the Sabbaths sake destroy man for whom the Sabbath was made for the Sabbath was made to advance mans happinesse not to take away his beeing because his opinion of the Sabbath differs from other men and perhaps from the truth also the Sabbath is to help a man to what he hath not not to take away what he hath Though we grant an outward restraint of all for avoyding of scandall as is aforesaid What ignorance and pride doth it savour of reas 4 for man to goe about to convince conscience and to work faith with his authority who cannot make one haire white or black And is it not God that must give repentance to the acknowledgement of the truth 2 Tim. 2.25 What can man do but prove whether God will by the use of due meanes and what 's the meanes of faith the sword Nay but the Word Faith comes by hearing Beleevers are not * Joh. 1.13 borne of flesh nor of bloud nor of the will of man but of God A man cannot beleeve at his owne will how much lesse at anothers Who can reveale and infuse supernaturall notions and truths but the Spirit 1 Cor. 2. which the Spirit doth not by force but by allurement rather or attraction And that is another Reason reas 5 * Piae religionis proprium est non cogere sed suadere siquidem Dominus non cogens sed libertatem suaÌ„ voluntati permittens dâ—cebat quideÌ„ vulgoÌ„ omnibus si quis vult venirepost me Apostolis verò num vos abire valtis Quae autem ibisuadend libertas aut consulendi ratio ubi qui contradicâ—t pro mercede zut exilium aut mortem reportat Athanas Epist Deus coactam confitendise aspernatus est voluntatem siquidem Deus universitatis est obsequiâ— non eget necessario non requirit coactam confessionem simplicitate quaerendus est confessione discendus est charitate amandus est timore venerandus est voluntatis probâ—taâ—e retinendus est At vero quid istud quod sacerdotes timere Deum vinculis coguntur poenis jubentur sacerdotes carceribus continentur plebs in custodia catenati ordinis constricta disponitur Hilarius ad Constant August The Spirit himselfe waites and violates not the liberty of the reasonable soule by superseding the faculties thereof but approves every truth to the understanding and moves the will without violence with a rationall force Shall man be more zealous for God then God is for himselfe God himselfe doth not force men but call them to repentance and to the knowledge and acknowledgement of his Sonne Let the extent of that word Calling be considered whether it will warrant any further means then Arguments perswasions intreaties make them as forcible as you can and if you hold the feare of punishment over men it must be the feare of divine punishments Wee knowing the terrours of the Lord perswade men Furthermore reas 6 as a reason against this compulsion I will be bold to aske Where is the man that needs not a graine of allowance in his opinions or practise I will allude to the equity of that counsell Eccles 7.21 Take not heed unto all words that are spoken lest thou heare thy servant curse thee For often-times also thine owne heart knoweth that thou thy selfe likewise hast cursed others So I say infist not upon every errour of thy brother for thou thy selfe knowest if thou knowest thy selfe that thou hast errours not a few or at least-wise if thou wilt beleeve the Scripture that saith Wee know but in part And how will you avoyd the devouring of one another reas 7 and so the consumption of your owne Kingdome who differ among your selves as well as from those whom you call Independents As when the Assembly were to carry up their Votes and the Result of their debates concerning Church-government I have heard some contended for the Classicall Government that it must be and that it is jure divino and no other Others that it may be by the Word a third sort that any Government was indifferent and the Magistrate was to determine and therefore you were constrained to accommodate the termes of your Proposition to the advantage of your cause that a Presbytery may be by the Word of God els you had lost two parts of three who would never have gone that it alone must and might lawfully be So here is Manasseh against Ephraim and Ephraim against Manasseh as well as both against a third and seeing Ephraim and Manasseh cannot consist themselves without an accommodation why should not a third come in and be accommodated with them I aske not onely whether you may not erre reas 8 but whether you have not err'd nor whether you may not have errours latent but whether you will not acknowledge your selves to have been in errours patent I know you will not deny it though I wish and earnestly exhort that it be more frequently more publickly acknowledged by some with more shame-taking to themselves that you have been those Leaders that have caused the people to erre you have preacht for Conformity written for Episcopacy pleaded for the Common-Prayer-Booke and walked willingly after almost every Commandement Now you have altered your minds and
The ancient Bounds OR Liberty of Conscience TENDERLY STATED MODESTLY ASSERTED AND MILDLY VINDICATED 1 COR. 10.15 I speake as to wise men judge yee what I say Quid jam nobis ulterius relinquitur si etiam hoc quod voluntate fieri oportet libido extorquet aliena Lactan. lib. 5. Instit cap. 14. Etiamsi Magistratus Legum suarum Regulis subditos suos Coercere debeat ne Religioni quam approbat apertè maledicant Cogere eos tamen non potest ad fidem qua istam receptae Religionis formam approbent Fides enim persuaderi vult non Cogi ae nihil tam voluntarium esse debet ac Religio nihil à Magistratu Christiano magis alienum quà m praepostera severitas quae homines hypocritas reddat ecosque ore Confiteri Cogat quod corde non Credant Prof. Leid Synops pag. 767. Licensed and Entred according to Order LONDON Printed by M. S. for Henry Overton and are to be sold at his Shop in Popes-head Alley 1645. TO THE READER AS is the fining pot to silver saith Solomon so is a man to his praise and to accommodate onely the moralitie of this sentence to my purpose so is a Booke to its title Wherefore lest I be thought to praevaricate by prefixing either an improper or imperfect or in significant title to this Booke not holding forth sufficiently the nature of the Discourse which as may be early descryed is partly of the Magistrates duty as well as of Consciences liberty It appeares needfull to advertise the courteous Reader that this Discourse was intended primarily as to its ultimate and adaequate scope onely in the nature of a Plea for the Liberty of tender Consciences and meerly in relation thereto the condition of the Argument devolving it thither it comes to have what it hath to doe with the Magistrate otherwise power and interest especially when so eminently subjected are render and delicate things and our Saviours speech of John may be applyed thereto among all Arguments of this lower Region that are handled there is not a greater then this though the least in that higher spheare of spirituall truthes which God is not jealous of our prying into and being familiar with in a holy way is greater then it But sure it cannot be unacceptable either to the wise and judicious Magistrates or others that count not names of honour a valuable consideration for loads of trouble or to the Conscientious that looke to the work more then the title to apologize in the Christian Magistrates behalfe to exempt or excuse him from the publique determining Cognizance of differences in Religion though this by the way onely and the decision therof with the sword as whereby if it prove not to be a meanes separated and anointed by God to such an end he shall onely be sure unnecessarily to contract debt and sin upon himself Yet not that I would tempt the Magistrate to any thing whereby he might incurre the scandall of Scepticknes and indifferency in Religion or limit him from lifting up the head of his owne avowed way above others which he apprehends in some things alien from the truth by a more eminent countenancing and ample endowment thereof with priviledges of maintenance c. for as He says As is the man so is his might and so let his Religion be for outward accommodations or that I would indulge or comply with such an unreasonable expectation in any materially differing Party to stand upon equall termes of outward advantage and to glory equally with the most received way in outward Priviledges of publiquenesse and publique maintenance which are but Civill and secular things and the Magistrates own that he may doe with what he will and the truth depends not upon them for I wash my hands of these in the sixth particular of the second Chapter where as in other parts of the discourse may be seene as well what I aske as what I am far from asking And this I desire may be carried along and supplyed through the whole discourse and each particular therein and if any passage or instance upon particular reason speake higher to bee restrained hereby and taken downe which is no fault in an Instance to need it to a Diapason with the postulation of this Discourse made upon grounds of Morall and Universall Reason and Justice I have but a word more and I have done Let it not seeme an unreasonable request to be beleeved that what I have here attempted as it is not carried with any such reflexion so it was not bred with any approbatory respect in my heart unto those inventions which now like tares spring up with the wheat and wherein many Saints are involved but what is spoken is 1 in favour of the persons that differ not of their errours for I would please my Brother but to his Edification and while I carry his person before the Lord with love in my prayers I desire to carry his errours with complaints 2 To take men off from the wrong way of opposing errours which will be as fruitless as 't is faithless that they may apply themselves to the use of the right meanes as sure as safe the Word of God which requires this Libertie but accidentally onely serving to errours for ' its better operation as Physick doth require open weather when the humors are stirring not clung up nor restrained for to purge them away I shall not be offended nor count it strange to heare of much weaknesse and many failings in the handling of this Argument which by the tenour of this proportion being so early driven to my Apology I may well expect to be multiplyed through the Discourse but I beg but that charitie to be beleeved that could I foresee them I should prevent them with an amendment or Apologize for them particularly as for this whereas now all I can doe is to crave a generall pardon Many Ahimaazes which I call not so for impertinentnesse for they are before me but for latternesse of setting out have over-run me who was ready more then six moneths since and what similitude of Notions I have with others is not I may cleare my selfe and the matter herein by any furtive extraction out of them though I am a debtor to them all and the least of them may adde to me who am least of all but through the onenes of Truth And as I have been prest in spirit and serv'd with an opportunitie of vacancy from some other businesse to the vindicating of this Truth so in the bearing it forth I have no lesse strangely to my selfe if so safely and that it appeare so to others observed a speciall conduct leading me all along contrary to those prae-engagements such as they were upon my judgement who had dipt my pen on the other side I say I have been no lesse strangely led then the milch Kine that did beare the Arke out of the Land of the Philistims taking the straight way to Bethshemesh the instinct
assaylants punished So that with this difference is the Magistrate to carry himself towards the acknowledged truth and the reputed errours I meane so reputed by him he may and ought to do all he can to promote and inlarge the truth he ownes He is not to doe ought against the other in controversie nor suffer any to doe ought against them save to apply spirituall meanes to preach write discourse dispute exhort against them which kind of fighting is allowable among Brethren so it be with right spirits I expect here to be demanded What I thinke of this present Parliament and of their action in calling this Assembly and what I thinke of this Assembly For the Parliament I looke upon them under the Notion described and allowed in this Chapter as warrantably and lawfully improving an opportunity God hath put into their hands for the increasing of light and excussion of truth for which minde of theirs the blessing of Christ and the Churches awaites them and I hope they will not exceed their Bounds For the Assembly I looke upon them not as a Nationall Presbytery of the Churches in England but as godly and learned men congregated by the power of the State And I and all the people of God may and ought to seeke a proofe of Christ speaking in them which he may doe by vertue of generall promises to his people to be found of them seeking him and his will in and by all lawfull wayes and meanes and of the particular advantage of their ability as in every faculty the professors of it that are most exercised in it are likeliest to discover truth though alwayes they doe not but is not tyed by any speciall or particular promise to be present with them as he is to a Church Mat. 18. therefore I stand ready to embrace any light that Christ shall please providentially to minister unto me by their hands but tie my selfe by no meanes to their arbitrament further then I see it to be according to the Word for Christ never made them the Lords of my faith no not if they were the Apostles themselves Thus I have given my judgement at length in this matter and I think I give not much lesse power to the Magistrate in Religion then hath been by our moderne and more moderate Writers ascribed to them who contend on their behalfe for no more but outward Jurisdiction and state the * Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam Alst Primacy of the Magistrate onely in the externall policy of the Church relating onely to such acts as these Synodum convocare authoritate publicâ Constituere salaria Ministris Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare conservare per Ministros Ecclesiarum jura constituere c. But including no such power as hath been disputed against for that appertaines not to the outward polity of the Church And my judgement herein for the Magistrates intermedling thus farre is founded upon this Reason or Principle It is lawfull for every man and so for the Magistrate nay it is his duty to doe all he can for the truth but it is unlawfull to do the least thing against the truth Now because by earnest invitations hearty recommendations exemplary profession generall tuition in a word by offering and proposing not magisterially forcing commanding imposing much and great and certaine service may be will be done for the truth and nothing against And because by the other way of forcing prohibiting censuring punishing impeacht in this discourse though something may light for the truth and sometimes as in Austins dayes is noted in the case of the Donatists yet much more prejudice is much more probably like to redound to the truth Many a truth snibd kept low or quite kept out Men confirm'd in obstinacy if in errors and more prejudiced against the right wayes through the force that hangs over them therefore that is lawfull and this is unlawfull And in relation to these benefits which the Church reapes and may expect from Christian Magistracy the Churches are commanded first of all when they come together by way of restipulation and for the further continuance and increase of this shadow under which they rest to pray for Kings and all in authority because they doe and that still they may through the benefit of their government lead quiet and peaceable lives in all godlinesse and honesty CHAP. III. The Question thus stated we proceed to prove the Conclusion THe Magistrates Cognizance of Religion and the differences therein is not the Conclusion disputed against in this discourse It is sufficiently done already by many able men and all the Presbyterian Authors agree with us in it allowing him onely that which is to be allowed every man viz. to lead forth his act what ever it shall be found to be under the conduct of a particular or personall Cognizance but a publique Magisteriall binding Cognizance they deny therefore to doe this were but actum agere Neverthelesse because some few considerations have been ministred to me in my own thoughts concerning this I thought good to offer them being not many as also because the Cognizance disproved may serve as a Medium against the Coercive act That this publique determining binding Cognizance belongs not to him appeares 1. Because it belongs to another charge reas 1 viz. to the Church properly and peculiarly to try the spirits and judge of doctrines therefore it is usurpation of the Churches power and interest to take this out of her hands 1 Tim. 3.15 The Church is there declared to be the Pillar and ground of the truth Not a Pillar one among others but the Pillar and stay of the truth in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars to the view and notice of all their Subjects So is the Church the Pillar of the truth exhibiting it to the view and notice of all men disclaiming and reproving the contrary errors by the Word of God Thus the truth as a Rock beares up the Church Mat. 16.18 and the Church in lieu is a Pillar beares up the truth the Magistrate is not the Pillar nor his Lawes and Proclamations By the * Ecclesiā cum dico non unum aut alterum sacerdotem aut Ministrum sed Legitimum ac Christianū coetum nomino innuo Humfred de Relig. verâ Conservanda pag. 24. Church here I mean not Petrus in Cathedra the Pope in his chaire nor the Bishops in their Consistory nor the Angels and Lights of the Churches onely but the intire Church instituted in the maine according to the Gospel Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks Now the Analogy is plaine and not forged in respect of holding forth the light unto the world There be
indeed brasse and copper Candlesticks that hold forth false lights but the sheep of Christ know the one from the other that they turne not aside to the flocks of Christs Companions by a divine effectuall instinct whereby Christs sheep know Christs voice and will not follow a stranger Joh. 10.5 1 Joh. 4.1 Now mark here the Church is the Pillar the Church is the Candlestick particular Churches as well as the Catholick not the Magistrate not the State If so the Holy Ghost would not have wronged them and detracted from them by contracting this glorious power and interest to the Church It is proper for Kings and Magistrates to aske and to aske of Christ as He but more sincerely in the Ministry of his Word in his Church administration What is truth and to watch at his gates and waite at the posts of his doores yea to sit at the feet of Christ there For therefore hath Christ given gifts to his Church Eph. 4.11 And what are those Why he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers He gave none Magistrates Sure if Magistracy had been one of those gifts now that the Apostle was reckoning he would not have been so injurious and deficient but to have put it in And what are these gifts for Why for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ If for these ends adaequately then where shall the Magistrate come in or what work is left for the Magistrate I meane in point of authoritative teaching or determining the truth But you may say This was onely for that time while there were no Christian Magistrates Nay read on Till wee all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ So that this provision was not temporary onely but for perpetuity therefore sufficient Christ is the Judge of Controversies reas 2 and the interpreter of holy Scripture this is a Characteristicall Tenet distinguishing us from the Papists that is Christ by his Word and Spirit in the true ministry of the Church not in the Popes sentence nor in the Commentaries of the Fathers or the Votes of Synods or the Interpretations of Nationall Assemblyes though much helpe may be had by them for what difference then were there between the Papists and us but that wee make many men a Pope and they one man Now to give the Magistrate this Cognizance of differences in Religion were to set up him after we have puld downe these as Judge of Controversies and Interpreter of Scripture This were also to commit unto the Magistrate the better part of the Ministry whose office it is to declare the whole Counsel of God reas 3 and to be the Boundsmen between truth and errour and therefore Christ writes unto the Angels of the Churches of Asia and by them communicates himselfe to the Churches Nay it is to give them a greater power and office then the Ministry who are onely to propose doctrines not to impose them and to waite with patience if they be opposed trying if God will give repentance 2 Tim. 2.25.4.2 2 Cor. 1.24 to the acknowledgement of the truth This I say is their utmost Commission to exhort instruct rebuke with all long-suffering and doctrine not as Lords of mens faith but helpers of their joy and whensoever they flash and lay about them it is to be onely with the sword of the Spirit If the determining of Religion and differences therein reas 4 belong to the Magistrate quatenus a Magistrate then to all Magistrates or to the Magistracy of every Countrey then to the great Turke and Pagan Kings and Governours But how uncapable of such an interest they are who are aliens from the true God and his Common-wealth of Israel I need not say The consequence is good for Quatenus ad omne are termes adaequate and convertible That which belongs to a man as a man belongs to every man If you say therefore that it belongs not to the Magistrate quatenus a Magistrate but quatenus a Christian Magistrate so make it a flower that Christianity sticks in his Crowne I answer that Christianity being altogether accidentall and extrinsecall to a Magistrate adds nothing of power over others in Religion to him more then to another man but onely personall priviledge For Christianity is the same in all and why should one man by vertue of his Christianity for 't is denyed to be by vertue of his Magistracy have power over judgements and consciences in matters of Religion more then another that hath equall and perhaps more Christianity But the Word of God adds nothing of that nature to a Christian Magistrate and let that suffice for it adds nothing in the same kinde viz. of Civill power therefore it much lesse adds any thing of another kinde as namely Ecclesiasticall power For the same subjection and degree of subjection is required of servants and subjects to Masters and Governours without distinction of good and bad Christian and Pagan nay though they be cruell and froward 1 Pet. 2.18 By Christianity Christ hath setled no advantage of power on the head of the Magistrate though thereby he commend the yoke to the subject with an advantage of sweetnes 1 Tim. 6.1 For the proportion is the same and 't is a found Argument from a Master to a Magistrate that if a beleeving Master have no inlargement of power over his servant by beleeving then neither hath a beleeving Prince over his Subjects and if not in Civill things then much lesse in Religion But wee see plainly the Apostle neither accumulates authority on a beleeving Master nor duties on the servant of such a Master but makes it a greater motive to obey the authority they had before Let them not despise them because they are Brethren but obey them rather Therefore to conclude this Reason Christianity makes Magistrates members of the Church not Masters of the Assemblies It charges them to look to their own opinions but not to determine and impose upon other men And this I shall demonstrate in the fift place reas 5 from the maine scope of the Magistrates work as 't is laid downe in Scripture The object or matter about which Magistracy is conversant which they punish or reward is not faith but facts not doctrines but deeds and those not any deeds that differ but evill deeds Thus Rom. 13.3 Where the Apostle handles this point For Rulers are not a terror to good workes but to the evill c. if thou doe that which is evill he doth not say if thou be of an heterodox opinion be afraid for he is the Minister of God a revenger to execute wrath upon him that doth evill Where doing evill is thrice mentioned and no other termes used that should bring a mans judgement or opinion in Religion under
Enemies And what is that Why the sword of the Spirit the Word of God it is described Emblematically Rev. 19.21 by a sword coming out of his mouth If Antichrist the great enemy shall be consumed with this sure then it shall be effectuall against the lesser And the Apostle cryes up not onely the sufficiency but the mightinesse of this meanes The weapons of our warfare are not carnall 2 Cor. 10.4 but spirituall and mighty through God 't is through God indeed and through him they are so mighty that Christ will not be beholding to King or Magistrate for their power to convert men by though he may use them to coerce insolent enemies and shelter the profession of the truth as was noted before Not by might nor by power but by my Spirit The Spirit of Christ is the Churches neck mentioned Cant. 4.4 that knits Christ and the Church together as the neck doth the head and the body and see how 't is described there Thy neck is like the Tower of David builded for an Armoury whereon there bang a thousand Bucklers all Shields of mightie men Christ you see hath not left his Church without a Magazine an Armoury even his Word and Spirit which is quick and powerfull wherewithall Christ that mighty man defended himselfe against Satan and overthrew him like that sling of David wherewith he prevailed against the mighty Philistim and what cannot this sword doe backt by the Spirit in the hand of Christs Ministers and Members For the Efficacy of all Christs Institutions in his Church lies in the Spirit and not in the flesh As in preaching and Sacraments so in Discipline so in beating downe Errors 't is Christ doth all by his Spirit not by such instruments nor in such an order as to satisfie the wisdome of man specious likely probable to a fleshly eye such as the Magistrates compulsion may seeme to be but by poore despised things that so he may bring downe the pride of man and the glory of the flesh and may traine up his people in the noble exercise of faith and may feast himselfe with the glorious ascribings of might and power to him alone But in the way that most men goe in drawing men to Religion they leave but little to God which practise hath indeed a principle in our natures that shews it selfe in other things as well as this For how apt are we in the point of Justification to confederate with the Babel-builders and a desperate adventure doe we count it to cast our selves upon the free grace of God in Jesus Christ so likewise in this busines we count it presumption in stead of faith to relie upon God in the use of spirituall means without carnall weapons to bring men to the truth and therefore we devise wayes to keep men in that they shall not stirre But if this be not of God it will have the same successe that Babel had God will come down and confound this pride Jer. 17.5 For cursed be man that trusteth in man and maketh flesh his arme and withdraweth his confidence from the Lord And this Arme stretched forth to an Heterogeneous act will wither and be shrivelled up a Reas 3. It is * NoÌ„ enim gladiis aut jaculis aut mâ—lâ—tari manu veritas praed catur sed suadedo coÌ„suleÌ„do Quae auteni ibi suadendi libertas aut consulendi ratio ubi qui coÌ„tradicit pro mercede aut exilium aut mortem reportat Athanas Epist ad solit vitaÌ„ agentes contrary to the nature of Christs kingdome to have the ministery of these carnall meanes For 't is a sperituall kingdome 't is an invisible kingdome and the Apostle disclaimes as before all carnall weapons A mans inke may be tempered too thick with humane Elegancies to write the mysteries of the Gospel Christs kingdome is not of this world nor served by this world And as the manner of this world is contrary to him so he delights to walke contrary to the manner of this world who make their party as strong as they can but Christ hath chosen marke 't is upon choice not of necessity the weake things of the world even babes to shew forth his praise and strength His Spirit in the Ministry of his servants is that glorious Arme that he puts forth to conquer all the power of darknesse He * Psal 50.2 shines out of Sion the perfection of beauty not out of the Thrones of Princes as such and with his * Psal 43.3 light and his truth scatters the enemies of his truth Christs veine lyes in this in cloathing weak things with incredible strength and acting them on to glorious atchievements * Prov. 8. By me Kings raigne but shall it ever be said By Kings Christ raignes otherwise then as being nursing Fathers to his Church No but he rebukes Kings for his peoples sake and sayes Touch not mine anointed and doe my Prophets no harme He first anoints them and thereby teaches them all things and then sayes Touch not mine anointed Christ doth not use all meanes that he could use to establish his Kingdome and inlarge his Dominion He could have called for more Legions of Angels then he had units of Apostles to have rescued him So Christ could use the Ministery of the Civill Magistrate and make them his friends his champions but he hath not pleased so to doe Not many wise not many mighty are called and those that are he doth not use their might nor authority for any such purpose as to conquer but nurse for him by countenancing providing defending c. As the vine needs the pole to climb up by but yet grows up of it selfe Wee may bring an Argument à Majori If Pastours and Teachers reas 4 nay the Apostles themselves be not Lords of the peoples faith in a way humanely-authoritative to impose doctrine or practise upon them then much lesse Magistrates But the Apostle himselfe dares not assume that greatnesse Not that wee are Lords of your faith but helpers of your joy Ministers may be too magisteriall in their teaching and people may be too implicit in their faith and in their obedience to their doctrine as on the contrary the one may be too low the other too censorious It will be granted on all hands that if Religion be the Magistrates charge yet as it is not his onely so neither his first charge reas 5 for though it be the highest charge it follows not that it must be the proper charge of Magistracy But Magistracy immediately and directly respects the good of men their persons and outward being and Religion onely obliquely and Collaterally for such an end must be assign'd to Magistracy as doth competere omni hold among all and to levell Magistracy at an higher and further end then God hath or its own principle will carry is vaine Now this will presse after the other to be admitted likewise that the first charge must be first lookt
practises retracted your opinions destroyed what you built condemned your selves in the things you allowed Well then have you taken your selves once in an errour learne this wisdome by it to suspect your selves and be not too violent against others Why may you not in a while see cause to exchange your present judgement for a better Why may there not be more truth yet behind Is that which is perfect come or are we come yet to the measure of the stature of the fulnesse of Christ reas 9 And what have you to * Of all things a man may dispute alike Charran say for your judgement that your differing Brethren have not to say for theirs for the controversie betwixt us is not in such things as wherein one part must needs be convicted in his own conscience as sinning against common principles in all men You have grounds so have they you propose Objections they answer them you are perswaded that you are in the right and that this is the meaning and right understanding of the Scriptures they thinke no lesse on their own side Now who shall state the difference and be the dayes-man between you but Christ in his owne time clearing the truth and leaving naked the errours except you can prove that the Word of God came out from * Verity is not a thing of our own inventiō and purchase and when it yeelds it selfe into our hāds wee have nothing in our selves whereby wee may challenge it possesse it or assure our selves of it Charron of Wisdom p. 250. you or came to you onely Againe Is there not a time and a season for every purpose under heaven Hath not God his time of winking and his time of warning And so hath not man his time of ignorance and his time of repentance May not a Truth for a time lie under the suspition of an errour was it not as strange and displeasing to you not many yeares since when some of your Brethren fell off from Common-prayer and the Ceremonies as those wayes of difference wherein they walke at present And had you not exceedingly wronged them sinned against the truth reas 10 and your owne soules if you had for these differences wherein now you are come over to them prosecuted them though I say not some were altogether free from it And may not Errours for a time have the credit of Truthes as many Episcopall Doctrines now rejected might be instanced in hath not every truth its set time the fulnesse of time to be borne into the world as Christ Jesus the personall truth had Would you have thought it faire dealing if your judgements and consciences had been superseded by mans authority and you had been forced to the renouncing of those things which you held in such esteeme while you so held them and to have embraced the contrary mind and practise of constraint which now you doe voluntarily Now walke but by the same Rule to others and that is all that is desired reas 11 And as there are some truthes proper and peculiar to some * Dan. 9.24 12.4 times and not to every time as Peter speaks of the present truths so to some persons and not to all persons Isa 8.16 Seale up the Law among the Disciples There are truthes then proper to the Disciples Truth indeed all truth in the spirituall understanding of it is peculiarly vindicated to such it is the Churches joynter or dowry The truth shall make you free Is every man a free denizon of Heaven I deny not but the common notion of many truthes of any truth may fall beside the Church upon other men though for the Churches sake but what is a prerogative dispensation must not be our ordinary expectation * So some truths are proper to some of the Church as the Spirit shall reveale 1 Cor. 14. and without prejudice to the rest as when Christ tooke the three Disciples into the Mount so the doctrine of justification was specially revealed to Paul the doctrine of evidence of grace to John revelation of future things to John the Divine c. however our expectation or compulsion cannot bring it and then 't is vaine for the winde blowes where he lists as well in common as in speciall graces Further a Reas 12. It will afford no small satisfaction and have no lesse then the force of an Argument with him that considers the rise and root of this compulsive power in the particulars we speak of as too evidently deriving it selfe either from the ignorance of those who think themselves to be in the very right and would have all men think so of them that they had attain'd the resurrection of the dead the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and period of all possible knowledge and understanding at least in the present age or instant either I say it comes from this or els from an arrogating spirit in some that would tie all men to their girdle that cannot endure any should differ from them lest they should be preferr'd before them that abhorre any change of their opinion though it be for the better because that would speake them imperfect that cannot bring downe their stomacks to follow another and receive light from their Brethren affecting themselves to be called Rabbi the leading Men and Oracles of the age whereas God hath said of no man Heare him but of his own Son Or els it comes in others from a covetous spirit that would make a gaine of godlinesse a profit of the Ministry and so would make all men religious and conformable to them that their Tithes and Easter-bookes may rise the higher Or lastly it comes in not a few from a spirit of rule and dominion which how doth it make us a scorne and derision to the enemy while they see even Christians yea the Teachers of Christians to be like the Fishes in the Sea whereof the greater devoure the lesser The Apostle foresaw and supposed there would be diversity of opinions in men untill the terme appointed Eph. 4. reas 13 Till we all come into the unity of the faith Now where Christ upon the place and case applyes no remedy or meanes but spirituall such as is there described without any further provision upon the supposall of their inefficaciousnesse but saw good rather to dispense and tolerate let us take heed of over-witting Christ Nay reas 14 the Holy Ghost not onely foresaw there would but determines there must be Heresies and 't is expedient as well for the exercise of love as gifts and for a foyle to and discovery of the truth the professors thereof What singular thing were it in the sheep of Christ that they know his voice if there were no strange voices or which will come all to one if the Magistrate did brand all others with mulcts and heavy punishments and how shall the Apostles consequence but be prevented That by reason of errours * 2 Pet. 2.2 the truth should be
evill spoken of if every errour be snapt up presently which if it prevent not errours from starting yet will prevent the scandall of the truth by them Are not errours as well as afflictions part of Christs discipline whereby he nurtures his Church then let this discipline have its perfect worke till it may be cured by its proper remedy the sword of the Spirit You may as well say there shall be no sins in the Church as no errours Is not the practise of compulsion in the particular we speake of reas 15 at once to frustrate all those exhortations of the Apostles * Eph. 4.2 Phil. 3.16 To forbear one another in love to walke whereunto wee have attained by the same rule quietly waiting till God reveale what is behind and cleare what is in controversie Is it not to goe contrary ex diamentro to those arbitraments of the Apostle * Rom. 14.13 Not to judge one another then sure much lesse to prosecute one another in meats and drinks or concerning a holy day as considering that * Ibid. ver 6. he that eateth eateth to the Lord and giveth God thanks and he that for beareth goes according to his conscience too and if right in the maine may be acceptable to God also In policy 't is the worst way in the world reas 16 and will prove the least successfull to extirpate errours by force For this multiplies them rather even as the Bishops tyrannies did drive men to extremities and we may thanke their strict urging Conformity and Uniformity as the instrumentall cause and meanes of those extremities of absolute Separation and Anabaptisme which many honest and tender hearts thinking they could never run far enough from the Bishops did run into as the Antinomians likewise have stumbled at our churlish exacting Preachers of the Law Isa 32.6 Who made empty the sonle of the hungry and caused the drinke of the thirsty to faile And who knows but if force were removed and a league made and free trading of truth set on foot and liberty given to try all things straying Brethren on the right hand might be reduced for as much as we know that as sin takes occasion by the Commandement so do errours by proscription and to forbid them is to sowe them and no readier way to make men fond of them then to restraine them by force for Nitimur in vetitum we love to be prying into a closed Arke and the price of any thing is inhaunced when 't is made dainty of and so ex contrariis contraria sequuntur Our first Parents were easily induced by the Devill to beleeve there was more in that forbidden tree then in all the trees of the Garden and men are not so wise as not to deliver themselves of such a sophistry unto this day a Reas 17. The Apostle requires us 1 Thes 5. To prove all things that is as I conceive not to gather all things whatsoever before us as all the creatures were gathered together before Adam to forme and state a judgement of them for this were a worke worthy of Solomon but the Apostle meanes that before we take up any thing in our beliefe or practise we first bring it to the barre and ballance and put it into the scales of an impartiall dijudication and this is the dignity as well as the duty of a spirituall man that he judges all things and is not concluded by the former judgement of any and this liberty is as worthy the vindication as * O homines ad servitutē nati What monster is this for a man to desire to have all things free his body his members his goods and not his spirit which neverthelesse is onely borne unto liberty A man wil willingly make benefit of what soever is in the world that comes from the East or the West for the good and service nonrishment health ornament of his body and accommodate it all unto his use but not for the culture benefit inriching of his spirit giving his body the liberty of the fields holding his spirit in close prisō Charron of Wisdome p. 261. any in these exonerating times this liberty of judging And 't is established upon very good reason for it makes much to the advantage of truth both to the getting and holding of it for What lightly comes lightly goes as we say The Bereans for searching into Pauls doctrine and examining it by the Word are recorded by an Epithet unusuall for the Holy Ghost to give to men They were more noble it s said Now this liberty of trying and judging is in vaine if there be not a liberty of profession and to hinder this were a most tyrannicall usurpation over that connection which God hath made between the act of the understanding and the will whereby Voluntas sequitur dictamen intellectus and to put asunder what God hath joyned together and indeed to violate the Law of God and Nature A man cannot will contrary to the precedent act of judgement he wills weakly without an act of judgement preceding To force a man to a profession or practise which he wills not nay which he nills is to offer unto God a sacrifice of violence on the part of the compulsor and an unreasonable service on the part of the compelled and therefore necessarily unacceptable God would have every man fully perswaded in his owne minde reas 18 Rom. 14.15 even about dayes and meates and nothing imposed upon a doubting conscience because it is great nor nothing received with a sleight credulity because it is small but would have us * Rom. 14.18 serve him in every thing we take up to beleeve or practise and not to be the servants of men in any thing that hath relation to Religion And this brings in another Argument reas 19 * Rom. 14.4 Who art thou says the Apostle that judgest another mans servant Man in a naturall or politick consideration is the servant of men of his Prince and the Republique But man in a religious consideration is onely the servant of God and he stands or falls to his owne Master He is the servant of men to their edification by holding forth his light and conscience before them but he receives neither his law nor his judgement from man God accepts perhaps whom man rejects The day shall declare it because it shall be revealed by fire 1 Cor. 3.13 A place worthy most serious consideration in relation to the present Question for there the Apostle speaks in a case very fit parallell to what may be existent among us There may be among us building hay and stubble upon the true and precious foundation Christ Jesus Well what must man pull it downe by force No that were to take it out of Gods hand who will do it better then we can Who hath appointed a day to make manifest every mans worke Consider likewise reas 20 what a misrepresenting of Christ the King of the Church
It is fit that weake men that have not strength to keep themselves upright upon their feet be kept up with props they cannot live but in bonds nor maintaine themselves free a people borne to servitude they feare Bug-beares or that the wolfe will eat them if they be alone But in wise modest and stayed men it is quite contrary hoc liberiores sulutiores sumus quiâ— integra nobis judicandi potestas manet It is a very sweet peaceable and pleasant sojourne or delay where a man feareth not to faile or miscount himselfe where a man is in the calme under covert and out of danger of participating so many errours produced by the fantasie of man and whereof the world is full of intangling himselfe in complaints divisions disputes of offending divers parts of belying and gain-saying his own beliefe of changing repenting and readvising himselfe For how often hath time made us see that we have been deceived in our thoughts and hath inforced us to change our opinions To be briefe it is to keepe the mind in peace tranquillity far from agitations and vices which proceed from that opinion of science which we thinke to have in things for from thence do spring pride ambition immoderate desires obstinacy in opinion presumption love of novelties c. There is an universality of spirit in a wise man whereby he takes a view and enters into the consideration of the whole universe like Socrates who contained in his affection all humane kinde he walketh through all as if they were neare unto him he seeth like the Sun with an equall and setled regard as from an high watch-tower all the changes and interchangeable courses of things Which is a livery of the Divinity and a high priviledge of a wise man who is the image of God upon earth Magna generosa res animus humanus nullos sibi poni nisi communes cum Deo terminos patitur The most beautifull and greatest spirits are the more universall as the more base and blunt are the more particular Every man calleth that barbarous that agreeth not with his palate and custome and it seemeth that we have no other touch of truth and reason then the example and the Idea of the opinions and customes of that place or Countrey where we live These kind of people judge of nothing neither can they they are slaves to that they hold a strong prevention and anticipation of opinions doth wholly possesse them c. Thus Charron of Wisdome 2 booke Chap. 2. which he speaks of in generall as a disposition to wisdome but who knows but he might intend it in the nature of the woman of Tekoa's parable as an advantage to divine truth however I bring it not as an authority but as reason Furthermore are there not severall statures in Christ reas 29 and that in knowledge as well as in other graces as there are severall kinds of metalls in the earth some more precious and better concocted then other and doth not one starre differ from another starre in glory Even so doe men and so will they do we what we can in the accuratenesse of their knowledge and in the clearnesse of their apprehensions Some can onely see a rule of Discipline in the Scripture confusedly and indistinctly like the purblind man that saw men like trees walking and in truth 't is most proper for them to cry for a toleration and he had a hard heart that would deny it them Others see more clearly the perfect draught and all the lineaments thereof not through the excelling of their own wit but the teaching of Christs Spirit yet not assuming to themselves a greater measure of it then the other who perhaps in other things may see more then they by the same Spirit 1 Cor. 12.8 c. Lastly I shall conclude the positive part of this Discourse with opening in some measure the designe of Christ in establishing no other more specious better satisfying order and meanes for the propagation of the truth and in excluding force and power and authority humane from ministring in his kingdome in this particular leaving this and all that hath been said to spirituall men to judge who can compare spirituall things with spirituall It is in this matter as 't is in the Government of particular Churches the adversary carries it the same way and turns upon the same common hinge of humane reason and must be answered the same way in both They diffide the sufficiency of a particular Church to manage its own affaires and why because they have so few Officers and in some Churches perhaps but one and he none of the greatest Scholars and the Brethren a company of illiterate men a good messe of government these are like to make This errour proceeds now from not considering where the strength sufficiency of this poore flock doth lie which is not in themselves were they as eloquent as Apollo as logicall as Paul but in Christ their head who is by his speciall promise present with them Mat. 18. Where two or three are gathered together in his Name The Lord is in the midst of her therefore shee cannot be moved Psal 46. And the government is upon his shoulder Now hence I say is the mistake through not considering that the Government of the Church by Officers is but minisieriall and that they are guided and acted by Christ and he puts wisdome into their hearts and right words into their mouthes as once he fitted Bezaleel and Aholiab for the worke of the Tabernacle The same doth Christ now for he is ascended upon high that he might fill all things and he doth fill carefully all his own Institutions with force and efficacy and they doe not wisely that judge of them according to their appearance for so they are the most contemptible unlikely things in the world but could you see the vertue and power that Christ conveyes secretly under them you would fall downe before them So I say now in this matter of suppressing errours as before qualified which we say must be onely by the Ministry of the Spirit by the Word of God which in the hand of the Spirit is quick and powerfull by brotherly admonitions and earnest exhortations and holding forth the contrary light doctrinally and practically c. Now alas say our carnall hearts what are these like to doe 'T is true look upon them in the outward appearance onely and they promise little but men do not consider that these are but the vaile and covering of that arme and power which must doe the deed For God himselfe is Judge Psal 50.6 Christ Jesus is the Prince of light and truth the decider of Controversies Dictator to his Church and in the observation of Gospel Rules he discovers himselfe unto his people and by and through his people to those that erre The Oracle in the Temple spake not 't was but a forme or image but God spake in the Oracle The Scriptures themselves
are but a sealed Booke except Christ by his Spirit speake in them and by them to our understandings and hearts What matter is it what the forme be if God fill it What of strength or force doth the sleeve or covering contribute to the arme There is no means of any efficacy without Christ and the smallest means is of absolute sufficiency through Christ and what means should be blest by him but his own means We forget that Christ will have his Church in all their ordinances affaires and administrations to shew forth his death that all things and persons in the Church must beare a suitablenes and correspondency to Christ crucified the head of the Church It is spoken particularly of that one Ordinance and chiefe one the Lords Supper that 't is to shew forth the Lords death 't is true of all Ordinances Christ will have his people in the carriage and managing of all his and their affaires performe his funerall rites and obsequies and hold forth an Embleme of his death to the world and therefore 't is said The waters of Shiloah that is the Ordinances of the Church run softly Isa 8.6 a pace for a funerall and they are not cloathed in the light and gawdy colours of this worlds excellency and glory but in the most possible simplicity and lowlinesse And I Brethren came not says Paul who could have afforded it as soone as any man with excellency of speech or of wisdome c. For I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2. Marke here the ground and roote of the whole matter I meane of the simplicity of Christs wayes and Ordinances 't is Christ crucified Christs death is thus avenged upon the glory of the world whilest the power and greatnesse of this world is reprobated and rejected from the most noble uses and honourable services namely from ministring in his kingdome Goe says Christ to mans wisdome and humane Eloquence I will have none of thee in preaching my Gospel and returne into the scabbard says he to the Magistrates sword I will have none of thee to cut the way for my truth through woods and rocks and mountaines through stony hearts and implicated reasonings Not by might nor by power but by my Spirit saith the Lord. Thus Christ reprobates parts and learning and the most specious and likely meanes shall he be crucified and shall these be in their flower blossome and he brings down the mighty things of the world by the * Here may be pertinently commodiosly inserted a story out of Ruffinus of a Philosopher that evaded all the learned Arguments of the Divines and was converted by a plain illiterate man which I shall doe in his own words Cum pro studio Religiosi Imperatoris ex omniterra sacer dotes Dei coissent opinione commoti Philosophi quoqâ— Dialectici valde nobiles opinatissimi convenerunt In quibus quidam insignis in arte Dialecticâ per dies singuloe conflâ—ctatus summi certaminis cum Episcopis nostris viris adaeque in Dialectica noÌ„ improbabilitèr eruditis movcbat ficbat ingens specbaculum convenientibus ad audienduÌ„ doctis literatis viris Nectamen ullo genere Philosophus concludi à quoquam poterat aut conftring Tanta etenim dicendiarte objectis quaestionibus occurrebat ut ubi maximè putaretur astrictus velut anguis lubricus labcretur Sed ut oftenderet Deus quod non in sermone regnum Dei sed in virtute consistit quidam ex confessoribus simplicissimae naturae vir nihil aliud sciens nisi Jesum Christum hunc crucifixum inter caeteros auditores Episcopos adorat quiciam vidisset Philosophum insultantem nostris callidâ se disputationis arte jactantem poscit ab omnibus locum velle se paucis cum Philosopho ser mocmari Tum verò nostri qui simplicitatem viri imperitiam de sermone duntax at nossent pavere velut pudorem quendam pati ne fortè apud callidos homines risuâ— officeretur sancti simplicitas Perstitit tamen senior hinc movet sermonis exordium In nomine inquit Jesu Christi Philosophe audâ—quae vera sunt Deus unus est qui ficit Coelum terram quique homini quem de terrae lime formaverat spir it um dedit universa quae videntur quae non videntur virtute verbi sui creavit spiritus sui sanctificatione firmavit Hoc Verbum ae Sapientia quem nos Filium dicimus humanos miscratus errores ex virgâ—â—e nascicur per possionem mortis à perpetua nos morte liberavit ac resurrectione sua aeternam nobis contulâ—â— vâ—â—am quem expectamus Jud cem omnium quae gerimus esse venturum Credis hoc na esse Philosophe At ille velut si nunquam ullum sermonem contradicends didecisset itaobstuposactus vtrtute dictorum mutus adomnâ—a hoc solum potuâ—t respondere it a sibi videri nec aliud verum esse quam quod dixerat Tumsenior si haec inquit ita essecredâ—s surge sequere me ad Deminicum hujus fide signaculum suscipe Et Philosophus cenversus ad discrpulos suos vel ad eos qui audiendi gratâ—â— convenerâ—nâ— Andite inquit ô Eruditi viri Donec verbis mecum gest a res est verba verbis opposui quae dicebantur dicendiarte subverti ubi vero pro verbis virtus processit ex are diâ—entes non potuerunt resistere verbavirtuti nec komo adver sari potuit Deo Et ideo si quis vestrum potuit in his quae dicta sunt sentire quae sensi credat Christo sequatur hunc senem in qyo locutus est Deus It a Philosophus Christianus effectus tandem se gratulatus est victum Kuffi l. 3. c. 3. And there is this good note adjected in the Margent Ubi sunt nunc qui sophisticis argutus opus esse putant ad convincendos Philosophos weake and things that are by things that are not that no flesh may glory in his presence but he that glorieth let him glory in the Lord that neither our faith nor the Ordinances successe should stand in the wisdome of men nor in the likelinesse of the meanes approving themselves so to mans understanding but in the power of God These and such like are the Reasons rendred in the first and second Chapters of the first Epistle to the Corinths and these are enough I conceive to satisfie a moderate understanding For my owne part I must professe it is the Clue of threed that carries me through this Labyrinth 't is the Pole starre by which I steere my judgement and by which my doubts are resolved satisfactorily I see reason enough for that slender and abject provision which Christ hath made in the worlds account for the propulsing of errours and for that meane forme and guise wherein all Christs Ordinances appeare unto us when I look upon the death
convincing and where he meets with contentious spirits what says he We have no such custome nor any of the Churches of God Others were differences that diffused themselves further then in one particular Church taking unstable minds up and downe perhaps every where as the opposition of the Law to the Gospel and Circumcision c. Now how did the Apostles behave themselves here who were armed and instructed with a greater power and authority for the vindicating of the truth then ever any since either Civill or Ecclesiasticall persons and when occasion was shewed it striking Ananias and Saphira dead in the place for lying in the face of the Holy Ghost and their own consciences I say Paul in sundry cases how did these men behave themselves Why Paul is very hot as one could wish in his Epistle to the Galatians he workes his head and writes and chides and insinuates and exhorts and denounces If an Angel from Heaven c. He was as warme as the Apostles were when they called for fire from Heaven as warme as any are now in the case of Church-government but his zeale expresses it selfe the right way Indeed he hath one smart passage I would they were even cut off that trouble you but he cals not upon man to cut them off Again Paul knew in what cause he said it not in a doubtfull cause wherein he might have been wrong and they right but he speakes this in a full assurance and demonstration of the truth by the Spirit and 't is but a committing the judgement to God In other Epistles we finde errours and heresies lay in Pauls way and in the way of the truth and thereupon he cals upon the Ministers to quit themselves and shews how they had need to be furnished and accomplisht that they may exhort and convince gain-sayers and they must doe it with patience and meeknesse 2 Tim. 2.25 Some indeed must be rebuked sharply that they may be sound in the faith But here 's no calling to nor authorizing any to exercise any forcible coaction And yet not to have done with Paul who had spirit enough for the truth yet where he might how did he become all things to all men to the Jewes he was as a Jew c. Not by an unworthy dissimulation putting on any forme to the humours of the present company but by a friendly accord and walking with them notwithstanding those differences that his presence was no more dreadfull nor his company any more unpleasant to them then if he were one of their own a Jew or of the Circumcision And herein the Apostle held forth an eminent practise of his owne Rule 1 Cor. 13. who after he had arbitrated in many Controversies in the foregoing part of the Epistle and laboured to compound their differences and to bring them to an uniformity in the right order which if it may be had I grant is not indifferently desireable yet says he shew I unto you a more excellent way and that is the way of charity and love as it follows which is better then to have a mans mind polished with the purest notions and liveliest apprehensions It s better for Christians to be able to exercise abundance of love in differences then to jump all just in a judgement For Musick is not made with one string nor with many strings set to the same note but of various notes and strings rightly set and subdued to a harmony is the sweetest musick and of differing Instruments Indeed if they be not so set and subdued the variety makes but a most unpleasant crashing confusion so it is in this case of different judgements with or without love As order is said to be the forme of the universe so love may be said to be the forme of the Church which makes us all one and usefull to one another in what we have pitying and pardoning one another in what we have not Lastly Paul foresaw that as there were great so there would be greater errors Acts 20.29 For I know this says he that after my departure shall grievous wolves enter in c. Also of your owne selves shall men arise speaking perverse things drawing Disciples after them But what course doth Paul advise them to but bids them therefore watch and remember how by the space of three yeares he had warned everyone of them night and day with teares ver 31. Yet are wee to have after Pauls example a serious zeale against pernicious doctrines and the obstinate disseminators of them CHAP. IX Of Examples and Testimonies recorded and commended to us by humane Writings SHall we fall downe from these times the sacred Stories going no further to the succeeding times continued by other Histories Eusebius Theodoret and others out of whom and especially out of an unparalleld golden Manuscript I have seene which I wholly leave to tell his owne Tale many Instances very pregnant and commendable might be produced principally in the times of Constantine and his sonnes and both the Theodosiusâ—es and some other Emperours who tolerated divers wayes and preserved the peace between the severall professors of them but that it would increase the bulke of this Argument far beyond what was intended therefore I shall content my selfe with one onely that indeed an eminent one And before I bring forth that I must vindicate the truth from needing that one or any humane testimonies and though it be lawfull to bring them yet I would not be brought under the power of such an obligation But they may stand us in good stead thus far to induce an eare that is inclined to Antiquity and Authority And what wee see of this kinde in darke times in men voyd of Religion and sufficiently zealous of their own superstition is like to be consonant to reason and the principles of naturall light and so this Instance or Instances will have much authority with them and a vertue not onely illustrative but argumentative The Instance is this Many complaints were brought by them of Asia Marcus Aurelius Antonius Euseb Eccl. Hist the Elders and Judges thereof to the Emperour Marcus Aurelius Antonius as to his Father before him upon occasion of an Earth-quake which did them great damage against the Christians who by reason of their different Religion were their envy a great eye-sore to them charging these Christians to be the cause of that Earth-quake as was their manner upon every mis-fortune that befell them and to cry out against them Ad Leones even as now all the faction and tumult is laid upon tender Consciences to whom the Emperour answers thus De motibus autem terrae c. Comperi quod in hujuscemodi rebus ad illorum invidiam communes casus transfertis c. Super quibus plurimis ex Provinciis Judices etiam venerabili Patri nostro scripserunt Quibus rescriptum est ab eo ut nihil omnino molestiae hujuscemodi hominibus generarent nisi fortè arguerentur aliquid adversum Romani
Courts We know how apt men are to receive the truth in respect of persons Ministers had not need then to incurre needlesse prejudice We know how Ministers personall faults make their doctrine to be loathed sleighted and dis-esteemed I le never heare him says one he is an usurer and of another he is very worldly and covetous There is indeed an uncomelinesse more then ordinary in the match of such vices with such a calling High talke becomes not a foole says Solomon and is not this as deepe and effectuall an exception against a Minister Oh he is a cruell man he made such a poore man fined and he caused such a one to be cast in prison for a little difference in opinion when they agreed in the maine and his wife and children were ready to starve the while Will not this bring the curse of the poore suffering Families upon them And he is a proud man he will breake the backe of any that will not be of his mind Oh how doth this prejudice the wholesome truths that such men may deliver And how farre are those Ministers that give such occasion and with whom such considerations prevaile nothing from Pauls spirit and temper who that he might create the greater opportunity to himselfe among the Corinthians would not use that power that he had of living upon them and being burdensome to them and content himselfe with a fallacy * 2 Cor. 12.14 That the Fathers must lay up for their children so carefull was he even to over-doe in removing prejudices that might be though not justly in carnall minds against his doctrine Secondly We have a Sed nemo ad RegnuÌ„ Christi aruditoruÌ„ ignorat Dominum non advenisse in hunc mundum ut esset Legis gladii sed gratiae tantum Evangelii Minister praedicaretque onmibus peccatorum poenitentiam remissionem non afficeret suppliciit flagitiosos Martin Bucer de Regno Christi l. 2. c. 33. upon the place Christs example that would not have forborne his duty nor could no more when he was made under the law dispense with it then we can with ours for he came to fulfill all righteousnesse When they brought to him the Woman taken in the act of adultery they that apprehended her were there to witnesse it Christ doth not now accuse her to the Magistrate nor doth he bid them to doe it but he doth what was fit for a Minister a bringer of good things to doe He exhorts her to repent Goe and sinne no more And did he omit the proceeding against her out of incogitance or forgetfulnesse No for he says Hath no man accused thee Shee answered no Neither doe I says Christ onely goe and sinne no more I know Christ got an ill name by this The friend of Publicans and sinners but he cared not for that he went as far as his office led him and he advanced his Fathers busines by that carriage To conclude it is a Rule which I have observed in prudent Parents not to encourage their children to informe of one anothers faults but let the servants doe it because it doth not nourish love but dis-affects them towards one another and it is a good Rule which we ought to observe in this higher relation between Pastors and people which should be carried with all the freenesse that may be NOw if there be light in the things that have been brought and that they conclude for a greater liberty then * Viz. The Congregationall judgement some Brethren want I hope you will save them the labour of asking their liberty at your hands Not that we shall thinke them hard termes to aske and have or that we would not be beholden to you If you will have it of grace as well as debt or not of debt wee are content so to receive it We acknowledge it is of the Lords free grace and mercy that wee enjoy that liberty that wee doe that wee have enjoyed it thus long as it were a breathing space and that our Parliament are not as * 1 Sam. 25.17 sons of Belial that a man cannot speak unto Nay far enough from that great is our boldnesse towards you and our hearts are inlarged both to you and for you Wee never goe before the throne of grace but we carry you in our hearts and prayers along with us and present you together with our selves in these works and labours of yours and are full of hope that God who hath concurr'd with you thus far and acted you to so many worthy and memorable degrees of service to him and his Son Jesus Christ hath not conceived that displeasure against both you and us as to reserve your fâ—â—ther Counsels to shut that doore of Christian liberty that was first opened to us by your meanes And let it not be imputed to us as arrogance if in the day wherein our selves are but Probationers our Principles speake for others as well as our selves Common humanity requires if there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redundancy of any thing whereby we may profit others also that we should extend the overplus unto them and that it should not run out to losse But the Royall Law of love commands us not to seeke our own things but every one his Brothers weale and to serve them before our selves accounting it a morblessed thing to be instruments of their rest and peace then to injoy our owne We shall blesse God if he shall so far clear us and our way in your thoughts but our peace and liberty will not fall with that rich and full contentment into our bosomes except all that walke conscientiously and inoffensively may injoy the same with us Now he who is the Father of lights from whom comes downe every good and perfect gift fill you with wisdome and ability to discerne between the interests of man and mans greatnesse and the interests of God and his glory that you may administer rightly in this matter as in all things that we may have more and more cause to blesse God for those quiet and peaceable lives we lead under you in all godlinesse and bonesty and that the Lord when be comes may find you * Luk. 12.43 so doing FINIS
the verge of the Magistrate And so 1 Pet. 2.14 Submit your selves unto every Ordinance of man Whether to the King or unto Governours as sent by him for the punishment of evill doers and for the praise of them that doe well His determination therefore is about these This practise of Magistracy to be the Dictator of truth reas 6 and to moderate with the sword lays an unhappy caution too effectuall an obstruction in the way of truth which comes not in alwayes at the same end of the Towne not alwayes by the learned and eminent in parts or power * Joh. 7.48 Have any of the Rulers or Pharisees beleeved on him but even by the a Quid unius laici sententia quae cum Scripturis consentit praeponenda est sentētiae totius Concilii Gerson people oftentimes Who imbraced Christ but the poore but the people that knew not the Law in the estimation of the Pharisees Ought not this to be considered that truth be not prevented by shutting the doore shee often chooses to come in at and opening a stately doore which shee delights not alwayes in The just care that Christ shewed to maintaine the due distinction between Magistracy and Ministry the Office Politique and Ecclesiastick doth likewise impeach this Cognizance of the Magistrate reas 7 When the two Brethren came to him to divide the Inheritance judicially Christ refuses saying Who made me a Judge Luk. 12.13 If Christ would not judge in Civill things Magistrates as such ought not to judge in the things of Christ Hence then we may argue thus If the highest Cognizance of differences in Religion be subjected in the Church and so be onely Ministeriall and a publique determining binding Cognizance be not entrusted with the Magistrate then there can be no Magisteriall Coercive act lawfully put forth in such differences for * That the Magistrate should decree punishment Magisterially yet decerne the cause but after a private manner will exercise the finest wit to find a pretext for such as the Cognizance is such of necessitie must the Coercive power be and not exceed it therefore as there is onely a Ministeriall judgement in the Church so there is onely a Ministeriall Coercive power to be exercised in the Church also for the subject of the one is the subject of the other also CHAP. IV. Containing Arguments directly concluding against the Magistrates Coercive act in Cases of difference THe Order in which I draw forth my Reasons is under these foure Heads or Titles in distinct Chapters 1. Against the Magistrates Cognizance 2. Against his Compulsion 3. Against the whole Complexum Cognizance and Compulsion together 4. Against all externall compulsion in Religion The first I have passed already The second followes The immunity and impunity of differing opinions in Religion reas 1 as in relation to the Civill Magistrate may seem to be a Principle in Nature founded upon the light of reason seeing many of the ingenuous Heathen practised it as in that instance of Pauls case who was impeached by the Jewes of greater Heresie then any differing Brethren in these dayes can charge one another withall for he puld downe the old Religion established by God himselfe and preacht a new doctrine Yet see what Pleads for Paul in the Consciences of his Judges who had nothing in them but what they suckt in with their Mothers milke You have the story Acts 23. where I shall not comment upon the deeds of Lysias a stranger to Religion who yet delivered Paul both from the fury and the fraud severally of those that pretended much to Religion and would for Religion sake have destroyed him in the former part of the Story but onely give you the words of his Letter to Felix in behalfe of Paul ver 26. Claudius Lysias unto the most excellent Governour Felix c. This man was taken of the Jewes c. Whom I perceived to be accused of Questions of their Law but to have nothing layd to his charge worthy of death or of Bonds c. Yet these were strange Questions at that time And of the same minde in the same case is Festus Chap. 25.18 where declaring Pauls cause to King Agrippa he uses these words Against whom when the accusers stood up they brought none accusation of such things as I supposed but had certain Questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive And because I doubted of such manner of Questions c. observe here the ingenuity of an Heathen that will not by a secular sword cut in sunder those knots in Religion which he cannot unty by a Theologicall resolution Further on the morrow when Paul was brought forth Festus uses these words ver 24. King Agrippa and all men which are here present with us yee see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here Crying that he ought not to live any longer But when I found he had committed nothing worthy of death c. See the moderation of a Heathen and the stability of his resolution against the importunity of multitudes He is not so zealous of his Gods but he will let a Christian live nay he will save him from any that would hurt him justice so constraines him that he disdaines the sollicitations of the multitude O what a check was this to the Jewes from the mouth of an Heathen And when Paul had declared his own cause before King Agrippa Festus and Bernice and the whole Councell they saw no reason to be of any other mind Chap. 26.31 For 't is there said That when they were gone aside they talked between themselves saying This man doth nothing worthy of death or of bonds An instance which Christians in these dayes may look upon and blush who think an inconvenient expression deserves a prison Paul had made a free confession of his conversation and of his faith yet say they This man doth nothing worthy of death or of bonds They look for deeds evill deeds and thought it unreasonable to punish him for his different opinions Now to enervate the force of this Instance and Argument some man perhaps will represent my inference thus These Heathens did de facto permit differences of opinion remit those that were accused of them Ergo Christian Magistrates must be as careless de jure But I urge it not as a fact onely but as flowing from a principle of reason and justice that did glow in the hearts of these Heathen and so argues strongly from them to Christians and let any prove it was from a principle of Heathenisme To imploy the Magistrate in this kinde of compulsion reas 2 is a prejudice to the Lord Jesus and the provision he hath made for the propagation of the Church and truth Christ hath a sword for the vindicating of Truth for the propulsing of Errours for the conquering of