The Life and Death of Richard Mather, Arguments
Arguments tending to prove the Removing from Old-England to New, or to some such like place, to be not onelyonly lawful, but also necessary for them that are not otherwise tyed, but free.
ARGUMENT I.
Propos. To remove from a corrupt Church to a purer, is necessary for them that are not otherwise tyed, but free: as appears,
1. If a purer Church be a better gift then a corrupter Church, the aforesaid Removing mentioned in the Proposition, is necessary.
The reason of the Consequence is, Because we are commanded to choose the best gifts, 1 Cor. 12. 31.
But a purer Church is a better gift then a Church more corrupt. Ergo.
2. If we should not unnecessarily endanger our selves to be corrupted, then the Removing mentioned in the Proposition, is necessary.
The Reason of the Consequence is, Because by staying voluntarily in places corrupt, we do endanger our selves to be corrupted, 1 Cor. 5. 6. Eccles. 9. 18.
But that is forbidden by the sixth Commandment. Ergo.
3. If we ought not to behold evil voluntarily, then the Removing mentioned in the Proposition, is necessary.
The Reason of the Consequence is, Because by staying voluntarily in corrupt places, when we are free to remove, we do behold evil voluntarily.
But that we ought not, Psal. 119. 37. Ergo.
Assumption. But to remove from England to N. E. or some such like place, is to remove from a corrupter Church to a purer. Ergo.
ARGUMENT II.
Propos. To remove from a place where the Truth and the Professors of it are persecuted, unto a place of more quietness and safety, is necessary for them that are free.
This appears by these Arguments; viz.
1. That which hath a Divine Commandment for it, is necessary.
But so it is here, Matth. 10. 23.
2. That which hath the imitable and commended Example of Christ, and other faithful Servants of God for it, is necessary, Mat. 11. 29. 1 Pet. 2. 21. 1 Joh. 2. 6. Phil. 3. 17.
But to remove from Persecution hath the imitable Example of Christ, Matth. 2. 14. & 12. 15. Luke 4. 10. Joh. 8. 59. & 10. 39. And of other faithful Servants of God, viz. of Elias, 1 Kings 19. 3. Moses, Exod. 2. 15. Paul, Acts 9. 25. Ergo.
3. If not removing from Persecution when a man is not other wise tyed, but free, be a Tempting of God, an exposing of ones self to unnecessary danger, and so against the sixth Commandment; Then the removing mentioned in the Proposition of this second Argument, is necessary.
But the former is true. Ergo.
4. If not removing from Persecution when a man is free, be a wrong to the Church, then the Proposition is true.
The Reason of the Consequence is, Because we ought not to wrong, but to seek the benefit and salvation of the Church and Elect of God, as far as is in us, 1 Cor. 10. 33. 2 Tim. 2. 10.
But not removing as aforesaid is a wrong to the Church, because it depriveth the Church of the benefit of such a mans life and pains, as might if he had peace and liberty, be profitable to the Church; whereas a voluntary staying in places of Persecution, &c. doth hinder profit and benefit which the Church might receive by such a man.
5. Because a mans frailty is oft-times more then he knoweth of, and in a time of triall will utter it self, as appears by the Professors revolted in the Palatinate. This infirmity of mans Nature made Ridley to counsel those that were not taken to avoid the Realm; and Mr. Bradford on the same ground giveth the same counsel to Erkinald Rawlins and his Wife. Acts & Mon. Vol. 3. pag. 518. & pag. 319.
Assumpt. But to remove from Old England to New, is to remove from a place where the Truth and Professors of it are persecuted, to a place of more quietness. Ergo.
ARGUMENT III.
Propos. To remove from a place where we cannot enjoy all the Ordinances of God, needful to the well being of Churches and particular Christians in regard of their Spiritual estate, unto a place where we may, is necessary for them that are free.
1. Because we are commanded to seek all Spiritual blessings, with all the means of the same, Matth. 6. 33. Josh. 6. 27. Col. 3. 1.
2. Because the Spouse of Christ will not rest seeking her Beloved, till she finde him in the fullest means, Cant. 1. 7. & 3. 1, 2, 3.
3. Because there is none of the Ordinances of God, but they are needful and profitable for the preservation and growth of Churches and Christians in grace. To think any of them not needful, or not profitable, were to disparage the Wisdome of him that appointed them.
4. Because if it be necessary to remove for the enjoying of some of Gods Ordinances, it is necessary to remove for the enjoying of all, and in the want of any one.
The Reason of the Consequence is, Because it cannot be shewed from Scripture, at what Ordinance a man is set at liberty from seeking any further by removing. And another Reason is, Because as some are not of necessity to the beeing and estate of a true Church, or a true Christian, no more are any: And as some are necessary to the well-being of a true Church and a true Christian, even so are all.
Assumpt. But that the Removal is necessary for the enjoyment of some of Gods Ordinances, as for Preaching of the Word, will not be denied. Ergo.
ARGUMENT IV.
Propos. To remove from a Church where the Discipline of Christ is wanting, to a Church where it may be enjoyed, is necessary to them that are free.
1. If Discipline be an Ordinance of Christ, then the Removing mentioned in the fourth Argument, is necessary.
The Reason of the Consequence is, Because the voluntary wanting any Ordinance of Christ is sinful.
Besides the third Argument shewed, That Removal for the enjoying of all Gods Ordinances, is necessary to them that are free.
But Discipline is an Ordinance of Christ, Matth. 16. 19. & 18. 17. Ergo.
2. If Discipline be a part of Christs Kingdome, and a necessary and effectual means for preserving the Church, and the other Ordinances from corruption; then the removing mentioned in the Proposition is necessary.
The Reason of the Consequence is, Because the voluntary wanting any part of Christs Kingdome, any necessary and effectual means to preserve the Church from Corruption, is sinful, Luke 19. 14, 27. Psal. 2. 3. Second Petition in the Lords Prayer.
But Discipline is a part of Christs Kingdome, a necessary and effectual means, &c. Isa. 9. 6. 1 Cor. 15. 24. Ergo.
3. If removing from a Family where is no Government or good order for suppressing of sin and wickedness, to another where is, be necessary for one that is free; then the removing mentioned in the Proposition of this fourth Argument is necessary.
The Reason of the Consequence is, Because there is one and the same Reason for both.
But removing from such a Family is necessary for one that is free, Because a voluntary staying in places of danger is a Temp…ing of God. Ergo.
Assumpt. But to remove from Old England to New, is to remove from a Church where the Discipline of Christ is wanting, to a Church where it may be enjoyed. Ergo.
ARGUMNET V.
Propos. To remove from a place where the Ministers of God are unjustly inhibited from the execution of their Functions, to a place where they may more freely execute the same, is necessary to them that are not otherwise tyed, but free.
1. God hath sometimes commanded a removing in such a case as this, Mic. 2. 6, 10. Acts 22. 18.
2. The godly have practised a removal in such a case, 2 Chron. 11. 14, 16. Acts 13. 46.
3. The Ministers gifts and talents should not be idle, but be imployed for the Churches profit, 1 Cor. 12. 7. 1 Pet. 4. 10▪
4. The sin of inhibiting the Lords Ministers, is a forerunner of some sudden and grievous Judgement, Isa. 30. 10, 13. when it is for no cause, or for trifles, Isa. 29. 31.
Assumpt. But to remove from Old England to New, is to remove from a place where the Ministers of God are unjustly inhibited, to a place where they may more freely execute their Functions. Ergo.
ARGUMENT VI.
Propos. To remove from a place where are fearful signs of Desolation, to a place where one may have wellgrounded hope of preservation, and of Gods protection, is necessary to them that are free.
1. Because it is the property of a wise man to foresee the plague, and to hide himself, Prov. 22. 3.
2. Because God hath commanded to remove in such case, Mic. 2. 10. So Lot was commanded to go out of Sodom, before the destruction thereof, Gen. 19.
3. Because there are commended Examples of them that have done this; as of Noah retiring into the Ark, Lot leaving Sodom, The godly leaving Jerusalem, a little before the last destruction thereof by the Romans, and going forth to Pella. See Brinsley in True Watch, Part 3. pag. 76. 118. Cartwright on Prov. 22. 3. and Junius on Revel. 12. 14.
4. Because Nature teacheth to seek ones own preservation.
5. Because the sixth Commandment teacheth the same, and maketh voluntary staying in places of danger to be a degree of Self-murther.
Assumpt. But to remove from Old England to New, is to remove from a place where are signs of fearful Desolation, to a place where one may have well-grounded hope of Gods protection.
This Assumption is made good by the proof of two things: First, That in Old England there are many signs of fearful Desolation. Now signs of Desolation are such as these, and whether they be found in England, let it be considered.
1. Abundance of sin and sinners, Hos. 4. 1, 2. Jer. 5. 9.
2. Impunity of sin and sinners.
3. General Security, 1 Thess. 5. 2, 3. Matth. 24. 38. Luke 17. 28, 29. Zeph. 1. 12.
4. The taking away of Gods dear and faithful Servants, Isa. 57. 1.
5. Not profiting by former Judgements, Amos 4. 6, 7, &c.
6. Warnings by the Lords Ministers, Amos 3. 7. Isai. 44. 26.
7. Examples of Gods wrathful Judgements on others no worser sinners, Jer. 7. 12. Rom. 11. Mr. Brinsley sheweth at large, That the same sins which brought the Captivity of 70 years on Judah, do as much abound in England as ever they did in Judah; and that therefore we may certainly expect desolation for our sins, unless course were taken speedily by general Repentance and Reformation to pacifie the Lords wrath. In 3d Part of True Watch, throughout the whole Book, and more especially in pag. 493. & 503, &c.
The other thing to make good the Assumption, is, That in New-England one may have well-grounded hope of Gods protection, and for that there are these Reasons:
1. The Promise of God to preserve Churches and Christians which purely observe his Word and Ordinances, faithfully execute Justice and Judgement, &c. For which, see these places; Isa. 4. 5, 6. 2 Cor. 15. 2. Revel. 3. 8, 9, 10. Isa. 52. 17. & 54. 17.
2. The Example of Gods protecting and preserving such in former time, as 2 Chron. 17. 3, 4, 9, 10. As long as Israel kept and walked in Gods wayes, no Enemy was able to prevail against them, &c.
3. No instance can be given to the contrary, when God ever suffered any people to perish that did purely observe his Ordinances, and execute Justice and Judgement, untill by their defection and sin they had forfeited their happiness, and made themselves naked, and caused their Shield to depart from them. Ergo, &c.
An Argument concerning Ministers onelyonly.
TO remove from such a place where the Pastors of the Congregation cannot exercise the Lords Discipline by Ruling and Governing their own Flocks by C…nsuring those that ought to be Censured, &c. to a place where they may do it, is necessary for them that are free.
1. Because they are commanded to fulfill their Ministry and to perform all the parts of their Pastoral Office, Coloss▪ 4. 17. 2 Tim. 4. 5. And this of Administring the Keyes of Discipline is one, Matth. 16. 19.
2. Because Christ hath no where dispensed with them in any part thereof.
3. Because God hath reproved them that have failed to do this, Rev. 2. 20.
4. Because Parents and Masters are bound to remove if they were in such Commonwealths, where they might not be suffered to Rule and Govern their own Children and Servants. The Reason whereof is, Because they are bound to preserve their Children and Servants from being overthrown, if it be in their power; but where such restraint is, they are in danger to be overthrown.
Now the Consequence of the Reason is, That then Ministers being free, are bound to remove, if they be in such place where they may not govern their own Flocks.
The Reason of which Consequence is, Because of Parents and Masters over their Children and Servants, and of Pastors over their Congregations, there is par Ratio, That if one be bound in case aforesaid to remove, the other are bound in the like case to remove also.