Answer to Stillingfleets Charge of Separation, Letter 3
A Reply to Dr. Stillingfleet's Letter; being the ſum of our Controverſie.
§. 1. I Confeſs I was ſo well aſſured of the Divine obligations which lay on me, to do theſe things which you judg my ſin, that my expectations from your return were very low: But yet I thought it my duty to try whether you had more than I knew of to ſay for my Conviction, before I ventured on a Defence: But your refuſal to convince and ſatisfie me, increaſeth my confidence. that it is my great duty which you account my ſin.
§. 2. Did you not write to be underſtood? Or muſt I only not underſtand you; muſt I trouble the Reader by gathering all the paſſages, where you expreſly ſpeak to me, viz. As One of them; and as going beyond the Independants, and preaching unlawfully to them that unlawfully hear. and as deeling more diſingeniouſly and leſs fairly than the old Separatiſts, and ſo almoſt from end to end.
§. 3. Seeing you ſhould have been very glad to have found an anſwer to your Sermon, an Anſwer you ſhall have.
§. 4. Seeing you will no further explain your great word [ſeparation] I will anſwer it where I find it in your Sermon: And if the Caſe muſt be no more intelligibly ſtated, I muſt take it as you will do it.
§. 5. To ſum up all, as far as I am able to underſtand you, your Sermon containeth, 1. The grounds ſuppoſed on which you build. 2. Your Accuſation of us on thoſe grounds: 3. The penalties which you juſtifie, 4. And the cure which you deſire.
I. As far as you are intelligible to me, your ſuppoſed grounds are, that [God hath authorized the Magiſtrate, 1. To chooſe what perſons every man in his dominions ſhall entruſt his ſoul to, as the Paſtor, whoſe Conduct he is bound in Conſcience to obey: 2. And alſo to chooſe and command, in what words only every Paſtor ſhall publickly pray to God; and what Books and words of men he ſhall profeſs aſſent and conſent to; and what dedicating ſymbols of Chriſtianity he ſhall uſe as engaging in the Chriſtian Covenant, and to command Ceremonies and Modes, for diſſent wherein he ſhall deny Baptiſm, and Church-Communion to all diſſenters, though the things be taken to be indifferent by the Magiſtrate, and great ſins by the diſſenters. 3. And that all that obey not in all theſe, but preach when forbidden, or uſe other accidents or modes, and chooſe other Paſtors to …e their Guides, are Separatiſts and ſin againg God.
II. On theſe grounds you judg me and ſuch others ſinful Separatiſts
III. You juſtifie the executing of the Laws upon us, and would have us ſilenced, and ſuch diſſenters not endured
It is our (Conformity, or our) ceaſing to preach which you plead for as the Cure.
§. 6. I. As to your ſuppoſed ground, 1. You know, it's like that in my firſt plea for peace, I largely confuted it: And could you think that without any reply your bare ſaying over the thing confuted, could be any ſatisfaction, to one of any ſenſe or conſcience.
2. You cannot but know that the judgment and practice of the Uniyerſal Church in Eaſt and Weſt hath been againſt you, not only for the firſt 300 years, but for many hundred after. Father Paul Sarpi after cited, in his Hiſtory of Church Revenues truly teſtifieth it: I have proved it by many Canons and Hiſtories in my Church Hiſtory; that he was to be taken as no Biſhop that was choſen by Magiſtrates, Prelates or any, without the Clergies election, and the Peoples election or conſent: Chriſtians then took not this to be any part of the Princes truſt: but only to countenance the things that furthered Learning and Godlineſs, and encourage the Clergy and People to chooſe the beſt, and to protect and encourage and govern them by the ſword when they were choſen. This being paſt doubt, were the Univerſal Church Separatiſts? Is our Concent with the Univerſal Church, or your ſingularity from it, liker to Schiſm or Separation?
3. I know that there are inconveniences in the Peoples conſenting power, and ſo there are in all humane affairs; but not to be cured by pernicious miſchiefs. You will not tell me, becauſe you cannot tell me, how we ſhall know what Magiſtrates they be that have this truſt? Whether Heathens, Infidels, Mahometans, Socinians, Arians, Macedonians, Eutkchians, Monothelites, Image-worſhipers, Papiſts, Anabaptiſts, or who? and who muſt judge of their qualifications? Yea, were we ſure that the Prince were Orthodox, If he were but wicked, debauched, an enemy to ſerious practical piety, as all wicked men naturally are inclined to be, will not all ſuch chooſe Biſhops and Paſtors like themſelves? what more natural than to propagate our like? And will not wicked Biſhops make wicked Prieſts; And you know the Patron hath the choice with us and it's a ſlender qualification which the Biſhop hath power to require, without a quare impedit: An Atheiſt, a Fornicator, a drunkard, a hater of holineſs, hath nevertheleſs the choice of a Prieſt for the Pariſh, to whom all the People muſt entruſt their Souls. What a ſad Caſe were the Chriſtian World in, if we may lawfully have no other Paſtors than Gentlemen and Princes chooſe for us? When Chriſt tells us how hard it is for the Rich to enter into the Kingdom of Heaven? and how few of the Noble are called, and [in uno annulo, &c.] is become a Proverb. What a Caſe were Hungary, Poland, France, Germany, and the Greek Churches in, if this were true?
4. Perſonal power in man is the firſt: Family power is the next: City and Kingdom power ſuppoſeth theſe and cannot deſtroy them: Hence ſubjects that are not meer ſlaves, ſtand up to plead for their Perſonal and Domeſtick property, liberty and power. If my Money, and Limbs and Life be not at the Patrons or the Princes will, much leſs my Soul. He is truſted with my Eſtate and Life; but I am firſt and more truſted with them. He may keep out ill Phyſitians from the Land, and encourage the good; but he hath no power to tie me to an ill Phyſitian, nor to an ill Diet, nor to ill Servants, &c. The choice of theſe belongeth to my ſelf. Much leſs can he on pretence of Pariſh-order tie me to an ignorant, drunken, Malignant, or an unexperienced ſapleſs Teacher, that is to my Soul as a ſilly Emperick to my health. Scripture and the Worlds experience tell how much God m…rrally giveth his light and grace, according to the aptitude of means: Habitus infuſi ſe habent ad modum acquiſitorum, is common in the Schools. Twenty ſinners are uſually ſooner brought to repentance under skilful fit Teachers, than under one unskilful or ungodly men. And no man hath power from God, to damn my Soul; or forbid me the needful means of my ſalvation. No man is ſo much concerned as my ſelf what becometh of me for ever: and I will not believe that the Patron loveth me and all the Pariſh better than we love our ſelves.
England hath been bleſt with better Rulers than other Lands: But one Rule muſt in this be held to by all the Churches. And if you would even here appeal to experience, I will not here ſtay to tell you the names of 8 or 9 or 10 ignorant Readers, moſt Drunkards, ſome rarely, half never preaching, that I was bred under, nor what a ſtock of ſuch our Country had, and how very thin pious tolerable preachers were: nor what worthy men Aldermanbury, Black-fryers, the Inns-of-Courts, and moſt places have had where the people choſe.
But reaſon ſignifieth little with moſt, who are on his ſide that talketh to them with the beſt advantage: I inſiſt on this, You go againſt all the ancient Farthers and Churches for many hundred Years, and are ſo far a Separatiſt from more than one Pariſh-Prieſt.
II. And therefore your Accuſation of us thus grounded is Shiſmatical and unjuſt, and recoileth on your ſelf, who inſtead of Gods Rule that all ſhould walk by, accuſe them that walk not by your novel crooked Rules, which may make as many Modiſh Religions as there are Princes.
III. And your deſire of our ſilencing and not being tolerated, I will only here lament, and after ſpeak to.
IV. And as your Cure by our Conformity is impoſſible; ſo that by ſilencing will be none, but increaſe the diſeaſe.
§. 7. Is it not a very uncharitable thing of you, that when it's I whom you have called to account, you flatly deny or ſhun to give me an Anſwer to my Caſe, and to the Caſe of all others that preach only in Pariſhes, where few of the People can hear in the Church. Why ask you [To what purpoſe ſhould you reſolve thoſe Queries?] I Anſwer, to ſhew me whether my preaching be my Sin, or Duty: And whether you juſtly or unjuſtly accuſed me, and all ſuch others; was it not to this purpoſe that I craved your Anſwer?
2. And do you not know, that in the Bills of Mortality it appeareth that the Pariſhes within the Walls are but about the ſeventh part of the whole; and the outer Pariſhes, which are thus great, are about ſix parts: And in theſe Pariſhes it is not the tenth part in ſome and the ſixth in moſt that can come within the Church to hear. And it is pity that one half, or two or three parts of ſuch a City as London ſhould be left like the Indians without any publick Teaching and Worſhip, and ſuch as you ſay ſo much for it.
§. 8. You ſay, The Separate Meetings are kept in the City, Hackney, Newington, &c.
Anſ. 1. What's that to me, and all ſuch other? 2. I can tell that ſome City Churches are yet unbuilt, and the Tabernacles will not hold the People (as Chriſt-Church, and others.) 3. And divers keep Meetings within the Walls, where they found moſt peace, for the reception of thoſe without the Walls, that cannot come into their own Churches. 4. What's done at Newington I know not; But at Hackney I know of two Meetings, where the Miniſters ſo preach out of the time of Publick Worſhip, that none may be hindred from going to it, and deny not Communion with the Pariſh-Churches: And they tell me, that as the Incumbent Officiateth by another, ſo the Pariſh is ſo great, and the Preachers Voice ſo low, that a great part cannot hear him.
5. Why do you ſay they are ſeparate Meetings, when you know that you have caſt them out: The Preachers had rather Preach in your Temples, and they cannot be ſuffered: Preachers and People that are profeſſed Nonconformiſts but in Opinion, are by the Canon ipſo facto Excommunicate.
§. 9. As to what you ſay of the Reaſon of their Meetings; I Anſwer, 1. I think (as far as I can Judge) the moſt of my Hearers, (I think ten or twenty to one) do alſo hear in the Pariſh Churches: So that your Charge of Separation againſt them is but for hearing both: And I believe it is ſo with many others. 2. Every one that preferreth better, doth not ſeparate from all the reſt: Your Church alloweth any free Man to forſake and change his Biſhop and Pariſh Prieſt as oft as he will; ſo he will but page missing
8. I believe, that a Father muſt be honoured, and having care of his Childrens Life and Soul, he muſt command them neceſſary Food and Means for Body and Soul, and they muſt obey him, if the Law forbad it.
9. I believe that murdering Souls privatively or poſitively is a ſin, as well as murdering Bodies, as many undertaking and not performing Paſtors will find.
10. I believe that he that obeyeth not a Law which was made againſt Gods Law, or without Authority given by him, ſinneth not againſt Authority.
11. I think in ſuch caſes, he that ſubmitteth to the Penalty of a Penal Law, doth enough.
12. I conjecture, that the multitude of Caſuiſts, Politick Writers, and Lawyers, who ſay that Becauſe the Common Good is the End of Government, and all Power is for Edification, no Law obligeth which is againſt the Common Good, or at leaſt that is deſtructive of it,] are like to be near as knowing in ſuch matter, as the meaneſt of the Doctors Hearers and Readers.
13. And I am paſt doubt, that he that denieth theſe Principles, will ſhortly have no cauſe to glory of his Wiſdom.
And O what cauſe have we that are Teachers, in ſtead of proving thoſe intollerable that differ from us in ſuch matters as our Conformity, to conſider that an Errour in us, eſpecially ſo Practical and momentous, is far more dangerous than in the People. If all my Neighbours miſtake my Diſeaſe and the Remedy, it may not hurt me; but if my Phyſician miſtake it, it may be my death. Biſhop Vſher and many Proteſtants do except a Learned Papiſt much more than the unlearned from the hopes of Salvation.
§. 12. I will readily Anſwer your Queries, though you refuſe to Anſwer mine.
To your firſt, Thoſe who rightfully give Orders, muſt give ſuch Orders as God hath inſtituted, and may not limit or ſuſpend contrary to his Inſtitution or Laws. As he that marrieth Perſons may not except the Husbands Power of Government, nor may unmarry them againe, ſave for Adultery. None may ſilence Miniſters that forfeit not their Office. On juſt cauſe to pull down Churches, and alienate the Church Goods, (as ſome Biſhops of old did for the Poor) is no Sacriledge: nor to ſilence an intollerable Teacher: But to ſilence Miniſters unjuſtly, is another matter.
If men will cant over ſtill, Who ſhall be Judge? We ſtill repeat, 1. Whoever is Judge, he hath no Power to caſt out faithful Miniſters: and if he miſ-judge them, it juſtifieth not his act. And every man is the diſcerning Judge of his own Duty.
§. 13. To your ſecond Querie, Chriſtian Magiſtrates may juſtly preſerve the publick Peace by all juſt means, and may repreſs all rebellious Practices and Principles: but if they ſhould miſ judge any principles to be ſuch that are not, and for not renouncing thoſe ſhould ſilence Miniſters, if they have fitter means than ſilencing to correct them, ſilencing them, when their Miniſtry is needful, is a ſin.
But ſeeing theſe words are ſignificant of your mind for ſilencing us, and the Reaſons of it, why would you not tell me, what thoſe Principles are which we refuſe to renounce, and ſo deſerve ſilencing. Either you lay the ſtreſs on the guiltineſs of our Principles, or on the Magiſtrates judging them ſo. You cannot think, that if he miſ judge, it will juſtifie his ſilencing men: Elſe Valens, Hunnierichus, that cut out the Preachers Tongues, thoſe that ſilenced the Preachers in Germany, on one ſide for not ſwearing for the Pope, and on the other for not ſwearing for the Emperour, &c. all did well. Seeing then you ſpeak as an Accuſer of us, as guilty of refuſing to renounce ſuch Principles, and ſubſcribe your implied conſent to our ſilencing for it; O that you would be ſo charitable as to help our Converſion, and tell us what thoſe Principles are. I have told the World at large my own and many other Principles of Government and Obedience, in my ſecond Plea for Peace: I crave your diſcovery of my errours therein: Yea, I provoke alſo ſuch as more fiercely accuſe us, as Plotters, or cheriſhing Principles of Rebellion, to name that Principle which I have not there renounced. If all that's there be not enough, I know not what will be enough.
§. 14. To your third, I anſwer, 1. It followeth not, That Authority to ſilence juſtly is to no purpoſe, unleſs all unjuſtly ſilencing muſt be obeyed: The Apoſtles, the old Biſhops, the moſt of the Churches have diſobeyed ſuch; as did the Waldenſes, Bohemians, German Proteſtants, the French, Belgians, Remonſtrants, and Contraremonſtrants, &c. You ſay, Greatneſs of Pariſhes makes no difference: What if the King turned all London into one Pariſh, and ſo fo…bid all Preaching and Publick Worſhip to all ſave a few thouſands? Is Authority vain, unleſs all the reſt turn like to Atheiſts? No good Chriſtian ſhould obey the Popes Interdicts of whole Kingdoms, though he had as much Authority as the King: A power to damn ſouls is a frightful word.
2. Either the ſuppoſition that it is unjuſt, is true or falſe: If falſe, it will not juſtifie their Preaching: If true, either his Preaching is neceſſary or unneceſſary. If it be neceſſary, we muſt obey God, and diſobey man (as Groſthead ſaith) by an obedient diſobedience: If it be unneceſſary, though the Magiſtrate ſin, I muſt forbear there, and go to ſome place where I may preach without doing more hurt than good: So that all our Controverſie …ieth but in this, Whether the Preaching of the 2000 ſilenced Miniſters was unneceſſary, and tended to do more hurt than good? And this is all that Mr. Rathband, or any ſober Nonconformiſt meant: And this is plain truth, though the beſt of your Hearers, and Readers, or your ſelf contradict it.
§. 15. And whereas you ſay, This I am certain is contrary to the Doctrine of all the Nonconformiſts of former times; your Aſſertion is ſo raſh and falſe in matters of notorious Fact, that it weakneth my reverence of your Judgment.
change his dwelling: And in London, Lodgers may change frequently. If I know thoſe called Puritans better than you, I muſt profeſs that I believe of the two it is more the Preacher and his Preaching which maketh the difference with them than the Liturgie. For my part I ſeldom hear any but very good well ſtudied Sermons in the Pariſh Churches in London where I have been: But moſt of them are more ſitted to well bred Schollars, or judicious hearers, than to ſuch as need more Practical Subjects, and a more plain familiar eaſie mode: And it is not your Reaſoning that will bring all Appetites to the ſame Food; nor make the ſame Books ſerve every form. I have always found that ſuch conformable Preachers, as were Mr. Bolton, Mr. Fenner, Mr. Whately, Biſhop Vſher, &c. Were flockt after by thoſe called Puritans, as much as the Non-conformiſts. But when they find all together, 1. That the worſhip and the preaching is more ſuitable to their good, 2. And that their Souls have need of much other Paſtoral help than publick. 3. And doubt of the calling of obtruded men, no wonder if they prefer the other.
§. 10. But you lay the ſtreſs on the Prohibition of the Law, which the greatneſs or ſmallneſs of the Pariſh doth not make more or leſs Lawful.
Anſ. God hath commanded all Chriſtians ordinarily to Learn and Worſhip him under the Conduct of his Inſtitution, all Chriſtians grant this. No man hath Power to forbid this: All Law that forbiddeth it is of no Obligation. In a Pariſh where 10000, 20000, 40000, cannot come within the Church to hear; if they have no other place to go to, they muſt forbear all publick Learning and Worſhip: So that the Engliſh of your Words is, that if the Law forbid the moſt of the People all Publick Learning and worſhip of God, it is there as unlawful for any to Congregate againſt that Law as where there is no ſuch need. But 1. I again tell you, Councils, Doctors and the Univerſal Church thought otherwiſe, and abhor'd this Doctrine. 2. Why will you not give us one word of proof but your naked Authority to prove ſuch Authority in the Magiſtrate, and to ſatifie us what Rulers have it, and how far it reacheth: Hath the King enabled Juſtices to depoſe him, or caſt down his Honour or Prerogative? Hath God given Magiſtrates Authority to damn as many Souls as they will; by keeping them from the means of knowledge, Faith and Holineſs; and to forbid his Subjects to Worſhip God? Did Robert Groſthead of Lincoln take this to be the greateſt Sin ſave Antichriſts, and do you take it for an Act Authoriz'd? Is it unlawful to preach when forbidden, or worſhip God when forbidden, at Japon, Indoſtan, China, Turkie, France, &c. or only in England? and where?
§. 11. Yet do you conclude [I wonder a perſon of your ſagacity ſhould think to ſatisfie your ſelf or others, by ſuch ſlight evaſions as theſe, which ſcarce any of my Auditors, or Readers how mean ſo ever their Capacities were, but could diſcern the weakneſs of them.
Anſw. 1. O pity then the frailty of human underſtanding! I get nothing by it if I err but my great labour and the hazard of my Salvation by Sin! It muſt needs be then againſt my will; and is none of my ſize to be endured? How few Congregations are ſo happy as yours, if all your Auditors are ſo much wiſer? but, 1. Be the thouſands of your Pariſh as wiſe that hear you not? 2. How come ſome that I thought the wiſeſt that I know of your Auditors, to ſay as I ſay, and lament your Caſe?
Reader, you ſee here that it muſt be ſomewhat better than the confidence of Teachers, that muſt guide and ſecure the peoples Faith. This Reverend Man you ſee is moſt confident of the ſtrength of his Reaſons and the ſlightneſs of mine: And I am ſo far paſt doubt on the other ſide, as that I think he overthroweth all Religion, and ſeteth up Man in open Rebellion againſt God: He may as well wonder that I take any thing to be of Divine command: If all Publick Worſhip is ſinful, when forbidden, all Private may be ſo too. Daniel may go to the Lyons: The Martyrs, Fathers, Councils, the Univerſal Church are all fooliſher than the meaneſt of his Auditors. It's ſtrange that he can be ſure Gods Word is true; and yet be ſo ſure that Mens Laws are above it, and may ſuſpend it; when yet Mens Laws have no more ſtrength than Gods Laws give them.
1. I believe that the ſpirit of God hath ſaid, Forſake not the aſſembling of your ſelves together; know them that labour among you, and are over you in the Lord, and admoniſh you, and eſteem them very highly in Love for their work ſake, 1 Theſſ. 5. 12. 13. That have ſpoken to you the word of God, that watch for your Souls, Heb. 13. 17, 24. How ſhall they hear without a Preacher, &c. Rom. 10.
2. I believe that where the Goſpel is hid, it is hid to them that are loſt: And without knowledge the Heart is not good, and without Faith there is no Salvation; and that it is Life Eternal to know God in Chriſt.
3. Therefore they that forbid Men to hear and worſhip God Publickly, forbid what God commandeth; and what is ordinarily needful to Salvation.
4. I believe that God is Almighty, the higheſt Univerſal King, and we are all his Subjects; and the Scripture is his Law.
5. I believe that there is no Power but from him, and that he hath given none againſt him, or his Laws, nor above him; and that Man is not God; and that we muſt obey God rather than Man, when they Contradict.
6. I believe that we muſt Love, Fear, and Serve God above all, and Worſhip him according to his Word, and Honour his Name, and keep holy his day, whoever forbid it: And that we muſt Love our Neighbour as our ſelves, and help to ſave him as we may.
7. I believe that I muſt love my ſelf, and ſeek the ſaving of my Soul, though the Law forbad me. duplicate page duplicate page in matter of right. I have told you what Biſhop Bancroft ſaith of the old Nonconformiſts forming Churches and Diſcipline: The Canon againſt Conventicles, thence occaſioned, confuteth you: I have heard old Nonconformiſts preach conſtantly publickly and privately againſt Law: I was familiar with many of them: I never knew one of the mind you mention. Moſt of them did preach themſelves that ever I heard of. If Mr. Rathband had denied this, it had been no Proof. Mr. Aſh that is one of them there, and Mr. Slator, both Preached at Bremicham long, Mr. Pateman at Moſeley, &c. Multitudes I could name. And yet a man that knew them not [is certain that all the Nonconformiſts of former times had contrary Doctrine]. I was in 1638. and 1639. accounted one of them, though I uſed the Liturgie, which moſt of them did not. I knew them better than you did. I have named many in my firſt Plea, whoſe Practice proveth your great Error in that Hiſtory where you ſay you are certain.
§. 16. To your fourth Queſtion, An Obligation may be called [the ſame], 1. Quoad terminum. 2. Quoad gradum. 3. Quoad modum obligandi. 4. Quoad realitatem.
1. The Apoſtles had an obligation to aſſert Chriſts Reſurrection, as eyewitneſſes, and to record his Doctrine and Laws infallibly in Scripture, and to many things proper to them, which we have not; But we are obliged to the work of our proper Office.
2. The Apoſtles had greater obligations then we, by more immediate Call, and ſpecial gift of the Spirit, and ſpecial Commiſſion and Command; when ours are lower, but firmly binding us.
3. The Apoſtles were obliged by Chriſts immediate miſſion, and Commiſſion, and we but by his ordinary inſtituted means. But we are as truly bound to our Duty, as they to theirs.
2. And our Duty is to preach the Goſpel to thoſe without, and thoſe within, according to our Power and opportunity, and to do the reſt of our Office when we can. And though we are called to this without ſupernatural Inſpiration, Viſion, or Miracle, being called, we are as truly obliged, as Parents, Husbands, Princes are to their Duties. It is not lawful to look back when we have put our hands to Chriſts Plow, nor perfidiouſly to break our Ordination Vow, nor to be negligent or treacherous Non-reſidents, Pluraliſts, or ſlothful, nor to obey men more than God, though we were not called immediately, or by Miracle.
3. If the Magiſtrate appoint 20000 or 1000, or one half a Pariſh to be excluded for want of Room and Teachers, it's ill ſuppoſed that the Goſpel is truly and ſufficiently preached to them, to whom it is not preached at all. And that it is Preached to others, proveth it not unneceſſary to them.
4. He that only readeth the Goſpel truly preacheth it: But Souls have need of more Paſtoral help than bare true preaching.
5 Ignorant wicked men in England can no more be ſaved than Heathens, and have need of convincing, skilful, ſerious Preaching, as well as they.
Your wondring at our allegation of the Apoſtle's words, and great confidence in ſo ſad a Cauſe, ſets me almoſt above wondring at any thing that you ſay. Timothy was not called immediately by Chriſt, who had that dreadful Charge to preach in ſeaſon and out of ſeaſon. The Univerſal Church long judged otherwiſe of this caſe than you do: And not only Biſhop Bilſon, but I think almoſt all Chriſtian Writers, Proteſtants and Papiſts, herein follow the ancient Church againſt you. The Nonconformiſts and others eaſily grant what I ſaid before, That no one Apoſtle might be ſilenced by man; but deſerving Miniſters, that do more hurt than good by their Miniſtry, may be ſilenced by Chriſtian Magiſtrates: But not the Churches Edification oppugned, and 2000 faithful men ſilenced for not ſinning on pretence of a power to judge or execute.
§. 17. My Queſtion implieth, 1. That every man is moſt concerned for his own Soul, and hath a prior obligation to ſecure it, which the King cannot diſpenſe with. 2. And, That every man hath nearer helps to know what is good or hurtful to his Soul in doubtful Caſes, than the King that never ſaw him hath. 3. And every man is like to love himſelf more than the King loveth him. 4. And, That the King can no more bind him to hurt, or famiſh, or endanger his Soul than his Health in Diet.
But the King muſt give men all the helps that he can, and ſet up and maintain ſufficient publick Teachers, and drive the ignorant and profane to hear and learn, and promote Order and Concord, and hinder Unpeaceableneſs and Diſorder by juſt means. But I have ſo fully declared the Magiſtrate's Work in my Book of Concord, that I will not repeat it on this ſlight occaſion. Separations muſt be prevented by right means. I had no Separatiſts in a great Congregation for fourteen years, though many Sects ſtrongly and often tempted them; no not one Separate Meeting all that time, and this without force. What harm will it do me, or them, if my Hearers go from me (as you ſay) to Dr. O? Our whole Country where I lived almoſt kept Concord, and kept out Separation without the Magiſtrates conſtraint: Experience is not eaſily confuted. Why then do you tell me of what I have written againſt Separation? when you may ſee that I contradict none of this; and when that writing, with my other Endeavours, ſerved without the Rulers Sword. I had three Juſtic… always at hand that would have done for me what they could at any time: I never deſired one act of force from them. I allowed Quakers and Anabaptiſts publick Diſputes half a day together: They never won one Man or Woman by it. Mr. Tombes his great Parts, and Intereſt with his Flock and Kindred, could get but about twenty four or leſs than thirty Anabaptiſts at Bewdeley: Almoſt all the reſt of the Country was free, ſave a few inconſiderable Quakers at Worceſter, and a ſmall Village or two. The like was then done without force in many other Counties.
§. 18. I told you how neceſſary the reſolving of the Queſtions which I ſent you was to my Conviction: And I will not provoke you, by giving that Name to your denyal of an Anſwer to them, which I think impartial Readers will give it.
I. Will other men believe that he doth well to deny me the definition of that National Church which he writeth of, or to tell me whether he ſpeak of a Lay or a Clergie Government, who writes his wonder that I ſhould ſay, I know not what they mean by the National Church? How can I know whom to obey, or when I ſeparate from the Form of Government, if I know not what it is? Is this nothing to our Caſe? I take my ſelf to be more bound to obey the King, than ſome Biſhops. You knew that you are here divided as for two Church-Forms among your ſelves.
II. Would any man that ever knew you have believed that ever you, even you, ſhould have ſo preached and written for walking by the ſame Rule, and accuſed the Nonconformiſts as worthy of ſilencing, and as intollerable for ſwarving from that Rule; and when you have done, will by no intreaty be prevailed with ſo much as to tell me what that Rule is, Divine or Humane, the Statutes or the Canons, or what? yea, and think this impertinent to the buſineſs?
III. Was it not almoſt incredible, that when all this was ſaid and written againſt our Separation, that I cannot intreat you to tell me what Separation is, even what is the formal Reaſon from whence you ſo name it, and whether you make it not to be the ſame with [Diſobedience], contrary to the common ſenſe of Church-Writers?
IV. Is it not hard to have been believed, that when I and others are ſo loudly accuſed of preaching (though I never gathered a Church) to ſome of many thouſands that cannot come into the Temples, (many of which never heard a Sermon of many years) that I cannot intreat you to tell me what all thoſe thouſands ſhould do on the Lords day, and how you would have them ſpend the time: And that this ſhould be taken as impertinent? The Canon commandeth the ſpending of the Sunday and Holidays in hearing Gods Word, &c. Doth he keep this better that goeth to no Church, or he that heareth ſuch as I?
Let the Reader alſo peruſe the reſt, and ſee whether they are impertinent.
§. 19. Before you deſired me, I ha…e long weighed with my moſt ſerious and impartial thoughts, the matter of this Controverſie: And I had great Reaſon ſo to do, when for the labour which you account my ſin, I wear my Health and Fleſh, I ſuffer reproach, and many a thouſand Pounds Loſs and Dammage, in theſe nineteen years; and being weary of a burdenſome Body, do bear it and live eſpecially for that work. And if I do and ſuffer all this for ſin, to the wrong of the Church, and the hazard of my Soul, alas, what a caſe am I in! when no Study, no Prayer, no reſolved contempt tempt of all Mens cenſure, and of worldly Intereſts, in twenty years time, yea in forty one, (for ſo long I have been partly a Nonconformiſt) can change my Judgment, or make me doubt? Lord, ſhew me thy Truth, and make me true to it, whatever it coſt me; and teach us all to know what manner of Spirit we are of, and acquaint us with the true way of Chriſtian Piety, Love, and Peace. June 17. 1680.