The Banders Disbanded, Part 3
Thirdly from the many Inconveniences wherwith this Bond is loaded & attended, we may argue against the same as followeth.
THat Bond which hath exceeding great & many Inconveniences attending or following the giving of it, ought not to be given, unless it had also as many & great advantages as might preponderat these Inconveniences or disadvantages (which it ha…h not as may be manifest from what is above said, but shall farther more particularly appear:) But this Bond required of Ministers hath &c. Ergo.
For 1 the giving of this Bond bringeth the Minister into a great strait: 1 Either to conceall some part of the whole Counsell of God, which may readily be interpreted by the Councill, a breach of his peaceable Living, and so by his unfaithfulnesse & sin…ull silence offend both God & the godly; or else by declaring the whole Counsell of God, & boldly preaching his presbyterian principles irrita…e the Anti-presbyterian Rulers, and so indanger both his Liberty to be forfaulted & his person to be punished. 2 Either to present himself when called for by the Councill & Cautioner, or else to hazard the Cautioners paying of the penalty for non-compearance, & so dis-oblige him who hath done him such a kindnes as to procure him the externall liberty to exercise his Ministry, by binding for him under so great a summe, and instigat also the Magistrate against him, and so purchase to himself the name of a perfidious & Contumacious person. 3 If he present himself & compear, then either to decline the Councill as Competent Judges in the matter of his Doctrine (which may cost him no lesse then his Head) or o…herwise silently to suffer them go on in cognoscing, judging or condemning his Doctrine of Scisme &c. (And so yeeld to the Civill Magistrat a power to judge immediatly & authoritatively of Ministers Doctrine) or Censuring by silencing, deposing, or otherwise punishing him, as they shall please to determine his alleadged unpeaceable living doth demerite.
2. It is Inconvenient on this account; That it becometh a great temptation to the Cautioner to persecute the Minister by presenting of him; especially if he apprehend that the Minister hath needlessely done or spoken that thing or word, for which he may be charged by the Councill as ane unpeaceable liver (which may very readily fall out) or if he be unable to pay the summe, or if he be so wickedly sett, that he will rather venture the Ministers neck then to pay such a penalty himself for not presenting of him, or if he be in some hopes & expectation to bring the Minister faire off though he present him &c. I say this is very Inconvenient, and therefore ought to be avoyded.
3. Hereby is occasion given (if not a reall ground laid down) not only for the Cautioner or Councill to persecute the Minister, but also for any malevolous person who carries the Minister or his Cautioner at ill will, to pitch a quarrel with him, by gathering either from his Doctrine, deportement, or ordinary discourse, any thing which may have the least shadow in law That he hath broken the peace whereto he is ingadged, or though they can catch nothing in the Ministers carriage wherat they can carp, yet they may either out of their own malice, or by the bribery perswasion or instigation of others swear to his prejudice, and so by delating him get him delivered up to the lust of these whose tender mercies are cruelty, or else the Cautioner to pay the penalty.
4. The giving of this Bond is a bad preparative & exemple for incouraging all Magistrates both at home & abroad, present & to come, either to require & receive the like Bond from Ministers, when ever they take up the least jealousy or prejudice against them (though probably without any ground) or else to put them from the peaceable exercise of their Ministry, and to debarr others also (not admitted) from accesse to the exercise therof, untill such a Bond of surety be found & given for them.
5. That Bond is very Inconvenient whereby the Binder doth inevitably bring upon himself or others either sin, scandall or suffering: But by this Bond the Binder doth incurre the necessity of bringing some or all of these upon himself or others, as may be particularly evinced from what is above said: Ergo such a Bond is most Inconvenient.
6. This bonding will at least occasion other Ministers, who either cannot find clearnes in their Conscience to give, allow, or suffer any such Bond to be given for them, or who possibly cannot get any who will venture to bind for them (fearing perhaps they may be too rackless (aliàs too faithfull) in their preaching) or these who are particularly exempted in the proclamation from this Liberty; It occasions, I say, all such Ministers to be exposed as the only butt of the malice & persecution of the Rulers, if they shall presume to preach without their warant & Licence.
7. This Bonding is very Inconvenient, That thereby the Cautioner & Parishoners are tempted to give to their Minister carnall & sinfull advice (viz. that he utter nothing which may irritate the Rulers, or may be interpreted unpeaceable Living &c.) the Cautioner out of fear, least he be put by the Councill to present him, or else pay the penalty; the People, lest they be deprived of their Minister: and thus the edification both of people & Cautioner is marred & obstructed: But this is such a Bond: Therefore.
8. It is Inconvenient also upon this account, That the Cautioner doth bind his Heirs & Successors together with himself: for 1 they may be either Children or fools. 2 They may be unable to underly so great a summe. 3 They may be of an other or contrary Judgement anent this Bond. 4 Though they be once of the opinion that there is no sin in it, yet they may afterward (as also may the Cautioner himself) alter their judgement and see the evill therof, & be made to smart for it, as many have done in the like cases, for doing things of far less import, & having less appearance of evill then the giving of this Bond. But the truth is, it is as impossible to make a full enumeration of all the evills & Inconveniences that are either wrapped up in, or may follow upon this way of bonding, as it is to number or foretell all the particular occurrents & circumstances that shall afterward come to pass in reference thereto.
In a word, it is Sinfull, Scandallous & Inconvenient to doe or allow to be done that which hes but the appearance of evill in it, which this Bonding cannot be denyed to have.
I shall now indeavour to obviat or remove what some doe alleadge in defence of the lawfulnes of giving this Bond; as.
1. That the Scripture expressely commands what is required by this Bond. viz. to live peaceably; as may beseen particularly in these Rom. 12:18. Heb. 12:14. Ps. 34:14. 1. Pet. 3:11. 1 Thess. 4.11. … Tim. 2:1, 2. Rom. 14:19. Jer. 29:7. &c. Therefore such a Bond ought to be given when required. Answer 1, Either these Scriptures doe command absolute peaceable living, and illimitedly as to times, places persons &c. or they doe not: If they doe, then how shall that Scripture hold (for the Scriptures here adduced command us to live peaceably not so much with Magistrates as with men in generall) Eccles. 3:8. There is a time of war & a time of peace; or that, Luk. 22:36. He that hath no sword let him sell his garment & buy one; and the like? If they doe not, either then they say nothing to the purpose in hand, or else the Objectors are holden to prove that they are parallel to, & so conclusive in our present circumstantiate Case. 2. suppose that these forecited Scriptures (commanding to live peaceably) were held forth in as generall & indefinite termes as this present Bond (which is manifestly false as shall presently appear) will it yet follow, That therefore such Scriptures were absolutely & universally concludent, and ought not to admitt of any exceptions or restrictions whatsoever, because held forth in such termes? If you'l affirme that in such a case they ought not, because where the Scripture makes no difference nor restriction, we ought not to dinstinguish nor …estrict; I answer, by the same Reason then I may argue from Matth. 5:39- Resist not evill, & infe…re therefrom;… That therefore we ought not to resist any manner of evill (for the termes are generally & indefini…ely exprest) & consequently not to resist sin nor Sathan; to which if you should answer, that such a laxe consequence were very inconsequent, because (say you) it is not the evill of sin that there we are discharged to resist, but the evill of punishment, or private & personal injuries, might not I (according to your own way of reasoning) reply, that the termes of this prohibition Resist not evill, are generall, illimited & indefinite, and therefore universally conclusive and where the Scripture distinguishes not nor qualifies & restricts we ought not; and then what is become of your argument? But if you should answer here That though that particular passage of scripture doth not characterize nor discriminate what sort of evill we are to resist & what not, yet many other parallel places doe: Even so say I, that although one particular passage of Scripture may command peaceable living in generall absolute & indefinite termes, yet other parallel scriptures doe expressely qualify & restrict the same; so that the former axiome will not alwayes hold unless it run after this manner where the Scripture (viz Complexely considered as to the whole, & collatively as to particular passages therof)… neither… expressly distinguishes, nor gives any ground for distinguishing, we ought not to distinguish; which I take to be very true. But 3 Though none of the foreci…ed Scriptures made any mention of the qualifications & Conditions of peaceable living, yea suppose all the Scriptures of the Bible relating to peaceable living (except one particular passage) were so generally & indefinitly exprest, as that indeed they seemed to command absolute peaceable living without any limitation; yet though there were but one passage in the whole Scripture, that either expressly mentions, or so insinua…es these qualifications and restrictions of peaceable living, as therupon we have good ground to qualify and restrict the same, I say that even that one passage is to be the rule & standard by which all the rest (indefinitly so exprest) are to be interpreted & understood in reference to peaceable living; not contrariwise. 4. It is not so much the generality & Indefinitnes of the termes (to live peaceably) that makes us hate & abhorre this Bond, as it is the sinfull & sinistrous sense that the Councill hes put upon it; neither will it follow, That because the Magistrate doth not expressely declare in the Bond it self, or at the imposing of it, his sinfull sense therof, therefore no where else hath he declared it, or that the Bond is left arbitrary to our sensing; no more then it will fol…ow That because the Scripture in one or moe particular passages does not expressly mention the Conditions & Limitations of peaceable living, therfor other parallel places, or the Scripture complexely taken makes no mention of them, nor insinua…s any ground for them or that they are left arbitrary to any mans frameing o… coyning 5. Though the termes of this Bond were never so sound in thesi & as they are proposed, Nay (which is more) although they were never so expressely Scripturall, yet when once the right sense & meaning therof comes under debate, or a sinistrous is suspected to be either …atent or declared, I say that we ought not ingadge even in such a Bond without protesting (at least in generall) against any sinfull or sinistrous sense that can be put upon it, or in particular that which is suspect to be latent in the termes thereof; Which yet is to be received with caution according to what is said above in Explication of the nature of Liberty. But 6. Even these very Scriptures adduced against the Refusers of this Bond are so far from commanding us to live peaceably in such a generall & indefinite sense as is insinuate by the Objectors, or in such a sinfull sense as required by the Imposers, that on the contrare the express qualifications & Conditions mentioned in these Scriptures (both in …he Text & Context) doe exceedingly favour the Refusers, yea & which may serve as so many Arguments for them against the Objectors, as may appear thus: Rom. 12:18. If it be possible, as much as in you lyeth, live peaceably with all men; from which we may gather That if it be not possible for us simply, or if not possible with a good Conscience (as in our case it is not) we are not to live peaceably &c. So Heb. 12:14. it is commanded that we follow peace with all men (but remember what is connected with it) and holines. Ergo we are commanded to follow peace only in so far as holines goes along with it. Also Ps. 34:14. & 1 Pet. 3:11. we are commanded to seek peace and persue it (but what sayes the former part of the same verse) depart from evill & doe good. Likewise 1 Tim. 2:1, 2. I exhort therefore— that we may lead a quiet & peaceable life (but how must it be qualified?) in all godliness & honesty: The Reason therefore why we are to pray for Kings &c. is not that we may lead a quiet & peaceable life simply, but that we may lead it in all godlines & honesty; and so by consequence it is not lawfull for us to bind our selves to lead a quiet & peaceable life simply or absolutely, but thus q…alified. Likewise Rom. 14:19. Let us therefore follow after the things which make for peace (but stay take the other half a long) and things wherwith one may edify another. As for the other place 1 Thess. 4.11. I see not how it makes for the present purpose, it is true it is there said, That ye study to be quiet &c. but consider also what followes in the beginning of the nixt verse, That ye walk honestly &c. So likewise 2 Kings 20:19. Is it not good saith Hezekiah) that peace & truth (Ergo not good that peace alone) be in my dayes. And Zech. 8:19. Love the truth & peace. And many mo… the like. From all which it is more then manifest, That we are not commanded to live peaceably, seek peace, love peace &c. (far less to bind our selves thereto) absolutely & simply, but only in so far as that peace or peac…able living is consistent and accompanied with godlines, truth, edification, holines, honesty &c. As for that Scripture objected from Ier. 29.7. where the people of the Iewes are bidden seek the peace of the City (even of Babylon (whither they were carried Captives; I answer (1) Let the Objector make the parity between the two Cases, and then I shall consider how to make ane answer to the Objection. But (2) to make the dis-parity appear, the scope of this Command is to intimate to them, that it was the determinate purpose of God, that they should continue in their Captivity for a long time viz. 70. yeares; and therefore that they should quietly submit to, & rest satisfied with their captivate lot till the time appoynted, and in the mean while to build houses, plant vineyards take wives &c that they might be increased there; and so they are to seek the common peace & preservation of the City or Incorporation where they lived, & wherof by Gods dispensation they were made members. Hence (3) the Reason why they were to seek the peace of that City is, not because they were thereto Commanded or required by the King of Babylon or his Councill (as it is in our Case) but the Reason therof is given to be this, for in the peace therof (sayes he) shall ye have peace; and so they did no less then what the… Law of mutuall & self-preservation did oblige them previously to this positive Command: But I question much if the same Reason that is there subjoyned to this Command will have place with us; that is, I much doubt if it may be said in our Case, That in the peace of the Prelatists (or Imposers of this Bond) shall ye (viz. Presbyterians) have peace; or at least, That the Presbyterians peace is so inseparably connected with, & bound up in theirs, as the Jewes their peace was in the peace of the City where they were Captives. (4) From this Command I cannot see how the Jewes were obliged to give Bond …or absolute peaceable living, though it had been required of them by the King of Babylon or his Councill their then Superiours (far less that it can be therefrom inferred That we are bound to give this Bond) because such a Bond wold directly have condemned the same prophet Ieremiah who alloweth the Inhabitants of Zion to pray. That the violence done unto them & their flesh might be upon Babylon; and the Psalmist Ps. 137. v. last, who prayeth for a bloody day upon these Babylonians; yea & pronounceth them blessed who should dash their litle ones against the stones: And when they refused so much as to sing the songs of the Lord at their bidding, lest they sho…ld seem to have forgott the quarrell of Ierusalem & the Injuries done to their God, their Temple & Religion &c. How can any man imagine, or Divine affirme, that they ought to have given such a Bond unto such? Wold they not rather that their tongue had cleaved to the roof of their mouth then to have Consented, and their right hand to forget her cunnig then to have subscribed such a Bond? (5) If this were a good way of Reasoning, then Lot who was a member of Sodom's Incorporation (& so bound to seek the preservation therof for his own preservations sake) had been obliged if thereto required by the Sodomites, to bind for absolute peaceable living with them, and then how should this have consisted with his dayly contending with them for their vile abominations, & his indeavouring to restrain them therefrom? I know some are pleased also to Object Prov. 23:23. Buy the Truth & sell it not and so it is not only lawfull (say they) but also commendable in them, who, ere they be deprived or made destitute of a pure & peaceable dispensation of the Gospell preached by Christs sent Ambassadours, they will rather tran…act with the Magistrat & ingadge for the Ministers peaceable behaviour, & presenting of him unde… the pain of paying a great summe of mony; To which I Answer (if such ane Objection may be counted worth the answering) (1) That the Cautioners paying the 6000 Merkes is so far from procuring the peaceable preaching of the Gospell, or being accepted by the Magistrate as the price of the Liberty granted by him for the same (far less as the price of the Truth it self which they have not to sell) That on the contrare the paying therof is not only a punishment inflicted on him for breach of his ingadgement, but a certain evidence that he hath forfaulted that Liberty so bargained for. (2) It is one thing to buy the Truth & not to sell it, & quite another to buy externall peace & protect…on by selling the Truth or any part of it, which may justly be charged upon the Bonders, as appeares from what is already said. But (3) It is a question whither we may so formally bargaine & transact with the Civill Magistrat (especially one who hes usurped all Church-power in Church-matters & by Church-mens Ceding to such bondings & barganings takes occasion & incouragement to advance his sinfull Supremacy) as to offer him a summe of mony for obtaining Liberty to preach the Gospell in his Dominions; which Liberty he is so indispensably obliged to grant previously to, and without any such Tran…action.
2. Ministers …re subjects as well as others Therefore they cannot refuse to give or allow this Bond for their peaceable living. Answer 1, I easily grant with all our Protestant Divines, that Ministers are subjects as they are men & members of the Common Wealth; I am no Papist to deny subjection of Clergy-men to the Civill Magistrate in things Civill, But 2 I deny that Ministers as Ministers, or Ministers in discharging their Ministeriall function, are subject or accountable (at least primâ instantiâ) to the Civill Magistrate: But this Bond is required of Ministers not only as subjects (for then how comes it that it is not also imposed upon all the rest of the subjects;) but mainly as Ministers, because (1) it is required of them as the Condition without which they cannot be admitted to the exercise of their Ministry. (2) Because thereby they are qualified & restricted not only in the externall exercise but also in the very Essentialls of their Ministry. 3, I deny that either Ministers or other subjects ought to give Bond for peaceable living in such absolute termes as this Bond is held forth in.
3. Peaceable behaviour is necessarily included in the Oath of Allegiance as a part thereof. Answer 1, I concede that subjects, & Ministers as subjects, are under the ty of Allegiance to their Civill Magistrate, whither they come under a formall, explicite & personall Oath or not, and that they are bound to live peaceably in all dutifull subjection & obedience. But 2 if by the Oath of Allegiance be understood a Bond without Condition or Limitation, obliging absolutely to peaceable living, then I deny that the Magistrat may require, or that the subjects ought to ingadge in such a Bond; otherwise I deny this Bond (as now it is imposed) to be a part of, or included in the Oath of Allegiance.
4. Any subject may require of his fellow subject Law-borrows, & get him obliged to keep the peace; Therefore much more may the King & Councill require, & subjects ought when required, to give a B…nd for peaceable living. Answer Though the Cases aggree thus far, that both are Bonds to keep the peace, yet the disparity is very considerable, as: 1 In the one Case the King & Councill, as they challenge to have the only power of framing whatsoever Bonds they impose upon their subjects, so by that same power they put what sense & exposition upon these Bonds (for ejusdem est exponere cujus est imponere) they please, & require obedience only in that sense, & judge of obedience or dis-obedience according thereto; in the other Case between Subject & fellow-subject it is not so. 2. In the one, the Magistrate is both Iudge & Party; in the other, neither of the parties is Judge to the other, but the Magistrat is ane indifferent Judge to both. 3. The King & Councill have declared their sense of the termes of this Bond to be so sinfull & sinistrous, that no Presbyterian can engadge therin without impeaching his presbyterian principles; in the other, it signifies nothing what be the sense of him who requires the Law borrows, as to any prejudice his fellow-subject can sustain thereby, seeing he hath neither the termes in his own framing or sensing, nor is the other bound to give obedience in his sense any further then as it is the sense of the Magistrate. 4 Law-borrowes are ordinarly (at least ought to be) exprest in so full, plain & particular termes as both parties may easily understand in what derterminate sense obedience is required; in our Case it is far otherwise as to this Bond. 5, Ministers being the subjects & servants of a King who is above all mor…all Kings, may not take such a latitude in matters relating to their Ministeriall function & freedom, as others may in reference to their personall or Civill Concernes. 6, To ingadge to live peaceably in that sense the Law-borrowes requireth is very just & lawfull in it self, which is only to doe no harm or injury to our nighbour either by word or deed; But as to our present Bond the termes therof as they are sensed by the Magistrate (in whose sense only the Bonder must ingadge, as above) are most sinfull & scandallous, as is already proven at large. 7, If the Subject who requireth the Law-borrows have declared some evill or hurtfull designe against his fellow…subject (as in our case the Councill hath against the Presbyterians & Presbyterian Cause, by their declaredly sinistrous & anti-presbyterian sense of the termes of this Bond) by requiring them, Then I deny that that fellow-subject ought to ingadge in these Law-borrowes, till first he secure himself against the evill of that designe.
5. I… young men (as some doe say) entered to the Ministry by giving a Bond to live peaceably in Oliver Cromwell's time without any scruple; Ergo the giving of such a Bond to our Lawfull Magistrate ought far less to be scrupled at. Answer 1 Though this were true (as is most false, as it is alleadged) yet it is no good argument a facto ad jus; such a thing hath been done, therefore it ought to be done 2. I must say, who soever dare affirm That such a Bond was given (yea or required) by all the Intrants at that time, is a grievous Calumniator, and untill he make out what he a…irmes, let him be accounted by all a Traducer of the Bretheren & a Complyer (in so far) with the Enemies of our Reformation, whose malice & despight hath ever run chiefly out against these many worthy & successefull Ministers who entered since the year 1649. 3 If some very few of those Intrans got Testificats from Ministers (nominat in the paper called the Ordinance) of their lawfull admission to such a kirk, and of their pious and peaceable behaviour, before they could uplift their stipends, I shall not contradict; but what is that for a ground to affirm that either all these Intrans did so, or that any of them did give such a Bond as is now required, far less thereby to purchase their entry to the Ministry, wherunto they were already entered, in the actuall exercise therof? 4 It is also well known, that this way of testificating by that Ordinance was rejected, by all the Ministers of Sco…land nominat therin (some very few excepted) who only gave these testificats to a very few also, as abovesaid; yea the generality of the Intrants themselves wold not so much as require that Testificat for obtaining their stipends from the Councill at that time, far less wold they ever have condescended to give such a Bond as is now required for obtaining the externall liberty of exercising their Ministery.
6… To refuse a Bond for peaceable living, when required by our Magistrat, were very scandallous, and that which we could not justify before the Churches abroad. Answer. 1 Though the contrary of what is here objected be more then sufficiently made out above, in the arguments of the 2 Head, yet let me say, I wish they who are pleased thus to object had been as tender of giving scandall & offence, some of them by deserting the work of their Ministery (though so urgent a necessity was laid upon them, by their Call & Admission to that sacred function, by the great scarcity of the meanes of spirituall Life, by the earnest Invitations of the poor famishing Flocks &c.) & rendering themselves in a manner useless & idle in their Church & generation; Others by their sinfull silence or ambiguous speaking, as to a plain, seasonable, faithfull & peremptory testifying against the horrid defection of the Land, and by their many other scandallous cedings & complyings with the iniquous Lawes & Commands of men, to shunne & shi…t the Cross of Christ, and purchase to themselves so scandallous a way of living peaceably under the yock of bondage; I say, I wish they h…d been as tender in giving scandall these wayes as they pretend to be in this. 2 If this be scandallous to abstain from all appearance of evill, whither of sin or scandall, & particularly from this Bond, as having at least the appearance of both (as is evident from what is above said) then I confess that tendernes & care to avoyd & stand aloof from scandall, must be scandallous; for on this very account is the Bond refused. 3, Neither will I deny, but refusing to give this Bond may indeed displease & irritate such as challenge to themselves a brutall submission to, complyance with, & acquiescence in what soever sense they are pleased to put upon it; as also these who are so head-strong & hardy …or bringing themselves & their Ministry into bondage by this Bond, that doe Rulers what they li…t against Christ, his Church & Gospel…, yet they are resolved to obtain & enjoy their Liberty (such as it is) by it, though they should even compear & publickly pass their tryalls before the Councill in order thereto. But 4 I wold fain know what Forraign Reformed Divines (acquainted any wayes with the state of our affaires & Controversy with Prelates, Papists & Erastians) are or will be scandallized at the refusing of a Bond so scandallous: Alas! the contrary is too too apparent, yea palpable, as is hinted above, & a little time will more fully manifest.
7. But the Magistrate hath conceived jealousy of Ministers (at least some of them) who are to have this Liberty, viz. that they are turbulent, factious, disorderly & unpeaceable; And therefore for removing such a jealousy, this Bond ought to be given now since it is required. Answer. 1, Though I am fully perswaded that both this Bond & the Proclamation wheron it is founded doe indeed insinuate & suppose that the Presbyterian Ministers, are not only guilty of factious & rebellious Courses formerly, but that they are also still propense to break out into the same disorders & irregularities, unless they be chained up by such fettering & foul-fac'd favoures, as now are tendered (upon which account it is already proven to be at least scandallous) yet I say, there is either just ground for this jealousy, or there is not: If not, I doubt if they be obliged to remove a groundles jealousy, any further then by clea…ing to all, that there is no ground for it; & by their walking so circumspectly and irreprehensibly, as they may have a Conscience voyd of offence both toward God & man; and that they patiently bear such groundless jealousies & reproaches flowing therefrom as the Reproches of Christ. If there be any just ground for the said jealousy & suspicion, then this must either be given from their principles or practices. That there is just ground to suspect their Presbyterian principles, no true Presbyterian will affirme; and the contrary is well known from their publick Confessions, Catechismes & Covenants: If from any thing in their practice this jealousy proceed, then let this be particularly instructed against them, which we hope cannot against the Presbyterian Ministers of Scotland; except it be said That Ministers in following their necessary duty, by preaching in houses & fields, without or against the Rulers Licence, their testifying & protesting against their iniquous Lawes & persecution, & the Common defection of the Land &c, have thereby given just ground of jealousy to the Magistrate; which none dare affirme, unless they dare also reflect upon the practice of Christ, his Apostles & all his faithfull Ambassadours in times of defection & persecution. But if any will yet alleadge, That some have given at least too just occasion of such jealousy in our time, Let them charge it on them, and let them answer for it, for the Presbyterian Ministers in Scotland who refuse to enter by this Bond, will not take with the Challenge or Charge, either as to their principles or practices, but do dis-own, yea detest it as most injurious & calumnious to both.
But lest (not withstanding of all that hes been hitherto said) I or any others, who object against the giving of this Bond for Ministers peaceable Living, should be mistaken or mis-represented as dis-loyall, seditious, or dis-affected to the Civill Government & Magistracy; as ordinarly all such (who peremptorly plead for the Interest & Rights of Christ & his Kingdome, and upon that account find themselves often under a necessity of obeying God rather then men) have been in all generations, and as much this day as ever, are branded with these aspersions; though we are most willing to render first & chiefly unto God the things that are Gods, & secundarly to Caesar the things that are Caesar`s; I say, lest our objecting against this Bond should be thus mistaken… I shall set down a few of these Principles or Positions which true Presbyterians, and Objectors against this Bond, do conscientiously hold, in reference to the Magistrate, as
I That God who is the God of order hath institut & ordained Magistracy in the Common-Wealth, for the common good of Humane & Christian society.
II That the Magistrate is the Minister of God for good to them that do good, and a Revenger to execute wrath on him that doth evill.
III. That the Authority or power which God hath given him for incouragement to good workes & a terror to evill, is not to be resisted.
IV. That all persons within the Magistrat's dominions, of whatsoever station, quality or employment, are to be subject to this Authority, & give obedience thereto according to the word of God, not only in respect of the matter commanded, but also with respect to the Authority commanding.
V. That the Magistrat is Custos ac Vindex utriusque Tabulae, the Keeper & Avenger of both Tables of the Law. And that as in generall he is to command all within his dominons to worship God according to his own Word & do that which is just and equall; so in particular, he is to command & see every one performe the duties of their respective functions & sta…ions; and consequently Ministers also & Church-officers to do the duties of their particular places, and that under the pain of Civill Censures & punishment.
VI. That the Magistrat's power is nei…her subject nor subordinat to the Ecclesiastick, no… to be confounded with it; but is specifically disti…ct from it, and cöordinat therwith: yet the Magistrat as a Christian & member of the Church, is subject to the Ministery; as also the Minister as a member of the Common Wealth, is subject to Magistracy; that is (as our Divines expresse it) A Cöordination of Powers and a (mutuall) Subordination of Persons. But
VII. Though these Powers be Cöordinat, yet they are not properly Collaterall or Coequall; because they are neither of the same nature, extent, nor externall eminency, neither are they derived formally from the same fountain, the one being from God as Creator & Governour of the world, the other from Jesus Christ as Mediator & sole Supreme Head of his Church.
VIII. As there is no action how Civill or secular soever (providing it be done by a Church-member) but as it relates to Observance toward God, it comes under the cognizance of the Eccle…iastick Iurisdiction; so there is no cause, action or thing so sacred or Ecclesiastick, but as it respects the externall peace of humane society, belongs to the Civill Jurisdiction: the same individuall action then (though in diverse respects) may fall under the cognizance both of the Ecclesiastick & Civill Court; as for instance Adultery or the like, may be the object of Church-Censures, as also of Civill punishment; in the one, sub ratione Scandali; in the other, sub ratione Criminis.
IX. That the Magistrate may & ought to adde his Civill sanction & Confirmation to such Canons & Constitutions as are ministerially cleared & concluded by Church-Iudicatories: Neither is …e …o doe this implicitâ fide, but may judge of them, not only judicio apprehen…ivo & discretivo, by understanding & discerning these Canons in themselves, but also discursivo & deliberativo, by cognoscing, if they be agreeable to the Word of God & sound Reason…; in which case he doth (as a learned Divine saith) judicare, but not Iudicem ager… : But of these Canons and Conclusions he hath not power to cognosce & determine judicio definitivo, decisivo or legislatorio, except only in reference to his own Act of ratifying & corroborating them by his civill sanction.
X. This power of the Magistrate as to Church-affaires is Cumulative, not privative; defensive, not destructive; Imperative & Coactive, not Elicitive; Objective, not formall; Corroborative not Abrogative; Sancitive, not L…gislative; not sacra properly, or in Sacris, but CIRCA SACRA; He is a Nursing father to the Chu…ch not a step-father &c.
XI. That the Magistrat's power in ratifying Church-decrees, and commanding obedience thereto, is not servile (though in some respect it may be called subservient, viz, to Ch…ist the great Law-giver of his Church who declareth his will by his Ministers) nor meerly executive as the Churches servant but imperative, princely, & s…preame.
XII, That, as when the Magistrate goes beyond his sphaere in judging & cognoscing Causes purely spirituall & Ecclesiastick, he may in so far be declined, & appealed from to the Ecclesiastick Iudicatory; so when Church…Officers exceed the limites of their Iurisdiction, by judging & determining in Civill affaires, they may justly be declined & appealled from to the Civill Court; and both or any of them, in cases of manifest Injury & oppression (though acting in their own proper sphere) may be appealled from unto the righteous & great God (as the absolute supreme Iudge to whom both are accountable) and to him only.
XIII. As it is one thing to decline the Iudge, & an other to appeall from the sentence: so when the Magistrate unjustly determines in any Civill affair, his sentence may be appealled from, but he cannot for that be declined as a Iudge in these affaires: the like may be said of Church-Officers.
XIV. Although we refuse not to yeeld obedience to the Magistrat's Commands except we be convinced in our Conscience of the unlawfulnes of them; yet we acknowledge & assert that the Word of God alone & not the dictates of Conscience is the adaequate & infallible Rule both of Obedience & Dis-obedience.
XV. As the Magistrat may command all acts of Divine worship which are according to the Word of God under the pain of Civill punishment; so he may inflict civill punishment for disobeying these Commands.
XVI. That there is a great difference betwixt a Royall Command enjoyning obedience to Church-Canons, and a nomothetick power to make Church-Canons; the Magistrate hath the former not the latter: there is a difference also between a formall Rescinding of Church-decrees, & a Civill command not to give obedience to these decrees; the Magistrate hath the latter not the former.
XVII. As extraordinary Evills require extraordinary Helps, so the Magi…trat may doe many things in a time of the Churches gathering, backsliding or Corruption which he cannot do so long as the Church is in a well Constitut & Reformed Condition: But from this to inferre, That he may demolish the establisht order & fabrick of a right Constitut & Reformed Church, on purpose to give a proof of his extraordinary power, by reduceing the same into order again; Or that he may make use of this extraordinary power, when the ordinary & appointed means are to be had, & also in case to effectuate the Cure; to inferre this (I say) were both impious & incongruous.
XVIII. That the End of Civill Government is not only to obtain a quiet & peaceable Life but also to encourage Godlines & hones…y; nay, that the end of Mininistry is not so much a quie… & (externally) peaceable life… as the end of Magistra…y is godlines & honesty…
XIX. That the supreame Magistrat is the politick Head of the persons who make up the visible Church (viz. as they are members of the Common-Wealth) but is not their Head as they are members of the visible Church, i. e. he is not Head of the visible Church; because the Head & members are of the same nature, but the supreme Magistrat as such & the Church as such are of very different natures.
XX. That what ever Liberty the Magistrat may lawfully grant to the Church, the Church may not only lawfully accept therof, but may also lawfully supplicate (if need so require) the magistrat for it: Though I dare not say that such a Magistrat as doth usurpe all Church-power ought to be supplicat in matters concerning the Church, even for that which otherwise may be lawfully granted & which he ought to grant, at least without ane express protestation against that power which he hath unlawfully assumed; nor that any person ought formally to bargain with, or bribe any Magistrate with a summe of money for the grant therof; far less to condescend to sinfull or scandallous Conditions in order to obtain it.
XXI. Albeit the Magistrat ought to restore to the Church what ever right or Liberty he hath unjustly taken from the Church; yet hence it will not follow, That because the Magistrate hath injuriously thrust Ministers out from their particular Charges Therefore he ought to restore with restriction a certain number of them to these Charges again. My reason is chiefly 1 Because in this case the Magistrate doth not restore the same Liberty which he hath injuriously taken, nor to the same number from which he took it. 2 Though he may restore to them a part of their former Liberty & they may accept of it (viz in order to obtain the whole) yet he cannot restrict them to a part of it, nor ought they to receive it upon such termes. 3 The Liberty which before they enjoyed did not consist in being confined to particular paroches (which is all that the Magistrate now grants & that to a very few) but in having free access to preach in these paroches, or elsewhere as the good of the whole Church should require.
XXII. It is much betwixt Magistrates & Ministers in dispensing of spirituall & Church affaires (as one doth neatly illustrate) as betwixt the Will & the Understanding; for Quamvis Voluntas imperat Intellectui quoad exercitium actus, determinatur tamen per Intellectum quoad ejus specificationem: that is, Although the Will doth command the Understanding as to the exercise of the act… yet it is determined by the understanding as to the specificall kinde therof. And Magistracy may say to Ministery (in matters spirituall & Eccle…iastick) as Moses said to Hobab Numb. 10:31. Thou mayest be to us in stead of eyes. But, as the eye cannot say unto the hand, so neither can Ministry say to Magistracy I have no need of thee. 1 Cor. 12, 21.
XXIII. As it is a matter of great moment & difficulty to fix the just limites & land-marks of the Magistrat's power & prerogative, and of the Subjects Rights & priviledges as to the exe…cise of either pro …ic & nunc: So it is of no less difficulty & import to condescend upon the most proper & effectuall meanes hic & nunc, for keeping both within the limites of their proper orbe, or curing the extravagances of either; or to give a just & impartiall decision when either is invaded by the other.
XXIV. That in some cases many things may be granted by the People even to a tyrannous Magistrate (for instance levyes of men, money, armes &c,) for maintaining him in his civill pompe & grandour (even though he should alienate the true use & end of these things by employing them for further strengthening & confirming himself in his tyrannicall or usurped power) which cannot with a good Conscience be granted unto him or any Magistrate whatsoever when he hath expressely declared (whither at, or before the imposing or requiring of these things) some pernicious & destructive designe, either against Religion, the Lives or Liberties of his Subjects, which designe he resolves, & would be capacitate by the Granters, to effectuate by such a Grant.
XXV. As every escape, error, or act of unfaithfulnes (even known & continued in) whether in a Ministers entry to the Ministry, or in his Doctrine or deportment, doth not non-minister him, nor give sufficient ground to with-draw from, or reject him as a Minister of Christ: So neither doth every enormity, mis-demeanure or act of Tyranny, Injustice, perfidy or profanity &c. in the Civill Magistrate, whither as to his way of entry to that Office, or in the execution of it, or in his private & personall behaviour, denominate him a Tyrant or ane Usurper, or give sufficient ground to divest him of his Magistraticall power, & reject him as the lawfull Magistrate.
XXVI. Though such a Minister may lawfully be withdrawn from & dis-owned as a Minister of Christ's mission & institution, who either enters to the Ministry by the window (i. e. in a way unwaranted or condemned in the Word of God) preacheth erroneous & damnable Doctrine, is grossely scandalous & vitious in his conversation, or is utterly insufficient for such a sacred Function: Yet the case may be, & often hes been (and whither or no it be ours now, is not mine to determine) that a People may & ought to submit themselves to the Government even of such a Magistrate who either hath injuriously usurped that Office, or hath so malevers'd in the exercise therof (by violating the main & most of the Conditions upon which he was admitted to it) that his Government is degenerat into a manifest Tyranny & Irreligion, and so hes (de jure) forfaulted his right to rule as a Magistrate: I say the case of a People may be so circumstantiate, that they ought to subject themselves even to such a Tyrant; till the Lord clearly poynt forth to them a way, either from his written Word, or some extraordinary impulse & influence upon their spirits, or from indubitable grounds & persuasives of sound morall principles, or such like, whereby they may emerge from under that yock. Hereby I doe not yeeld nor assert, That it is lawfull to give obedience to any unlawfull Commands, or that it is no wayes lawfull for a People to shake off the yock of ane unlawfull & tyrannicall Government: But only, That there may be some cases wherin it is lawfull for a People to yeeld subjection to a lawless Tyrant, and wherin it may be unlawfull for them to perpetrate or attempt their own liberation by externall force (which abstractly from those Circumstances might be both lawfull, laudable & a necessary duty) viz. when the thing attempted is either altogether impracticable, the meanes or manner of effectuating it dubious or unwarantable, the timeing of it inexpedient & unseasonable, or the necessary Concomitans or Consequents of the Cure more hurtfull or dangerous then the disease; or the like: Neither doe I affirme, that under a tyrannicall Government it is alwayes or absolutely lawfull for the people to give passive obedience (if such a forme of phrase may be admitted which many explode as unaccurate & incongruous) but only that there is a time which may be called the proper season of suffering, that is, when suffering (in opposition to acting or resisting) is a necessary & indispensable duty.
XXVII. As a man's subjecting himself to a private Robber assaulting & prevailing against him, is no solide proof of his approving or acknowledging the injury & violence committed by the Robber; so in many cases a people or person's yeelding subjection (viz… in matters civill & externall, for I alwayes exeem Conscience & Religion from subjection to any creature whatsoever) to a Tyrant i. e. a publick Robber, does not argue their acknowledging or approving his tyranny & oppression.
XXVIII. As it is one thing to be subject to the Magistrate for Conscience sake and a far other to subject our Conscience to the Magistrate, that is, to be subject for his pleasure sake: So although we may lawfully submitt our bodies & estates to the Civill Magistrate, and in many cases also to a Tyrant; yet in no case can it be lawfull for us to subject our Conscience or Religion to any Magistrate or mortall, God himself being the immediate, & sole Soveraign Lord of both.
XXIX. Although this great & fundamentall truth, that Christ is a King, yea & the only King & Head of his Church, be such as at no time or before no Persons is to be denyed or dis-owned, but freely & faithfully to be asserted, when the circumstances of the Case calls for a Confe…sion: yet Whither or no Caesar be a King, or hath any right to reigne as Supreame in matters civill? (even upon suppotion that he is (jure) no King, but a Tyrant & ane Usurper) or such Law-questions as these relating to Civill Government, seemes to me not to be of such import or consequence in Religion, as that we are alwayes bound in Conscience positively to declare our judgement when interrogat theranent, especially when such Quaestions are put to us with a manifest designe to intrap our Lives or intangle our Conscience. We have Christ's own practice for a pattern of such prudence & Christian Caution. But yet I would be loath to condemne, or rigidly to censure such as out of a pious principle of zeal to God & conscience of duty, doe freely & positively declare their judgement (when posed with such Questions) though to the manifest detriment of their Lives, they conscientiously looking upon it as a case of Confession.
XXX. We cheerfully acknowledge, that it is the duty both of Ministers & People & of every Subject to pray for Magistrates (whither Supreame or subordinate) & all whom the Lord hath set in authority over us; and that not only so long as they continue to rule for the Lord or good of the Land, but even when they become open Tyrants, pe…secutors &c. & continues such: I say, we ought to pray for the Conversion & salvation even of such; except the Lord should either expressely discharge the same, or by some infallible demonstration declare that he hes rejected them (which I humbly think we cannot be infallibly ascertain'd of… especially as to particular persons, without divine Revelation) or else give such clear & sensible …ignifications of his refusing to hear any prayers for them, & of his displeasure therat, that we dare not adventure to put up such sutes withou… fearing to offend him, & procure his dis-countenance in o…her things that we find clearnes & freedom to pray for; or the like.
Thus, Sir, I have given you some account, not only of mine own, but of …he judgement of diverse others deservedly esteemed in the Church, with whom I have communicat in the matter of this new Indulgence & way of bonding for …b…aining the same: wherin (with some serious desires to the Lord for light & leading) I have indeavoured to deal as …ingly & impar…ially (though in a plain & simple way) as I can, and studied also to guard against giving occasion of offence o… irritation to any who are otherwise minded. By all which you may likewise perceive what is our judgement in answer to your other Qu…stion, …iz. Whether the People ought to concurre in calling Ministers who will enter by this Bond? That not only we cannot advise, but are clea… & determined to dissuade (as we find access & conveniency) all …o beware of Calling or Inviting of Ministers according to the pattern & plat-forme that is laid down by this new Indulgence, as they would shew themselves tender of the Concernes of Christs Crown & Kingdom, as they would not list themselves among the Obstructe…s & Opposers of the free Course of his Gospell, as they would not be counted Enemies to the Ministeriall freedom & faithfulnes of his Ambassadours; and in a word, as they would not be found accessory to, & guilty of all these innumerable Evills of Sin, Scandall & Inconveniency (wherof we have mentioned severall in the preceeding discourse) that are either implyed in, or doe natively follow upon this way of pactioning. It is Likwise thought fit, That the same be communicat by you to others as you shall see needfull & convenient: A…d though we have no pleasure in contending, far less in divulging our Diffe…ences, yet it is found necessary to make this known at this time, for …hese (among many other) urgent Reasons 1 The clear Co…viction, we have of the many Evi…ls & sad …endency of complying with this new device, as you may see in the above w…itten Arguments. 2 That this is a time wherin, as there hath been, so there is still a continued & impetuous torren… of infecting Defection, and many alas! already, & moe y…t like to be carried down with it. 3 The firme perswasion we have of that excellent & clear (though now much controverted & contradicted) truth, that Iesus Christ the Mediator is the alone King & supreme Governour in & over his own House & Ordinances. 4 The sense we ha…e, & ought to have, o… th… many & grievous I…croachments &. Invasions which have been made upon this his Royall Prerogative, & ou… so ready cedings to, & silence therat. 5 In particular, the multiplied experiences we have already had of the bad fruits and fatall effects of closing with the two-for…er Indulgences, too much approving of & conniving at the …ame; and our not indeavouring to the furthest le…gth of du…y to have prevented Complyance therewith by a seasonable, plain & publick Protestation against it. 6, That such as will not despise, may yet have timeous warning to hold off from involving themselves in this, or any other the like snares for the future. 7, That the fur…her offending of the already offended & afflicted Remnant (thorow our sinfull silence & more sinfull complyance with such Courses) may be prevented so far as in us lyeth. 8, That this poor Mi…e may be added to all the preceeding Testimonies of the Lords servants, & a witnes continued in this Church against such steps or Courses of Defection. 9 Because most of the dissentient Bretheren were not present at the passing of the fore-mentioned Vote (being either off the town at that time, or even these who were in it not so much as advertised that such a Vote was intended, which upon what account was neglected, is best known to the Assembler… ) but were altogether surprized with it. And since we have (I know not by what sort of preposterous P…udence) so unhappily le… slip the most proper & pertinent season of entering a Verball joynt Testimony against that Vote & Bond, and have not keep't such a proportion betwixt our dissentings and their vo…ings & bondings, as should have been equivalent to a withstanding them to their face wherin they were to be blamed; Therefore now we find our selves the more nece…sitat to give some publi…k signification of our Resentment of …his step of Defection by (at least) a paper-Testimony, for rubbing off (so far as is possible) the Reproach that we have procured to be cast upon us, through our so long forbearance of, & flinching from so laudable & necessary a duty. 10, And so much the rather That some h…ve taken the Confidence to publish severall Arguments whereby they essayed to prove this Bonding not only to be lawfull but a laudable duty, yea & expressly commanded by God in his Word, as may be seen in a Paper called Plea's for peaceable living; There is also ane invective & sarcastick paper, or rather a scurrile and …colding pamphlet (pardon the picquantnes of the phrase since it is extorted & the thing deserves a …harper stigma) compound of Quae…ies containing some…hing to this purpose, but in effect is …carse worth the naming or noticing, being a piece wherin the clamorous & carping Qu…rier (the Author) hath bewrayed so much passion, pedantry & (if we may tell the truth as it is) manifest mendacity, by fastening groundless calumnies & nottour falsehoods upon his ad…erse Party, That I am persuaded his own Associates & greatest pleade…s for …he Bond, will (if they consult the advantage of their Cause) be ashamed to own such a shameless & slanderous Satyre, which seeing it is for most part stuff'd with private & personall reflections, I leave to be cognosced by these who finde themselves most concern'd to answer it. II. Because there is such a hideous Clamour & ou…-cry against all these who (by adhering to their sworn Presb. principles & the known p…ctice of our worthy & zeallous Ancestours in times of such backsliding & Corruption) doe testify their dissent from this Bond & the Late Vote for the same, as b…ing Separatists Authors & Fomentors of division, heady, self-willed, malecontents, implacable, blind zelotes, Ignorant Scruplers, and …ven such as CANNOT GIVE A REASON for dissenting from their banded brether in this busines; and that although these Voting Bretheren in plain termes declared they FOUND NO REASON why people might not give this Bond for Ministers, yet they may now see & know that their dissenting Bretheren found so much Reason against it as not only doth fully clear & satisfyingly convince their own Consciences of the sinfulnes therof, but may be sufficient also to render the same justly to be dis-liked, yea detested by every honest & true hearted Presbyterian & Covenanted Son of the Reformed Church of Scotland. 12. Severall o…her means were used & essayed for dis-suading and reclaiming the voting & Bonding Bretheren from ingageing or continuing in these divided & dividing practices, but have not proven effectuall. 13, Because of the imminent danger we are now in of being overwhelmed again with Antichristian darknes, & redacted to that old Babylonish bondage & superstition (out of which our zeallous & Renowned Reformers had wrestled thorow so many difficulties & discouragements, who not only pe…emptorly refused to bring their Ministry into such bondage as by this Bond is requisite of the Bonders, bu… also faithfully & plainly protested against the least appearance or signe of subjection that the Enemy required of them in the matters of their Ministry) by the blood-thirsty Papists, who take no li…le incouragement by these divisive degenerate & un-presby…erian like practices (which they …ee so many formerly zeallous Presby…e…ians fallen upon) to carry on their hell-hatch't & pernicious Plotts against all who will not worship the Beast & receive his mark. A…d though some of the Pleaders for, & Favorites of this new pretended ill-favour'd favour are plea…ed …o turn this Consideration into a Motive & argument to unite with them in these by-wayes of theirs for strengthening us against that Common Enemy, and that our refusing to comply therwith is the very way to weaken both our Cause & Party; yet how incontrovertibly true is the contrare (both from what hath been already said, & will (we fear) be more sadly & shamefully discovered by the event) if there be any truth in that, Prov. 10:29. The way of the Lord is strength to the upright or in that, Job. 17:9. he that hath clean hands (how weak soever or witless …e be accounted by the Wits of this world) shall be stronger & stronger or in the Connexion betwixt these two 1 Thess. 5:21, 21. to hold fast that which is good, & to Abstain from all appearance of evill. And though we should be esteemed in this to be weake yet are we strong; Nay, when we are (thus) weak, then are we strong. 14, That it seemes now evident, the Lord is at hand & cometh out of his place to plead the long dependent Controversy of Zion, to punish the Inhabitants of the Earth for their iniquity, to avenge the quarrell of his broken & burnt Covenant, to make inquisition for the blood of his Martyres, and to call all of us to give ane Account of our wayes, and particularly what hath been our carriage in reference to owning or disowning of him or his Interests, during all the time of this dismal & growing Defection, when our min…ings, excusings, shiftings, subtile or supple Evasions & partiall palliatings will be of litle value or significancy towaird off the stroakes of our highly offended & jeallous God. And Lastly, That at least we may hereby in some measure exoner & discharge our own Consciences before God & the World by thus testifying our dis-like & dissatisfaction with these & the like Courses… & more particularly, against this divisive Defection, driven on by these dolefull Indulgences & may obtain mercy in the Day of the Lords fierce & fast-approaching wrath.
I shall shut all up only with a few Scriptures worthy to be pondered & improven in our practice this day, when upon the one hand there is so litle regard to the grieving & offending of the Litle Ones, and on the other, such readines …o stumble & be offended when occasion is given. First then, for guarding against giving of Offence, let these few Scriptures be Considered: Matth. 18:7. Wo unto the world because of Offences; yea, wo unto that man by whom the Offence cometh. 1 Cor. 10:32. Give none of…ence, n…ither to the Jews, nor to the Gentiles nor to the Church of God. Rom. 14.13, 21. Let us not therefore judge one another any more, but judge this rather, That no man put a stumbling block or ane occasion to fall in his brother's way. It is good neither to eat flesh nor to drink wine nor ANY THING whereby thy brother stumbleth, or is offended, …r is made weake 2 Cor. 6:3 4 Giving no offence (let Ministers hearken to this, for it chiefly concernes them) that the Ministry be not blamed, but in all things approving our selves (read but the following verses of that Chapter, & ponder the particulars wherin Ministers ought to approve themselves) as the Ministers of God &c. 1 Cor. 8…9. But take heed least by any meanes this Liberty of yours (even though abstractedly from scandall it were sinless, as this spoken of in the Text is, which the Liberty granted both in the former & latter Indulgence is not, as above) become a stumbling block to these that are weak & vers. 12. But when ye sin against the bretheren & wound their weak Conscience, ye sin against Christ. And to this purpose I would recommend that Rule of Amesius de Consc. Lib. 5. Cap 11. Quaest. 6. Resp, 3. To prevent scandallizing of the Litle ones (saith he) all these things ought to be done or …orborn which may be done or forborn without sin. Secondly, for guarding against stumbling or being offended, though occasion thereto be given, I shall only adde these following Ps. 119:165. Great peace have they which love thy Law, & nothing shall offend them. Hos 4:15. Though thou Israel play the Harlot, yet, let not Iudah offend, or transgresse. Matth. 11:6. And blessed is he whosoever shall not be offended in me: yea, it is given as the Character of him who received the seed into stony places (Matth 13:21) i.e. of a fruitless & temporary professor, that when tribulation or persecution ariseth because of the word, by & by he is offended. Prov. 10 9. He that walketh upr…gh…ly walketh surely; that is, he shall not stumble or be offended, or as it is chap. 28:18. he shall be saved. Prov. 13:6. Righteousnes keepeth him that is upright in the way. and Chap. 15:19. The way of the Righteous is made plain. Job. 17:9. The Righteous also shall …old on his way, & he that hath clean hands shall be stronger & stronger. And in order h…reto Trust in the Lord with all t…ne …a…, & lean not to thine own Vnderstanding Prov. 3:5. and verse 6. In all thy wayes acknowledge him, & he shall …irect thy paths. Keep sound wisdom and discretion Prov. 3:21.23. then shalt thou walk in thy way safely, & thy foot shall not stumble. For yet a litle while (Heb. 10:37, 38.) and he that shall come, will come, & will not tarry. Now the just shall live by Faith… but if any man shall draw-back, my soul shall have no pleasure him. Rev. 16.15 Echold I come as a thief, blessed is he that keepeth his garments, least he walk naked, & they s…e his shame. And Rev. 22:20. He which testifyeth these things, saith, surely I come quickly Amen. Ev…n so come Lord Iesus.
Now …nto him that is able to keep you from falling & present you faultlesse before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory & majesty, dominion & power, both now & for ever, Amen. Jud. vers 24, 25.
Diligite homines, interficite errores; sine superbia de veritate praesumite, sine soevitia pro veritate c…rtate: Orate pro eis quos redarguitis & convincitis. Augustin. Lib. 1. Contra Epist. Petiliani.
Nullus est pudor ad meliora transire. Ambros ad Valentinianum Imper. Epist. 31.
Et satius est (ut ait Lucianus) recurrere quam male currere.
Non est Levitas a cognito & damnato Errore discedere; sed ingenue fatendum, aliud putavi, deceptus sum: haec vero superb… stultitia perseverantiae est, quod semel dixi (vel feci) qualecunque est, fixum ratumque sit. Seneca Lib. 4. de Benef. cap. 38.
Melius est pro pietate Dissidium quam Concordia fucata. Nazianzenus Orat. 1. de Concordia
Si autem de Veritate sumitur scandalum, utilius est ut scandalum oriatur, quam veritas relinquatur. Bernard. ex Greg. Mag. hom. in Ezech.
Praestantius est pro veritate pati supplicium, quam pro adulatione ferre beneficium… P. Voet. Jurisprud. sacra
Ut Atagen a…iàs vocalis, captus obmutescit; ita quibusdam servitus adimit voce… qui liber… loquebantur libere Erasm. Simil.
Remedia quamvis statim mordeant vel offendant, postea tamen salutem conferunt ac voluptatem; ita salubria monita mitio sunt nonnihil amara, postea Correct… jucundissima. Plutarchus.
Errata.
P: 1. l. 19. r. it. p. 6. l. 11. r. way o… p. 7. l. 13. r. ly specially. p. 14. l. 27. r. …w to p. 15. l. 32. r. peaceably. p. 18, l. 16. r. as true. p. 21. l. 3. r. far. p. 23. l, 2. r. to. p. 25. l. 24. r. solely. p. 26, l. 29. r. Complying. p, 28. l. 7 & 8. their. r. there. l. 12, r. therin. p. 29, l. 1. r. greatest p. 31. l. 35. r. speeches… p. 33. l. 41. r. herba
In some of the Copyes
48… l. 9. or …uffering. r. of suffering
End of the text · Robert McWard, The Banders Disbanded (1681)