The Arraignment of Error — Samuel Bolton

The Arraignment of Error · Samuel Bolton

6. All men are to improve their talents, and lay out their utmoſt power and abilities for the ſervice of God, and the advancement of his truth and glory, &c. And the power of the Magiſtrate being ſuch a talent put into his hands, of the uſe of which he is to give account; Certainly he is bound to lay it forth for the advancement of God now under the new Teſtament, as well as under the Old. If there be any difference, undoubtedly it is in this, that ſeeing the Magiſtrate hath received greater favours of God now under the new Testament, then w…re dispenced under the old; he lies under greater obligations and ingagements, by all his power and authority to ſerve God, and advance his truth and Goſpel, then thoſe under the old.

7. But ſeeing places are deſired out of the new Testament, to prove that God hath enabled the Magiſtrate now under the Gospel with ſuch a power; we will therefore ſee what ſtrength the new Teſtament will afford us for the proof of it.

And firſt let us examine that, Ro. 13.4. If thou do that which is evil, be afraid, for he beareth not the ſword in vain, for he is the miniſter of God, a revenger, to execute wrath upon him that doth evil. Where the Apoſtle doth not ſpeak of Magiſtracie in the uſe, or rather abuſe of it, but as it is in Gods ordination. And, 1. He calls him the Miniſter of God, by which be declares he is not to judge for man, but for God; and not only to look to the things which belong to man, but to thoſe things alſo which appertain to God. 2. The object of this power he makes evil doers, without any limitation, or exception. And we uſe to ſay, Non distinguendum ubi Scriptura non distinguit; we are not to diſtinguiſh, when the Scripture doth not diſtinguiſh, and therefore the Scripture not diſtinguiſhing of evil doers, ſuch perſons may well fall under the Category of evil doers. And ſhould we reſtrain this unto evil doers only in a civil ſenſe, then the ſtate of the Church, in regard of the civil Mag…ſtrate, ſhould be worſe under the new Teſtament, then under the old; for if then he was to maintain it by his civil power, and now he neither doe, nor can, then it muſt needs follow, the condition of the Church, in resp…ct of the civil Magiſtrate, is worſe now under the new Teſtament, then under the old. Beſides, it would be ſtrange, that it is the duty of the Magiſtrate to puniſh injuries done to the ſtate, but not injuries done to God: that he is to puniſh thoſe who deſtroy mens bod…es, bu… not thoſe who deſtroy mens ſoules; that who ever draws away the people from the obedience of the Magiſtrate, and the laws of the Land muſt be puniſhed, but they who will draw away a people from the truth of the Goſpel, and from the waies of God (as Hymenaeus and Philetus, who ov…rthew the faith of ſome, 2 Tim. 2.17, 18.) they muſt not be cenſured.

And therefore ſeeing the new Teſtament declares the power of the Magiſtrate, and makes the object of this power evil doing in generall, and requires ſubmiſſion in ſuch generall tearms, therefore may we conclude, that the Lord did leave his people for their ſubjection to the Magiſtrate, to the light of nature, and to the equity of thoſe generall rules in Scripture in former times. Other places might be alleadged, as 1 Pet. 2.13, 14. Submit your ſelves to every ordinance of man, for the Lords ſake, whether it be to the King as to the ſuprem…, or unto Governours, which are ſent for the puniſhment of evil doers, and the praiſe of them that do well. So in the 2 Tim. 2.1, 2. where the Apoſtle exhorts us to pray for Kings, and them in authority: and he gives this reaſon, That we may lead a quiet and peaceable life in all godlineſſe and honeſty. By which is evident, that the object of his power, is not only things concerning externall peace, but ſuch things as concern godlineſſe alſo; he is to be the promoter of the one, as well as the preſerver of the other. And this was propheſied of Magiſtrates under the Goſpel, Iſa. 49.23. Kings ſhall be thy nurſing fathers, and Queens thy nurſing mothers. And the preſervation of the civil peace is not enough to afford ſuch a denomination nor adequate to the appellation or title of nurſing fathers, and nurſing mothers to the Church under the Goſpel. And it is ſaid, Revel. 21.24. of the future times of the Goſpel, That the Kings of the earth ſhall bring their glory and honour to the Church. There will be ſuch a time, which declares that they are to be more then meer protectours of their external civil peace. Nor will this, which is uſually alleadged, weaken this aſſertion, that if this power do belong to the civil Magiſtrate, as civil, then to every civil Magiſtrate, then to Pagan, as well as to Christian Magiſtrates. For we ſay, though this power doe belong to Magiſtracy in generall, and to all Magiſtrates, yet all are not fit and abl… to exerciſe it, the authority belongs to the Pagan, as well as the Chriſtian Magiſtrate, ſay Divines, but in a different ſenſe, one hath this power, in actu ſignato, the other, in actu exercito; one hath the right, but he wants the ability to exerciſe it, becauſe being ignorant of Chriſt, and the principles of Chriſtian religion, and thereby wanting the directive power, he cannot uſe the commanding and executive power.

And thus much ſhall ſerve for anſwer to the third Qu…ſtion. I have purpoſely waved Objections, that I might not unneceſſarily lengthen out this Diſcourſe, knowing this maxime to be true, Rectum eſt index ſui & obloqui. We come to the

Queſt. 4. Whether ſuch a power be needfull to the Church.

To which I ſhall give an anſwer in theſe few Concluſions.

Concluſ. 1. This civil coercive power i… not only unneceſſary, but unlawfull to be exerciſed in the planting of the Church, and bringing men to the faith of Chriſt. Churches are not to be planted by weapons,Lactant inſtit. l. 5. c. 10. but by doctrines; not by the power of the ſword, but by the efficacy of the Word; not by carnall weapons, but by spirituall means. The Commiſſion that Chriſt gave his Apoſtles for the spreading and planting of the Goſpel, was only this, Goe and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghoſt, Mat. 28.19, 20. the like, in Mark 16.15. And Chriſt tells us his Kingdome is not of this world, for then his ſervants would fight for him, Joh. 18.36. but that was not the way, to plant or advance his kingdom. Chriſt hath no need of ſuch carnall weapons for the planting of his Church, or the ſetling him in his kingdome: the Apoſtles had a warfare to fight, but the weapons of their warfare were not carnall, but spirituall, and yet ſtrong to pull down the ſtrongeſt helds of ſin and Satan, and to bring every thought in obedience to Christ, 2 Cor. 10.3, 4. They had a ſword to weild, but that ſword was no other, but the Word of God, the ſword of the Spirit, Epheſ. 6.17. Revel. 19.15. here were Armies to ſubdue even Nations to Chriſt, but theſe were armies of teachers, not of ſouldiers, as the Pſalmiſt alludeth, Pſal. 68.11. Externall force is not the way of Chriſt for the ſpreading his Goſpel, and planting of his kingdome: It is true here, Religio ſuaderi potest, cogi non poteſt, Men may be perſwaded into a religion, but they can never be compelled. All externall acts of power are not able to beget internall acts of faith. That is the firſt.

Concluſ. 2. This civil coercive power is not abſolutely, ſimply, and indispencibly neceſſary to the being of the Church of Chriſt upon earth. The Church of Chriſt had being, and was perfect in it's being and operations, when they wanted the priviledge and comfort of a civil Magiſtrate. The Church of Corinth, when the Magiſtrate was Pagan, 1 Cor. 6.1, 2, 3. was yet a Church ſanctified in Chriſt Jeſus, called to be Saints, 1 Cor. 1.2, 4, 5, 7. had power of Excommunication, 1 Cor. 5. 7, 13. was a perfect body of Chriſt, 1 Cor. 12. was able to edifie the whole body, 1 Cor 14 12, 25, 26, 27. and had power of the ſeals of the Covenant, 1 Cor. 11.20, 21. All which ſhews this power was not abſolutely neceſſary to the being of the Church of Chriſt.

Concluſ. 3. This civil coercive power is not abſolutely neneceſſary to the propagating and increaſing of the Church and kingdome of Chriſt. And this we ſee clear, 1.Ʋſ que ad Conſtantini tempora Imperatorum judiciaria authoritas religionem ethnicam mandavit, haec tamen conculcata ind…es ſuit, noſtra autem fides caput exeruit. Grae. am Philoſoph… a… ſi quivis Magiſtratus prohibuerit, ea ſtatim perit, doctrinam Chriſtianā oppugnant reges, & tamen creſcit Clera. Alex. Strom. By inſtance and experience of the Primitive Churches. The kingdome of Chriſt was not only planted, but it was propagated and encreaſed by the induſtry and labours of a few fiſher-men, when the Kings of the earth, Non modo minime faventes, ſed frementes, were ſo farre from yeelding their concurrence and aſſiſtance, that they ſet all their power and malice againſt it to ſuppreſſe it. And till Conſtantines time, which was not till the fourth century, ſome 300 years and upwards after Chriſt, the Goſpel never found any aſſiſtance from the ſecular power, thoſe former Emperours putting forth all their power to condemn and ſuppreſſe Chriſtian religion, and to command and advance Heatheniſh ſuperſtition and idolatry; yet notwithſtanding that it might be evident, our faith is not of man, but of God, the Church increaſed, the Gospel was propagated, and Paganiſme and ſuperſtition, notwithſtanding all theſe outward ſupports and props, was dead ſtro…k and died daily. All which ſhews the mighty power of God, and of his Go…pel. …f any Magiſtrate (ſaith one) had prohibited the Greek Philoſophy, it had quickly periſhed: but the Kings of the earth oppoſe Chriſtian Doctrine, and yet it increaſeth. All which, as it ſhews the power of God, and of his Goſpel: So it tels us, that there is not an abſolute neceſſity of any ſecular power, for the planting or propagating of Chriſts Goſpel and kingdome.

2. This is alſo demonſtrated by the efficacy: if not ſufficiency of ſpirituall means, wherewith Chriſt hath furniſhed his Church for the advancement of theſe ends, though the Kings of the earth ſhould not lend their aſſiſtance.

1. Chriſt hath ordained and ſet up a miniſtry, which is to continue to the end of the world, Mat. 20 19, 20. and this being ſtrengthned by the Spirit of Chriſt, is of might to carry on his own ends, to advance his own kingdom, To throw down all ſtrong holds of contrary reaſonings, and to bring in ſubjection every thought to the obedience of Chriſt, as the Apostle doth declare, 2 Cor. 10.3, 4.

2. Beſides this, Chriſt hath ordained and appointed cenſures in his Church, which being faithfully and duely adminiſtred, may be effi…acious means to preſerve the truth, ſuppreſſe errour, and remove out of his kingdome what ever doth offend. And the Primitive Churches in the want of any other aſſiſtance, though they were indeed infested with many hereſies and dangerous errours, yet had plentifull experience of the efficacy and bleſſing of theſe means, whereby the Churches did in a great meaſure preſerve and free themſelves from thoſe poyſonous errours that did ariſe among them. All which ſhews, that the civil coercive power is not of abſolute neceſſity, either to the planting or propagating of Chriſts Church and kingdome. But yet,

Concluſ. 4. Although this civil power be not abſolutely neceſſary to the being, yet it is very conducefull, and apprimely requiſite to the well-being and flouriſhing condition of the Churches of Chriſt in peace and godlineſſe. This the Apoſtle intimates, in 1 Tim. 2.2. where he exhorts us, To pray for Kings and them in authority, that we may lead a quiet and peaceable life, in all godlineſſe and honesty. And this the Primitive Churches in the firſt Centuries found, by experience, though in the want and oppoſition of it, they were kept in being (for God will have his Church on earth, though all the powers of the earth ſhould ſet themſelves againſt it) yet they were miſerably infeſted, not only with diſturbing, but with d structive errours, which threatned the very unbeing of the Churches of Chriſt. All which tells us how conducefull and requiſite this power is, for the preſerving of the Churches of Chriſt in their well-b…ing. Nay, and I ſay yet further, though this power be not abſolutely neceſſary, yet is it neceſſary by Gods ordination; God hath ordain'd Magiſtracy to be the fence of his Churches, the protection of his people; he hath promiſed they ſhall be nurſing fathers, and nurſing mothers to the Churches of Chriſt under the Goſpel, Iſa. 49.23. A great honour as well as duty. And it is our ſpeciall duty to pray for ſuch in the want of them, and in the enjoyment of ſuch to rejoyce under them, and bleſſe God for them, as the higheſt outward priviledge the Churches of Chriſt can enjoy on earth. And thus much ſhall ſerve for the fourth Queſtion. We come now to the fift and laſt propounded, viz.

Qu. 5. How this power is to be diſpenced?

In anſwer to which I ſhall lay down ſix neceſſary rules, or cautionary advices, to which I ſhall only annex my deſires, and ſome wayes for a happy accommodation between the brethren, and ſo conclude this Diſcourſe. We ſhall begin with the Rules neceſſary to be obſerved in the dispencing of this power. And

1. This power is to be diſpenced rightly. Magiſtrates have not an abſolute power, to eſtabliſh what they pleaſe in point of religion, but a power ſubordinate unto, and to be regulated by the will of God. He is Gods miniſter, and therefore is not to ſet his will above, or againſt his Maſter.Reget cu… in errore ſunt pro ip…o leges contra veritatem faciunt, cum in veritate ſunt, cōtra errorem pro ipſa verita e decernunt. Aug. cent. Creſc. l. 3. c. 51. Cum catholici ſum reges, benè utuntur hac poteſtāte, cum haeretici, abutuntur câdem. It were better the Sword ſhould ruſt in the ſcabbard, then it ſhould be drawn forth againſt God and truth: better to bear the Sword in vain here, then to mannage the Sword to the diſſervice of God. It will be farre more eaſie to render an account of not uſing, then for ill uſing of this talent of power. Certainly this power may be lawfully uſed, and it may as ſadly and as dangerouſly be abuſed: It is lawfull to ſuppreſſe ſome errours, but it is fearfull to lend the ſword to the ſuppreſſion or extirpation of any truth. It is better not to doe, then to doe wickedly. How miſerably Kings and Emperours have failed, nay abuſed their power in this, is known to all. When Kings have been in an errour, they have eſtabliſhed laws for that againſt the truth, when in the truth they have made decrees for the truth againſt errour, which may be a trembling conſideration to thoſe who write of this power, and an awfull caution to them, who are to uſe it. Volumes might be written, how miſerably the Kings and Potentates of the earth have been abuſed, in lending their Sword to ſuppreſſe thoſe for errours, which have been the precious truths of God, and to advance thoſe things for truths, which have been pernicious and deſtroying errours.S… e ictum imperato…is ſit, ut propter verae fide profeſſ…o emperſecutionem ſubcamus, parati ſ u…nus om ne…in martyr…um, non in ob…e …uium. Atha in epiſt. ad ſolitar. vitā agentes. 1. Princip…s de…et …ogere ſubditos ad illam religionem quam ipſi in conſcrentiis ſais …ud ca…t eſſe verā … Subdeti non debent profiter… re…gi…nem à …rincipe inperatam, n…ſi & ipſi ſimul judi cave…int illam eſſe ſanam & …tho…oxā. Of which more in the next particular.

This is certain, there is no power againſt God and his truth; if therefore the Kings of the earth, either out of pride, or negligence, or ignorance ſhould establiſh errour in ſtead of truth, we are to ſay with the Apoſtles, It is better to obey God then you, as Athanaſius ſaid, If the Kings of the earth ſhould command that we ſhould undergo perſecution for the profeſſion of the truth; we are prepared for marty…dom, rather then other obedience. Brentius hath two propoſitions, which by many are ſaid to be aſyſtata, inconſiſtent.

1. That Princes ought to compell their Subjects to that Religion, which they in their conſciences doe judge to be true.

2. That the people ought not to profeſſe that Religion, which is commanded of the Prince, unleſſe they doe alſo judge it to be ſound and orthodox.

Indeed theſe two ſeem repugnant one to another. But certainly he doth not mean by the firſt propoſition, that the Prince is to compell his people to the practice of that which he doth ſimply judge to be truth, but what God in his word doth aſſert for truth; if the Prince be in an errour, he is not to enforce his erroneous judgement upon his people, but to lay down his errour, and ſearch out the truth; yet this perplexity he ſtands in, if he doe enforce his people to errour, he ſins directly againſt the law of God, and if he doe not doe it, he ſins againſt his conſcience, becauſe he neglecteth to advance that which his conſcience tells him is a truth. And upon this ground, I conceive he ſaith, that a Prince is bound to enforce his people to that religion which he in his conſcience doth thinke to be truth, becauſe (unleſſe another medium, which I thinke may, be given) he ſins, if he do not do it, either againſt the law of God, if he be in the truth, or againſt his conſcience, though he be deceived.

2. The ſecond Propoſition is more clear, That the people are not bound to profeſſe that Religion which is commanded, unleſſe they doe alſo judge it to be according to truth. The power of the Magiſtrate doth not binde to obedience, unleſſe his commands be conſiſtent with the will of God. It his commands be contrary to Gods will, Quando re ges pro er…ore contra veritatem conſtitu…nt ma…as leges, probantur benè …relentes, & coro…ā tur perſever…ntes. Aug. de correct. Don. …. c. 13.Patiendum potius quod Rex minatur, quam faciendum quod ab illo jubetur. It is better to ſuffer what he threatens, then to doe what he commandeth. Hence Auguſtine hath this paſſage, When Kings doe make laws for errour againſt the truth, beleevers are tried, and perſeverers are crown'd. So much for the firſt.

2. This power is to be diſpenced knowingly; not only rightly, but knowingly. We have no Altar to the unknown God, blinde worſhip, and ignorant ſervice is a ſinfull ſervice; though you doe not ſin in the matter done, you may doe rightly, yet you ſinne in the manner of doing, if you doe not do it knowingly; that word that hath put power into the hand of the Magiſtrate, muſt be his light and guide in the managing of it. It is a high abuſe of this power to exerciſe it raſhly and inconſiderately; with what reaſon or religion can others be commanded to the obedience of that, which we our ſelves have not the clear and undoubted demonſtration is of God. If it be required that we are to be fully perſwaded in our own minde before we doe, much more is it requiſite that there ſhould be a full perſwaſion, a clear evidence from the Word, before we doe command others to doe, leſt we be partakers of others ſins; and in this run the hazard of oppoſing God. Thoſe things which we do not knowingly, we can never do ſurely; a man may ſtrike his friend, as well as his enemy in the dark, and not to do ſurely here, is to do ſinfully. In matters of fact the Magiſtrate hath done his duty, and is clear in the doing of it though the witneſſe prove falſe, Deut. 17 6. At the mouth of two or three witneſſes, ſhall he that is worthy of death, be put to death. And the Magiſtrates going according to this evidence in matters of fact is clear, though the witneſſe be falſe. But I cannot thinke it ſo in matters of faith; he is to goe by another rule, and by ſurer demonſtrations. It is not here what this man ſaith, or that man ſaith, but what God ſaith. He muſt enquire and know fully, before he require any thing of his people. It is his duty to ſtudy what is Gods will, to read Scripture, to compare Scripture with Scripture, to conferre and labour to be reſolved of difficulties, he muſt pray, and he had need to aſſemble godly, humble, unbyaſſed, unintereſſed men, to enquire and finde out the minde of God; there cannot be too much done, before actions of ſuch a high nature are attempted. If notwithſtanding the beſt and fulleſt means upon earth uſed, a Magiſtrate may be miſtaken, then how fearfull a thing is it to attempt actions of this nature without any conſiderations at all. Upon what dangerous rocks and precipices do the powers of the earth run themſelves under Popery, who never enquire into the truth, but blindely lend their utmoſt power to eſtabliſh and maintain by fire and ſword, Par in Ro. 13. prop. 3.what ever the Pope commands? Indeed they had need to beleeve him to be infallible, and that he cannot erre, who are to execute his commands, becauſe he requires them. Thoſe who act ſuch things, becauſe any man or men on earth ſay it, had need of ſuch a belief. Certainly a Magiſtrate in the execution of this power had need of better ſecurity, then either man or men can give him. Former times do tell us, how miſerably the powers of the earth have been abuſed, even when they have been deſirous to eſtabliſh the truth, and ſuppreſſe errour, yet they have been deceived with a ſhadow of truth, and in ſtead of truth have establiſhed errour.Fefellerunt A…i…ni… ignorantem regem, ac perſua ſerūt, ut falſam credendi formulā e…cleſijs impo…eret. H…lar. de Synod adverſ Ar à. It was ſo in the dayes of ſome of the Emperours, when Arianiſme raigned, and many ages have made it good ſince by wofull experience. And therefore certainly there had need to be good ſecurity, before ſuch a power be exerciſed. It hath been uſually ſaid, that a Synod is to goe before, diſquirendo, dirigendo, docendo, in enqu…ring, directing, teaching; and the Magistrate is to follow, jubendo, ſanciendo, cogendo, in commanding, …ſtabliſhing and compelling. I am ſure there is more reaſon that the one go before, then there is neceſſity the other ſhould follow after.

Yet miſtake me not, I ſpeak not this to countenance the skepticalneſſe of theſe times, as if a man ſhould be afraid to ſpeak, write, act againſt any opinion what ever, for fear it be a truth: I leave that to them who have their God and religion to ſeek. Nor doe I thinke Gamaliels ſpeech to be ſo good divinity, as many make it, Act. 5.38, 39. to me he ſeemes no better then a meer Polititian and a nullifidian, by his ſpeech, doubting whether the Apoſtles doctrine was from God or men. Such Skepticalneſſe is better in Philoſophy then in divinity. Certainly we are not to fluctuate and doubt in a pyrrhonian vacillation and uncertainty. As there is ſuch a duty, ſo there is ſuch a ſinne, to be ever learning, and never comming to the knowledge of the truth: And it is a greater judgement then men are a ware of, to be given up to this Skepticalneſſe of ſpirit, certain in nothing; how ever men look upon it, yet ſure it is no better then a diffuſive Atheiſme. Scruples are not ever the arguments of a broken heart, but ſome times of a broken head; and how ever men look upon ſuch a spirit, yet ſure I am ſuch a spirit argues, 1. Weakneſſe of knowledge of the truth. 2. And ſlenderneſſe, ſleightneſſe of faith in the aſſenting to the truth of the Word: and, 3. In many it is no better then a temptation to divert and turn the ſtream of their deſires, affections, endeavours, from things certain, to the ſearch and enquiry into things uncertain, that they may spend their money for that which is not bread, and their labour for that which will not ſatisfie, Iſa. 55.2. And I wiſh that thoſe who are now laying out their money in ſuch wayes, would hear God ſpeaking to them in the heat of the market, why do you ſpend your mony for that which is not bread? for my own part, if I were an aſſertour of liberty, and againſt all coercive power, yet I ſhould abominate this medium to prove and defend it by, which overthrows all religion, and wounds the ſoul in the belief and certainty of all known truth. Certainly there are errours, there are hereſies, there are ſtrong deluſions, which carry many away, yea, and theſe errours, theſe hereſies may be known, els truth cannot be known; a man may be as certain that this or that is an errour, as that this or that is a truth, he that ſaith we cannot be certain of the one, doth, or would alike ſay we cannot be certain of the other. It is eaſily granted, That we know but in part, yet we may know certainly, though not fully: this is knowledge in part, hath reſpect to the meaſure and degrees of knowledge, not to the nature and certainty of our knowledge, in this life, fulnes of knowledge is not required to acting, but certainty of knowledge, though that be capable of improvement alſo: there may be certainty of knowledg, though there want fulnes of knowledge: it is not required I ſhould know all the will of God, but know that this which I do, is the will of God. And of that I ſpeak, when I ſay the Magiſtrate is to act knowingly, that is, he is to act from the certainty of faith, though not from fulneſſe of knowledge. 1. He is to be fully perſwaded, that what he oppoſeth is an errour. 2. That it is ſuch an errour as is the object of his power to ſuppreſſe. And, 3. That he doth a thing pleaſing to God in the ſuppreſſing of it. And this certainty of knowledge will be ſufficient to inable a man to act in this nature, though there want fulneſſe of knowledge. And ſo much ſhall ſerve for the ſecond, he is to act knowingly.

3. This power must be dispenced wiſely and prudentially. Not only juſtly and knowingly, but wiſely and prudentially. And this prudential diſpencing of this power lies in theſe three things, viz, in the dispenſation of it, with diſtinction.

1. Of errours.

2. Of perſons.

3. Of penalties.

1. It muſt be dispenced with distinction of errours. Certainly it is not every difference in judgement or practice, no, nor every difference from the truth, no nor every errour maintained that is to be the object of the Magiſtrates power, this were to deny a Chriſtian latitude to men; this were to kill flies with beetles. The remedy may be worſe then the evil is. It is ſaid of Domition the Roman Emperour, that he ſpent his time in killing of flies; it was a work unworthy ſuch a perſon as he was. Certainly the Roman Empire was not ſo much disturbed with a flie. It is unworthy the power of a Magiſtrate, to make every puny difference, every diſſent from the apprehended truth, or common rule, the object of his coercive power. Without doubt there is a latitude to be afforded to men of different judgements, yea and of different practices in ſmaller matters; otherwiſ… this power in being a relief, would be a ſcourge to the Churches of Chriſt▪ There muſt be a diſtinction made of errours. I have told you that ſome were errours in doctrine, ſome in practice. And both theſe, either ſuch as were principall, or leſſe principall, either fundamentall or circafundamentall, or but circumſtantiall. I ſhall not run into the many diſtinctions th…t might be made. Certainly there are ſome errours, of which I may as well as of ſome truths, that their ſuppreſſion is their growth; this way of leſſening them, is the way of increaſing them. That by which you thinke to be their death, doth but give them life: And this ariſeth,

1. Either from the croſſeneſſe of mens ſpirits, Nitimur in vetitum, Men love ſtill to taste of forbidden fruit.

2. Or from the conſcientiouſneſſe of men: they are ready to thinke there is ſome good in that way that is oppoſed and ſuppreſſed, the world lies under prejudice, it hath ſeldome been a friend to truth. And that jealouſie that is in men concerning earthly powers, having ſo many intereſts and ingagements to tempt and bias them, doth perſwade much with men, who contemn the world, to thinke there is ſomething in that which the world (as they look upon it) doth oppoſe.

3. Or it may ariſe from the rigorous and violent cauſes that may be uſed againſt ſome opinions, which hath been ever harſh to men of tender and conſcientious ſpirits. Inſomuch that often times thoſe opinions, which otherwiſe would expire, and breath out of themſelves; By this means their date is lengthened, and their aſſerters increaſed, and breaches are multiplied. And what ever others doe, yet God forbid that we who but even now came out from under a cruell tyranny, ſhould ever ſo farre forget, as to be oppreſſours of others, even for differences of the like latitude, which we complained under, and deſired relief of, but could not enjoy it. Yet I ſpeak not this to countenance toleration of all kinde of errours; Errours are to be ſuppreſſed, yet are they to be dealt withall in diſtinctions; ſome, but not all.

There are four kinde of errours, which I conceive fall under this power, and are not to be ſuffered.

1. Such as are eminently and highly diſhonourable to God, whoſe honour ſhould be more dear to us then our lives. Of which ſort, are blaſphemy, idolatry, &c. Theſe men have ſinned away the very light of nature; they, have plucked up the common fences, and bounds of nature, and are not to be ſuffered.

2. Such as are ſubverſive to faith and godlineſſe: Carnall weapons are good enough for carnall opinions; juſt it is that thoſe men ſhould be commanded, who are under no command of duplicate page duplicate page conſcience, that they ſhould fall under civil power, over whom the power of God, and the power of conſcience hath no command.

3. Such as are deſtructive to civil government. Men whoſe opinions are deſtructive to a State, may juſtly be deſtroyed by a State, be their plea of conſcience what it will; and upon this ground are Jeſuites and Prieſts cut off with us, becauſe their opinions are ſubverſive to government, and tend to ſeduce the people from their allegiance, and to bring all under the vaſſalage of Rome; they teach, that every one is bound to reſiſt an heretike, of which ſort they make all Proteſtants, arctiſſimo conſcientiae vinculo, with the ſt…icteſt bond of conſcience, and that hereticall; and excommunicated Princes by the Pope, may be killed by their Subjects: that no faith is to be kept with heretikes, &c. All which tends to the ſubverſion of any civil Proteſtant State.

4. All ſuch as are evidently diſturbing to the peace of the kingdoms. Such as cuts aſunder the ſinews of humane ſociety: theſe certainly are not to be born withall.

And for other differences, if they be not deſtructive to faith, and the power of godlineſſe; or, if thoſe differences be not ſeditiouſly and turbulently promoted, but managed humbly, prudentially, holily, though they may be many from the common received rule. I ſay, as another before me, in the words of Job, Job 3.4. Let that day be darkneſſe, let not God regard it from above, neither let the light ſhine upon it, wherein it ſhall be ſaid, that the kingdome of Chriſt is divided, that the children of God are turn'd oppreſſours and perſecutours one of another. And ſo much of the firſt.

2. This power is to be dispenced with diſtinction of perſons. I thinke theſe conſiderations might come in,

1. The quality

2. The quantity

of them.

But I will deal only with the firſt.

1. The quality of the perſons. And here it is to be conſidered, whether they be men of tender, or of turbulent ſpirits, whether they be conſcientious or contentious men, whether the ſcruple be the fruit of an erroneous judgement or perverſe will. There is no queſtion, but there ought to be all tenderneſſe to tender conſciences: he that purſues his conſcience, though he erre in things of leſſe moment, may be ſaved; but he who acts againſt his conſcience, in things of the ſame indifferency, condemns himſelf. And certainly, though other conſiderations may be taken in, as whether they be men of godly, of peaceable lives; whether they be meek and humble, or proud and impetuous, yet this is the grand and main enquiry, whether they be men truly conſcientious, whether they are men and women truly of tender conſciences. There is no doubt but many uſe conſcience as an empty plea, and ſet conſcience as a bulwark againſt all, and will ſay, This is my conſcience, and what hath any man to doe with my conſcience, I am only accountable to God for that, and not to any man. Thus many get hold of conſcience, and ſhelter themſelves under the plea of conſcience. We read, when Joab would ſhelter himſelf from the wrath of Solomon, he runs to the horns of the Altar, there he takes refuge & ſanctuary: yet was not Solomon afraid to deal with an ungodly perſon, though he had taken a holy refuge, though he would not leave his refuge, yet his refuge left him, and could not be a ſhelter to him. There may be many thus, who ſeek refuge for their errours by the plea of conſcience, whom yet their refuge delivers up, and laies them naked, notwithſtanding all their refuge. It would be worth enquiry, how we might finde out conſcience in an errour, from an errour in conſcience; A man truly conſcientious, from a man pretending conſcience. Though ſomething have been ſaid by others, relating to this, yet I ſhall give you my thoughts on it, in theſe few diſcoveries.

I. Conſcience in an errour, is truly conſcientious in an errour.

1. He hath been conſcientious in the entertaining.

2. And he is conſcientious in the maintaining of his opinion.

1. He hath been truly conſcientious in the entertaining of an opinion, he hath not been byaſſed with corrupt affections, with carnall intereſts, with ſecular aims and ends; he hath ſtudied, read, prayed, and hath taken up his judgement, as the anſwer of all theſe; He hath ſtript himſelf when he hath gone to read, hath carried no minde thither, but went to take a minde thence, he went reſolved to yeeld up himſelf, and to be caſt into the mould of truth, he went willing to be conquered and fall down under the light, and thought it ſpoyl enough, to be the spoyl of truth. When he went to pray, he ſtript himſelf alſo, and went without a prepoſſeſſed or engaged heart, ready to receive Gods ſtamp, and goe which way ſo ever God ſhould encline him; he ſought not God, as the Iſraelites enquired of the Lord, Jer. 42. with a heart prereſolved and preingaged to goe his own way, but did wholly yeeld up himſelf to goe the way of God. And now hath taken up his way as the reſult of all his pains, and all his prayers,

2. He is conſcientious in the maintaining of his opinion. He doth not maintain it perverſly, proudly, factiouſly, but meekly and humbly, though stedfaſtly and ſtrongly. He acts in all his diſſentings with conſcience and humility; he will not vaſſall any truth of God to maintain his errour; he will not make uſe of any means unlawfull to advance his own opinion; but you ſhall ſee the ſame conſcience in the maintaining, that was in the entertaining of his opinion.

Now then on the contrary, if men have been bribed into an opinion, tempted in by baſe ends, and worldly advantages, if they have been byaſſed by intereſts of friends, relations, or any thing without them; if they have taken up an opinion, becauſe others took it up, &c. it is a ſure ſigne that this man is not conſcientious in his errour. And I know not what ſhould put the difference, if a man may be bribed into an errour, why may he not be frighted into a truth, at leaſt from his errour, inaſmuch as it is better to be frighted into truth, then to be bribed into errour. And what I ſay of entertaining, I may ſay of maintaining of an opinion, &c. But I paſſe this.

2. Conſcience in an errour is able to hold forth ſome evidence, ſome light out of the Word (though miſtaken) he is able to ſay ſomething for his opinion, conſcience is not prevailed withall, but by ſome ſhew of truth, ſome appearing demonſtration from the Word: ſuch a man he is able to tell you, what that is which doth over-power him in the belief of ſuch Doctrines or opinions; he is not led by example, nor carried away with a faction; nor doth he take up this opinion, becauſe others doe; nor doe intereſts and relations prevail with him, but it is ſome ſhew of reaſon, ſome evidence of Scripture that hath over-powered him. If any thing below this hath wrought him into an opinion, certainly the opinion hath not power over his conſcience, and ſomething below this may bring him out again. This is a good diſcriminative diſcovery of men; if conſcience be truly in an errour, he can ſay ſomething for it, he can tell you what hath prevailed, what hath over-powered his conſcience. No man can ſay, this is an errour, or this is a truth, becauſe I am ſo perſwaded, but becauſe God hath ſo revealed, To the word, and to the teſtimonies, if they speak not according to this truth, it is becauſe there is no light in them, Iſa. 8.20. And therefore conſcience in an errour can give you ſome grounds out of the Word, it can tell you what hath prevailed with his ſpirit, what hath commanded his ſoul into the belief of that which he holds for a truth.

3. Conſcience in an errour, is willing to receive, to let in, and ſubmit to further light, if it can be held out to him; if any can make out by the Word his opinion to be an errour, he is willing to ſubmit to it, and fall down at your feet, bleſſing God for it, and humbly thanking you for the diſcovery of it, which certainly is the genuine diſpoſition of conſcience in an errour, as light brought it in, the appearance of light, ſo light ſhall drive it out, the evidence of light. And he thinks it honour enough to be conquer'd by truth, as I told you, he would rather be the spoyls of truth, then carry away the trophies of errour. So willing is he to give up himſelf to truth, and to retract his errours, which makes me ſometimes wonder at Luther, who you know held Conſubstantiation, and did violently maintain it againſt many learned Divines of his time; yet a little before his death, talking with Melancthon, whom he had often oppoſed in it, doth ingenuouſly confeſſe, that in the point of the Sacrament he had gone too farre; here was ſomething; the acknowledgement of the truth, but yet taking counſell of men, rather then of God, for fear leſt if he retracted thoſe opinions, the people would have ſuſpected his other doctrines alſo, he would not publiſh it, but left it to others who ſucceeded him to root it out inſenſibly: which hath been the ground of ſo many diviſions,D. Reyn. praelect 4. in l. Apoc. p 53. Col. 1 and ſo much blood between the Calvinists and Lutherans, and is ſuch a breach to this day.

4. Conſcience in an errour (bear with my expreſſion) fears no ſtorming. There is errour in conſcience, and conſcience in errour: when errour is in conſcience, it hath conſcience for its buckler, it takes conſcience for its ſhelter and defence, it gets into conſcience as its ſtrong hold, being otherwiſe afraid of ſto…ming; but when conſcience is in errour, it holds out errour for its buckler and defence, which becauſe he apprehends it to be truth (for it is conſcience in errour) therefore he fears no ſtorming, no power or oppoſition what ever. He apprehends it to be a truth, and therefore is confident of its ſtrength, that it is able to hold out all oppoſition; if it will not, he is glad to revoke it, and will conclude it an errour, becauſe it will not hold out oppoſition, and ſo will no longer make lies his refuge.

5. Conſcience in an errour is firm in the truth. If you ſee men to yeeld up truth, and yet are ſtiff in their errour; if you ſee one to wave a tru…h, which is received of …ll, and yet is pertinax in an errour, peremptory in an opinion, which is oppoſed by all, you may ſuspect that man. Try then, if ſuch men have the like firmneſſe to truths of common reception and agreement, as they have to thoſe things wherein they are ſingular and differ from others, if ſo, certainly here is not conſcience truly in an errour.

6. Conſcience in an errour is uniform; conſcience truly conſcience is uniform and regular in all the acts of conſcience. We ſay that temper of body is not good, which is hot uniform, if it be hot in one place and cold in another; nor is that temper of conſcience neither; ſee then if there be the like conſcience in other things, whether he be in all his actions under the power of conſcience, as he profeſſeth to be in this; whether he doe not make conſcience of tithing mint and aniſe, and none of the great things of the law; or as the Prieſts, who made no conſcience of murthering Chriſt, and yet they made conſcience, as they ſaid, of ſuffering his body to hang upon the croſſe, becauſe it was the preparation for the Sabbath. This was deviliſh hypocriſie. Conſcience is uniform, and he that is truly under the power of conſcience in one thing, is alſo under the power of conſcience in all things. S^t James ſaith, He that bridles not his tongue, that mans religion is in vain.

7. Conſcience in an errour will not make uſe of any ſinful, unlawfull way to uphold his errour. He will not make other truths a ſtalking horſe to hold up that; he will not ſtretch a place of Scripture to ſerve his ends; he will not caſt dirt upon another truth to give more luſtre to his; he will not make uſe of other truths of greater concernment to ſerve, as a threſhold, to advance his. Indeed, where errour is maintained out of faction, or a ſpirit of errour; there they will make all to ſerve their own ends; they care not to pull down the very pillars of religion, nor what they ruine to raiſe up a ſtructure for errour; he cares not to weaken the power of ſuch Scriptures, which afford foundations of comfort to a ſoul, if he may make them ſerviceable and uſefull to him, he will give up a place for comfort, looſen the foundations of comfort and holineſſe, if by that he may lay the foundation, or ſtrengthen his own fabrick and errour: which is a high peece of deviliſhneſſe. And, I ſay, this age is too guilty of it.

And now by theſe rules you may be able to know whether conſcience be truly in an errour, or whether only errour be in conſcience; whether it be truly conſcience, or only a pretence of conſcience: if it be truly conſcience, and ſuch a conſcience, as I have ſpoken of, God forbid that any ſhould lift up a hand againſt ſuch an one. I will ſay of ſuch, as Augustine ſaith to Procutianus the Donatiſt, Such perſons erring from the truth, must be drawn home by milde inſtruction, and not by cruel enforcement. Spirituall weapons are moſt proper for ſuch a conſcience. Carnall weapons will never accompliſh their end, this is ſure, A conſcience that cannot be bribed, cannot be frighted; he that is above the favours, he is above the tenours of the world too. When the Emperour offered Baſil great preferment to tempt him from the faith, he rejects them with ſcorn, ſaying, Offer theſe things to children, after he threatned him moſt grievouſly, Baſil contemns all, and ſaith, Threaten your purple Gallants who give themſelves to their pleaſures. In vain are promiſes or threatnings to them, to whom the whole world is deſpiſe d. A man truly conſcientious, though in an errour, he is too bigg for the world to conquer: morall weapons are the only way to deal with him, his ſufferings they doe confirm and eſtabliſh, yea and comfort him, in ſtead of ſhaking and unſetling him in his way. What ever is taken up upon conſcientious grounds, will not be left upon worldly diſcouragements; if it be, certainly there was no conſcience in it; or if any conſcience, it will quickly check him for it.

Men meerly forced from an errour, certainly had either no conſcience in it; or if they had, they injure conſcience, if meerly upon ſuch grounds, they doe recede from it. It is therefore my earneſt and vehement deſire, that men of conſcience, and ſuch as are truly conſcientious, would ſeparate themſelves from thoſe who falſly pretend conſcience. All march under your banner, all ſhelter themſelves under you, and pretend conſcience with you, who are men of no conſcience. You that are truly godly and conſcientious, Come out from among them, and be ye ſeparate,; be not numbered up among Atheiſts, Papiſts, Socinians, Arminians, &c. rid your ſelves of that generation, who hold ſuch deſtructive, and ſoul-murthering errours, and yet pretend conſcience with you, and we have done, we will follow you no longer.

And thus I have done with two of the Rules to be obſerved in the prudentiall diſpencing of this power, viz. that it be dispenced with distinction of errours, and with diſtinction of perſons. We come now to the third, which is,

3. This power is to be diſpenced with distinction of penalties. There are degrees of errour; all errours are not alike culpable: ſome errours are more ſinfull, more dangerous and deſtructive then others are; and as all are not alike culpable, ſo ſhould not all be alike puniſhable. Beſides, there is difference alſo in the perſons, who are in the wayes of errour, ſome are ſeducers, others ſeduced; ſome are the promoters, others but the followers; ſome again are of proud, arrogant, turbulent ſpirits; others are of meek, humble, conſcientious and peaceable ſpirits; all which layes down an unqueſtionable ground of diſtinction and difference to be made in the diſpencing of this power. Calvin layes down a three-fold diſtinction of errours.

1. There are ſome, ſaith he, which ought to be tollerated and born withall, by a ſpirit of meekneſſe, and are not by any means to divide and ſeparate between brethren.

2. There are others, which though they deſerve chaſtiſement, yet ſaith he, Modicum castigationem ſufficere, gentle correction is ſufficient.

3. And there is a third ſort of errours (ſaith he) which plucks up religion by the roots, overthrows the foundations, are full of blasphemies againſt God, and carries poor ſouls into deſtruction, &c. And theſe, ſaith he, are to be cut off with the ſevereſt puniſhments. And with this conſents Bull…nger, Beza againſt Bellius and Monfortius, &c. By which is evident from them, that as they held a difference of errours;Calv refu. error M ch. Servet p. 694. inter opuſc. ſo did they alſo affirm diſtinction of penalties. All errours are not alike ſinfull, nor are all errours alike puniſhable. Certainly, there will be differences in opinions, We know but in part, and every one hath need of his grains of allowance, otherwiſe the beſt may be found too light.Frate…nam inter eccleſias evang licas cō mu…o…e n non eſſe reſcindendā ob diverſas de queſtiooni…us controverſis opiniones, &c. Davē. ad frater. communionem inter eccl. evan. …eſtaur. adbort. Z…n…h. in quart praecept. Fox Acts and Mon. And it is as certain that there are ſome errours, which are better healed by patience, then by puniſhment. And I could wiſh that thoſe which may be cured by patience, may never taſte of any outward puniſhment. Pity it were that things of ſmall moment ſhould ever divide or alienate the affections of thoſe, whom one God, one Lord, one faith, one ſpirit, one calling, bands of ſo great force have linked together. Certainly much in this caſe is to be borne withall, The bonds of the brotherly communion between Churches evangelical, ought not (ſaith Davenant) to be diſſolved upon every difference in opinion, but only for the denying and oppoſing fundamentals. And as their communion is not to be diſſolved; ſo is not the Magiſtrates power to be provoked againſt ſuch differences. It is a paſſ…ge of Zanchy, That thoſe who would ſtir up Princes, to have all p…ople, Kingdoms, Commonwealths, which (not overthrowing the fundamentals of Religion) differ from them in any thing, to be condemned of hereſie, excluded from favour, driven out of their coaſts, thoſe certainly are no friends either to their Princes, or to the Church of Chriſt. There is a Story in M. Fox in his Acts and Monuments, taken out of Guil. de ſanct. Amor. whom he commends for a valiant Champion of Chriſt, and oppoſer of Antichriſt, among other marks of falſe Apoſtles, he ſets down this, True Apoſtles did not procure the indignation of thoſe Princes, with whom they were eſteemed and regarded, againſt ſuch perſons as would not receive and hear them, according as we read in the life of Simon and Jude the Apoſtles: the chief Ruler being very angry, commanded a great fire to be made, that the Biſhops might be cast into the ſame, and all other who went about to defame the doctrine of Chriſt and the Apostles: but the Apoſtles fell down before the Emperour, ſaying, We beſeech you, Sir, let not us be the Authours or cauſes of this deſtruction or calamity, nor let us who are ſent to be the preſervers of men, and to revive thoſe dead through ſin, be killers of thoſe that be alive. Upon which the learned authour after this manner inferreth, They then who have the favour of Princes, and uſe it as an Engine against them who are contrary minded to them, are no true Apoſtles. I relate not this to give the leaſt countenance to that licentious liberty which men take in differences in theſe daies. Certainly this was farre from the intention of the authour, nor would I have it extended beyond the bounds laid down, but to caution men that they doe not devide their affections upon every difference, much leſſe ſtirre up that power, which they have an intereſt in, againſt thoſe, who doe not ſeditiouſly or fundamentally differ from them.

And this ſhall ſuffice for the third generall Rule laid down for the diſpencing of this power. We will be brief in the reſt. The fourth is this.

Rule 4. This power is to be dispenced orderly.

There are to be no corrections, till foregoing inſtructions. Arguments are to go before puniſhments: morall convictions and perſwaſions are to be uſed, before political and civil corrections doe come in. Nay, there is more neceſſity that the one ſhould goe before, then there is the other ſhould follow after; many things may be the ſubject of argument, which are not to be the object of puniſhment. We are bound to doe the one, even under ſuch differences, where to do the other we are under no ſuch engagement. Yet where that power is ingaged, it is not to precede, but follow all moral waies for the convincing and perſwading of them. To enforce the judgement, meerly by compulſive waies, is to make a man to forgoe the eſſentials of a man, and to put off his own reaſon, which, as he is a man, is to be the guide of his actions; Beaſts indeed their corrections are their inſtructions, but men are to have other T…utorage; Beaſts are capable of no other way, therefore we beat it into them: but man is: And therefore is he to be dealt withall by the power of arguments, not the ſmart of puniſhments: nay, to make a man to put off his judgement by meer compulſive wayes, is not only to un-man him, but in a kinde to un-Chriſtian him, For whatever is not of faith is ſinne, ſaith the Apoſtle. It was the ſpeech of Henry the third of France, a great perſecutour of the Proteſtants, unto the chief Commanders of his Armies, being himſelf now at the point of death, That Religion which is instilled into the ſouls of men by God cannot be enforced by man. I have read that Frederick Duke of Saxony, when his perſon and poſſeſſions were ceiſed upon by Charles the fift, becauſe he would not renounce his Religion, He asked his adverſaries, what they would have him to doe: I am, ſaith he, convinced, that the Religion I now live in is a truth, and ſhould I profeſſe another, I ſhould either diſſemble with God, and the Emperour, or draw near to that unpardonable ſinne againſt the holy Ghoſt; with which anſwer (ſaith my Authour) Charles the fift was well pleaſed, and did more honour the Duke afterward.

But you will ſay, What is all this to the purpoſe? theſe laboured to force them from the truth, not from errour.

It is true, they did, but yet, I ſ…y, conſcience truly conſcience in an errour (as I have ſhew'd) can be no more enforced, then conſcience in the truth. Certainly conſcience is to be dealt withall in an orderly way, precedent inſtructions, and moral ſatisfaction is to be given, before other means are to come in. And though other means in ſome caſes may be uſed, yet are they nor, 1. The only means. 2. Nor the first means. 3. Nor are they means to be uſed alone.

1. They are not the only means. I have ſhewed you many other in the diſcourſe of the Church-wayes to ſuppreſſe errour, viz. Such as were Fraternal, Paſtoral, or Judicial, &c. God hath ſet up many other remedies, which have been very mighty and ſucceſſefull for theſe ends: and therefore this is not the only means. And

2. It is not the firſt means; without doubt it is the laſt remedy, and is not to be taken up till other means have been uſed and found inſufficient, or inſucceſſefull. There muſt precede,

1. A conſcientious endeavour to convince them. I have ſometimes wondered at the Story of Theodoſius the Emperour, who cauſed a publike diſpute to be afforded to the Arians themſelves, although they had before been ſentenced and condemned by the Councel of Nice. If he did not too much, certainly we may doe too little; which then we do, if all foregoing means, and conſcientious ways to convince and perſwade with men are not attempted.

2. And if convictions will not doe, if moral perſwaſions can take no place, yet is there to be waiting alſo; and how long in theſe caſes, I cannot determine. Certainly either till ſome eminent good, or ſome evident evil doe appear. And it is probable in a ſhort time, one or the other will be diſcovered, by which either the cenſure may be juſtified, or the forbearance rejoyced in.

3. Nor is it a means to be uſed alone. Correction and inſtruction goe together in Gods diſpenſations, and ſo ſhould they in mans; brute creatures, their corrections are their inſtructions; but here, Vexatio non dat intellectum, theſe corrections will be confirmations, and often provocations, if inſtruction be not joyned with them: and therefore when theſe are uſed, all meek and powerfull wayes are to be practiſed, which may perſwade and reclaim from errour. And ſo much for the fourth.

Rule 5. This power is to be dispenced piouſly and religiouſly. In particular it is to be diſpenced,

1. Ʋpon religious grounds and principles. Certainly the Chriſtian Magiſtrate is ſet up of God, for higher ends then meerly to look to, and preſerve the civil peace. The things of this life are too low, and too narrow to be the adequate object of his care and truſt: he is a nurſing father, the miniſter of God for good, &c. And as his ends are higher, ſo his grounds and principles of working, are to be higher alſo, and ſuch grounds as are not only ſutable, but adequate to thoſe ends: if indeed his ends were only ſecular, and the things of this life, then might the grounds of his working be ſecular alſo, and meerly upon State principles;Sal maſ. de primatu. par 1 p. 291, 292, &c. but the end of his ordination being alſo the affairs of Jehovah, ſpirituall and heavenly things; therefore are the grounds of his working to be proportioned to the ends, and ſo are to be spiritual and heavenly; which ſure none will deny, but thoſe who ſay the Magiſtrate hath nothing to doe in the matters of Religion.

2. It is to be dispenced in a religious manner. A man may doe a thing materially good, and yet formally, and in reſpect of the manner of doing it, it may be evil. Jehu's work in cutting off the Baal-worſhippers, 2 King. 10. was materially good in it ſelf, agreeable to a former law;Pet. Mat. in loc. if he had no particular commiſſion for it at this time, yet the ground, the manner, the end of doing was corrupt, he aimed at himſelf, not God; he acted his own displeaſure, rather then Gods, and was rather his own revenger then Gods, whoſe he ought to have been; if he did the work for God, as the Apoſtle ſets it down, Rom. 13.4. It is a dangerous thing, when we ſhould exerciſe Gods graces, to act our own corruptions; when we ſhould be acted with the zeal of God, to be kindled with our own fire, and transported with our own revenge. That action cannot be good in the end, which is bad in the principle. And it doth loſe the glory of it's acceptance, when it is corrupt in the manner.

3. It is to be dispenced for religious and pious ends. To have corrupt deſigns, is ſinfull; and to have meer politick ends, is too low for the exerciſe of this power. Great ends befit great perſons. It is too low meerly to aim to make themſelves great, and not God; and to advance their own kingdoms, not Chriſts.

1. That God may be glorified.

2. That ſin may be ſuppreſſed.

3. That the Kingdome of Chriſt may be advanced.

4. That the Church may be purged.

5. That Gods people may be preſerved, are ends ſutable to ſuch a ſpirit, and wel-worthy ſuch a power. And ſo much for the fift Rule.

Rule. 6. This power is to be dispeeced mercifully and charitably.

1. Mercifully; and that hath reſpect to the meaſure of the cenſure. They that are to deal in buſineſſe of conſcience, had need to be conſcientious, men of tender and compaſſionate ſpirits. God would rather h…ve mercy above juſtice, then juſtice above mercy. Luther, though he was a man, whoſe ſpirit was thorowly heated, yet in his Epiſtle to the Divines of Norimberg, upon occaſion of the diſſenſions riſen among them, he ſhewed more mildneſſe of ſpirit then ordinarily he expreſſed; he hath this paſſage,Servire …e bet judiciū, non dominari charitati, &c. Luth. ep. ad Theol. Norimber. Judgement muſt ſerve, not rule over charity, otherwiſe it is one of thoſe four things which Solomon ſaith troubles the earth. Certainly this power is to be diſpenced mercifully. It were a ſad thing to make them ſuffer more then Chriſt would have them; this were conſcience-oppreſſion; it is much ſafer to do too little, then to do too much, when yet it is evident, it is our duty to do.

2. It is to be diſpenced charitably; and that hath reſpect to the end of the cenſure: Puniſhment, as it is not the meer end of the making any law; So neither is it to be the ſole end in the execution of it. This ſeems too harſh to me—If the Magiſtrates power be ordained of God to be helpfull in theſe caſes, I ſee no reaſon why it ſhould be ſo reſtrained; but in the exerciſe of it, he may aim at amendment, rather then puniſhment; and to reform, rather then to ruine. But it is high time to conclude this Diſcourſe.

I have you ſee at laſt done with the Rules, how this power is to be diſpenced. And in them have ſhut up the laſt great Queſtion. I ſhould now conclude, were I not ingaged by promiſe to ſay ſomething by way of accommodation of our preſent differences, eſpecially thoſe which are between the brethren (yet not excluding other who are peaceable and godly) at this time. I know what I ſhall ſpeak concerning this ſubject is in more reſpects then one born out of due time, which were enough, were not ingagements upon me, to ſilence me in my entrance. And indeed though it doe not prevail with me to deſiſt in my purpoſe, yet doth it perſwade me to move in a narrower compaſſe, then at firſt I intended. I had thought to have proceeded in this method.

1. To have laid down the motives perſwading to it.

2. The obſtacles impeding or hindering of it.

3. The means ſubſervient to the procuring of it.

But becauſe much hath been ſaid for, and ſo little hath been done alate, in the compounding and healing of our differences; and not knowing how to add to the one, or to recall the other, I ſhall be the briefer in what I ſhall ſay. Give me then leave to ſay,

1. That this accommodation is not impoſſible: if indeed it were, God doth not binde us to the ſeeking after it; he doth not bid us attempt impoſſibilities. The Apoſtle tells us, Rom. 12.18. If it be poſſible have peace with all men: he engageth us no further, neither in a civil, nor an eccleſiaſticall reſpect. And therefore we will lay down this for a foundation, poſſible it is. And I will name in theſe reſpects.

1. It is poſſible in respect of God, wi…h whom nothing is impoſſible, nothing difficult: things wonderfull to us, are eaſie with him; marvellous to us, are familiar with him, as he tells us, Zech. 8.6. Becauſe it is marvellous in your eyes, is it therefore marvellous in my eyes, ſaith the Lord of hoſts? He that reconciled man to God, is able to reconcile man to man. It is poſſibl…. Nay, and we are not only under a poſſibility, in reſpect of his power, but we are under, or rather in the poſſibility of a promiſe. He hath ſaid, Jer. 32.39. He will give us one heart, and one way—Have we the one, we are under the poſſibility of the other: he that hath done the one, can effect the other alſo.

2. It is poſſible in reſpect of our differences. If we look upon the nature of the things wherein they d…ff…r, they are not of ſuch moment as to divide between brethren; their differences are not about fundamentals, but ſuperſtructures: there is no opinion expreſſely maintained by either ſide, which is directly contrary to the ſubſtance of faith, or deſtructive to ſalvation… nay, what ever are ſuch, they are condemned by both. Nor … the difference in thoſe matters wherein they differ ſo wide, but they may be compoſed and brought together, if men will act humility and ſelf-denyal. It was ſaid of the differences between Luther and the Helvetians, That there was not any impoſſibility in respect of the things themſelves, if their spirits could be reconciled, Bucer in epiſt. ad Luther.their cauſes might eaſily be reconciled. Bucer ſaid of the reformed Churches, they agreed in the thing, and differed meerly in words, and manner of expreſſion. I would not lay ſuch a charge upon the brethren, it were a ſad and heavy charge; there are ſome things wherein they differ: but this, I ſay, in many things the difference to me ſeems rather to be in words, then in ſubſtance: and where the difference is ſubſtantiall, I doe not ſee, but if humility and ſelf-deniall might take place; if intereſts might be waved; if preingagements might be ſleighted, even in thoſe things there might be an agreement; Certainly, God doth not make the difference ſo great, as we our ſelves do make it.

3. It is poſſible there ſhould be an accord in respect of the perſons differing. It was the ſpeech of one concerning the reconciliation of the Germane Churches, It is poſſible for the moſt hot and rigorous ſpirits to be reconciled, but it is eaſie for peaceable and moderate men to be agreed. The differences are not between enemies, but between brethren, and neither of them proud, imperious and contentious, but both of them humble, holy and peaceable: Inſomuch that when any doth look upon their agreements in tempers, in natures, in grace, in doctrine, in Covenant, and in their ends too, they cannot chooſe but wonder at their diff…rence in waies; that thoſe who doe agree in ſo many things, ſhould differ in one, nay in one thing, in many things, whereof they alſo do agree. I may ſ…y here, as it is ſubſcribed at the foot of a complaint concerning the differences of the Reformed Churches, Oh that we ſhould agree in ſo much, and differ for ſo little! It is a ſ…d thing, and ſpeaks more evil to us, then all our evils upon us.

2. Shall I ſay, as this agreement is poſſible, ſo it is exceeding deſirable?

1. It is deſirable to Chriſt, witneſſe his prayer, Joh. 17.21. That we may be one, even as God and he is one. Shall I ſay it would be the joy of Chriſt in heaven, to ſee this accord on earth? it is that which he ſweat for, that which he did bleed for; it is a part of the travel of his ſoul, the income whereof will be deſirable to him. And doe but thinke what a grief it is to your Saviour, to ſee his people, members of his body, heirs of the ſame hope, that lay together in the ſame boſome of election, are ſharers in the ſame priviledges, born to the ſame hopes, that they whoſe names he carries together, and preſents before the Father continually in heaven, ſhould be divided and rent aſunder upon earth. It is a patheticall paſſage which Luther hath in an Epiſtle to the Miniſters of Norimberg, Suppoſe (ſaith he) you ſaw Jeſus Chriſt ſtanding bodily in the midſt of you, and by his very eyes speaking thus unto your hearts, What do you, ô my dear children, whom I have redeemed by my blood, renewed by my word, that you might mutually love one another?—There is no danger in your difference, but there is much in your diſſenſion, —Do not thus ſadden my ſpirit: Do not thus ſpoyl the holy Angels of their joy in heaven: Am not I more to you then all your matters of difference, then all your affections, then all your offences? Can any unjuſt trouble pierce your heart ſo much, as my wounds, as my blood, as I the whole Saviour Jeſus Chriſt? Certainly, as it is the grief of Chriſt in heaven, ſo (let me ſpeak after the manner of men) it would be his joy and glory in heaven to ſee the hearts and ſpirits of his own people united, and made one in the truth.

2. As it is deſirable to Chriſt, ſo it is deſirable it ſelf; the miſeries we feel in the want of it, doe exceedingly heighten and advance the worth of it to us. This indeed will be the crown of all our conqueſts, the glory of all our deliverance; the ruine of our enemies is nothing to the union of our friends: nor are all ſad calamities upon us to be compared to the diviſions among the Saints. Euſebius ſaith of Conſtantine, He was more troubled at the diſſenſions in the Church, then with all the warrs in his dominions. Indeed theſe are the ſaddeſt of diviſions, and carry deſolation in the face of them. The Philoſophers tell us, that each naturall body doth no leſſe deſire it's unity, then it's being: and how much more ſhould the body myſticall, without which unity it cannot long ſubſiſt in being? Every difference from unity, is a ſteppe towards a nullitie.

3. It is deſirable to us; It is the ſubject of all our prayers, of all our tears, and ſo deſirable that nothing will ſatisfie without it, though God have done much for this kingdome, and is ſtill riding on in his glory to doe more, yet we cannot but ſay with Abraham, What will all this profit us, if thy people be not one? Alas, how can we give up one another? Thoſe who have wept together, prayed together, worked together, taken ſweet counſell together, hitherto been one; how can we now be two? how ſad were it, if that thoſe who have been fellow-mourners, fellow-ſuff…rers, joynt prayers and contenders with God for theſe deliverances, ſhould not now be joynt enjoyers of the mercy and deliverance? Certainly this is deſired of all: as the way to it, let us breath after, and hasten that of the Prophet, Zeph. 3.9. When all that call on the name of the Lord ſhall ſerve him with one conſent: And that of the Apoſtle, Rom. 15.5, 6, 7. That God would grant us to be like minded one towards another, according to Chriſt Jeſus, that we may with one minde, and one mouth glorifie God. This is ſure the deſire of all, and ô that we ſhould be at one in our deſires, to be one, and at difference in the waies whereby we may be one!

4. It is deſirable to all the Churches of Christ. Where hath Chriſt a Church on earth that is not now in travel to ſee the birth of this unio…? where hath he a people that doe not pray, and wait we may be one? What the Hiſtorian ſaid of Ormus, I may ſay of England, If all the world were a ring. England were the jewel: It is ſo looked upon as the Jewel of all the Chriſtian world, for eminency of grace and holineſſe: And as our differences are the ſadning of the ſpirits of the Churches of Chriſt; ſo our union would be the j…y of their ſouls, even life from the dead, a ſufficient income for all their prayers, their tears laid out for it. Certainly, it is deſirable to all, but thoſe who deſire to dance in our aſhes, and would rejoyce in our ruine, the ſpeeding of which doth lie in our differences one with another.

Thus I have ſhewed you, that this agreement is poſſible, it is deſirable. I might ſhew you the neceſſity of it, the miſchiefs which are like to follow if it be not: but being done ſo fully by another hand, I ſhall wave it. And now in the laſt place, unto theſe weak deſires, caſt in ſome few thoughts which may be ſubſervient in this happy union and accommodation.

1. I wiſh that both parties would get their hearts more overcome with the love of union and peace; this very love of peace would carry us a great way towards an union; we can talk of it, but our hearts are not taken with it; we can play the Oratours, ſay much in the commendation of it, but who purſues it, who makes it the buſineſſe of his life to attain it? Doe we not rather ſide with our dividing intereſts, then with our uniting engagements? and ſeek rather to be well alone, then to be happy together? Who is it that ſaith reſolvedly, we muſt be one, we cannot live without you, nor you without us? It was a ſuperlative expreſſion of Luthers, writing to the Paſtours of Stratſburg, I pray you (ſaith he) be perſwaded that I ſhall alwaies be as deſirous to embrace concord, as I am deſirous to have the Lord Jeſus propitious to me. O that we had more of this ſpirit! That our hearts were ſo overcome with the love of union, that we could be content to be any thing, that this might be, and to tread upon our choiſeſt priviledges and intereſts, if they might be a riſe and advantage to this deſired union.

2. Silencing all diſcriminating, characterizing names, which are nothing elſe but badges of faction, bellows of ſtrife, markes of diviſion, fewell of debate, ſtampes of difference, trumpets of diſcord, and mainly obstacle a happy and deſired union. Theſe making us two, and in aliquo tertio, two oppoſite one to another. It hath ever been Satans deſign to ſowe the ſeeds of diviſion in the Church of Chriſt, hoping that Chriſts kingdom if once it be divided, will quickly be ruined: And that he might effect this deſign the better, he hath ſtill laboured to brand men with ſiding and dividing names, which hath been too ſuccesfull, not only to beget and keep up, but to fewel and encreaſe ſtrife and diviſions in the Churches of Chriſt. The Germane Churches can tell you the truth of this in their ſad and wofull experience, whoſe names of diviſions, Lutherans, Calviniſts, Zuinglians, Huſſites, &c. have ſo long torn and divided them, that it is a wonder that any of them have ſo much as a name. Some of the Fathers (not without cauſe) did exceedingly declaim againſt theſe names of diviſion. Epiphanius, who though he himſelf writ againſt 80.Epiphan. …er. 42. & 70. Non Petrianos, non Paulianos, ſed Chriſtianos nos oportet vocari. hereſies, yet he would not allow the Chriſtians to bear foreign, any other name to be ſuper added to the name of Chriſtian. And I have read it was the ſpeech of Nazianzen, We ought not to be called Petrians, or Paulians, but Chriſtians. Certainly he that ſees any thing, cannot but ſee theſe characterizing names, to be the very bellows of ſtrife, the trumpets of faction, and carry diviſion in the very fore-head of them, and I know no end of them, but to enlarge the differences among the Saints, and under theſe ill names to render up one another to be wooried by the multitude,Nullum criminis nomen niſi nominis crimen. Tertul. who ſee no further then the name, and think the name crime enough, when all the crime is often but the name.

3. Bury up, and forget all bitter and distaſtefull paſſages: Let an act of oblivion be made, in which all diſreliſhments either in language or action, word or deed may be buried up in ſilence: and let him be unworthy the name of a brother, who doth either renew them, or revive them. Bitter pils had need to be ſwallowed, not chawed: It was ſaid of the Polonian Churches ſeeking union, Though they could not conclude all their controverſies, yet they could bury up, and baniſh all contentions. I wi…h we might do the like, though we cannot ſtrait conclude our controverſies, yet let us baniſh all contentions. And in ſeeking to compound our differences in judgement, let us not by mutuall provokings, beget a diſunion in affection, which will enlarge our differences, and make them more irreconcilable. Differences at the firſt are often times ſmall, but like rivers, the further they go, the greater they grow, and the incandid, unbrotherly, harſh proceedings in them, are none of the least means of the inlarging of them. It were a happy thing, if in all debatings and writings for the future, harſh and unbrotherly paſſages, like rock…, might be avoided, and what ever in this kinde hath eſcaped any in the heat of the contention might be expunged, obliterated and forgotten. Leſt ſeeds of future diviſion (if our differences may not be compounded, which God forbid) ſhould be left to ſucceeding poſterity, who will be ready to imitate, if not out-act thoſe who have gone before them. We ſee a ſad example of this in the contentions among the Germane Churches, which ſtand up no land-marks to ſail by, but ſea-marks, rocks to ſhun and avoid. It would be a preparing way to our union and agreement, if by conſent of all, there might be a mutuall act of oblivion paſſe, whereby all former exasperatings might be forgotten and buried up in an eternall ſilence, and a mutuall obligation never to provoke or imbitter the ſpirits of one another more: we had all need rather to carry buckets than fagots, and to ſeek to leſſen, than to enwiden our differences; unbrotherly proceedings makes a difference, where there is none, and where there is any, it makes it twice as great; ſo that at the laſt, though the controverſies might be eaſily accommodated, yet the mindes and spirits of men exaſperated, imbittered and provoked, become hard to be reconciled.

4. Retract unjust charges in conſequentiall, or ſtrained deductions faſtened upon either. It is a uſuall fault in controverſies, to extend diſagreements beyond the purpoſe or thoughts of the perſons diſſenting; if they doe not differ, they will make them differ; if they diſagree in a little, and come not up to their thoughts, they will make their diſagreements too wide ever to be compoſed. How ordinarily do men by drawing deductions and conſequences from their adverſaries aſſertions, faſten ſuch opinions and tenents on them, which they abhorre, and neither apprehended nor granted? I grant there is ſome uſe to be made of ſuch reaſonings; we may labour to make an opinion odious to the maintainers of it, by diſcovering to them what conſequences and abſurdities do follow, and what deductions may be made from ſuch a doctrine, but we muſt not ſtrain their aſſertions, and make inconſequentiall deductions, much leſſe muſt we be ſo unbrotherly as to faſten all thoſe conſequences and deductions we make upon them, as their own ſenſe, and profeſſed aſſertions. Though Tertullian and others held the propagation of the ſoul, which certainly was an errour, yet they never held it to be mortall, they expreſſely diſclaimed that, and yet who ſees not but from the one, the other might be inferred. The Calviniſts charge the Lutherans with Eutychianiſme, which they utterly diſclaim, but yet may be inferred from their erroneous doctrine of Conſubſtantiation. They again charge us for making God the authour of ſin, which we deſervedly abhor, and yet they think it may be gathered from our aſſertions of predeſtination and providence.Noſtrum eſt, nō quid per ſe ex quovis ſequa…ur dogmate, ſed quid in illorum ſequatur conſcientia ſpectare qui tenent illud dogma, &c. Davē. adhort. ad frat con inter e…an e…cl p 12. One of our own learned Divines, who did caſt in his labours to the healing of the differences of the German Churches, alledgeth this paſſage out of Bucer, We muſt not ſo much conſider what will follow in the thing it ſelf frō every aſſertion, as what will follow from it in the judgment of thoſe who do ma ntain ſuch aſſertions — And he gives this reaſon, for as he who aſſents to the truth of ſome principle, cannot therefore be ſaid properly to believe and underſtand — what ever may be deduced from it, ſo neither can he who maintains an errour, juſtly be thought to hold all thoſe abſurdities, which abler men may infer from ſuch an opinion, &c. It ſhould therefore be our care not to ſtrain or force ſuch conſequences from their aſſertions which differ from us, as the matter will not bear, much leſſe to faſten ſuch deductions upon them as their profeſſed judgement; and if ſuch things have been done, it were a good way to agreement to retract thoſe unjuſt charges, which obstacle and block up the way to a happy union.

5. Let there be a truce and ceſſation from all matters of ſtrife and contention agreed on. Print not, preach not, ſpread not your differences; let there be a mutuall conſent not to publiſh ſeverall opinions, which makes the people like a troubled ſea without reſt, toſſed with contrary winds, and doth but heighten diſagreements, and make them more difficult to be compoſed and reconciled, partly, becauſe in ſo doing men are more engaged, and ſo harder to retract, and their parties are encreaſed, whom it is more difficult to ſatisfie.

6. Laſtly, Set upon a brotherly and amicable conference. And here, I fear (I ſpeak it with grief) I am as a man born out of due time: yet I will ſpeak my heart in it, though former attempts in this kinde have been abortive, yet after endeavours may be ſucceſfull; miſcarrying wombs may be fruitfull—let it be again, again commanded and attempted. In this conference let it not be thought preſumption, if I humbly ſuggeſt the conſideration of four things. 1. The perſons undertaking it. 2. The intention with which. 3. The manner how to be carried. 4. The obligations in it. I will ſpeak to them in brief.

1. The perſons undertaking it muſt be conſidered; it is the main requiſite to a happy agreement. Certainly they are to be holy men, principled from above, and not byaſſed with carnall and corrupt intereſts, humble men, not great in their own thoughts and opinions, not too big to cloſe wi…h any truth, nor ſo little as to ſide with an errour. Meek men, ſuch as are under the reign of reaſon, not the command of paſſion, and in the acting of the one, can ſilence the other. Self denying men, ſuch as can trample under foot their own concernments,Quis non vita ſua redimat ſubmotum iſtuc infinitum diſfidij ſcandalum. to advance the intereſts of Jeſus Chriſt. It was the ſpeech of Bucer, Who would not purchaſe the removing that infinite ſcandal that comes by diſſenſion, even with his life? Men truly of ſuch ſpirits might do much for the compoſing of our differences. And yet alas I dare not but perſwade my ſelf, ſuch we have had, and yet may ſay in the words of the Prophet, We looked for peace, but there is no good, and for the time of h…aling, but behold trouble.

2. A ſecond thing to be conſidered in this conference, is, The intention with which it is to be carried. Not to non plus, ſilence, or conquer one another, much leſſe to ſearch out diſagreements and enlarge them, but brotherly and humbly to finde out the truth, and conſcientiouſly to ſoader and compoſe our differences.

3. A third thing to be conſidered, is, The manner how it is to be carried; certainly, not paſſionately and contentiouſly as adverſaries ſtriving for maſtery, but brotherly, friendly, humbly, as men mutually ſeeking out for truth All ſtrife is unſutable, unles it be this, Who ſhall be furthest off from ſtrife. If once men fall to croſſing and contending one with another, they will never be able to perſwade, much leſſe to procure and ſettle any happy agr…ement.Noluit hāc laudem ad verſae parti concedere, quod pacis, & concordiae ſtud o…ores, quam ipſe eſſent. Daven. p. 4 It was the ſpeech of Luther at the agreement at Marperg, That he would not by any means ſuffer the adverſe party that honour, to outstrip him in the deſires of peace and amity. O that we could thus out go one another in the deſires after this happy agreement, and purſue it in an humble, brotherly way; in which ſhould we happily prevail with either party, they would not look upon themſelves conquered, but conquering; nor would they be aſhamed, like thoſe overmatched and overcome by their adverſaries, but would rather rejoyce at thoſe bettered by their friends.

4. A fourth thing to be conſidered, is, The obligations in it. And it were well, if ſuch perſons, meeting for ſuch ends, were under ſome ſolemn obligations or covenants, to lay aſide all other intereſts and engagements, and faithfully, impartially and conſcientiouſly to ſearch out for the truth, and to imbrace what ever overtures and hints of agreement God in his Word will afford them. When mens ſpirits are under ſuch weighty and ſolemn bands, they will not without clear and demonſtrable grounds from the Word oppoſe or diſſent one from another, nothing but God and truth ſhall part them. And I read of this practice in ſome former Synods and Conventions, we need to go no further then that of late, the Synod at Dort wherein the members of it, firſt the Preſident of the Synod, then all the Profeſſours, Paſtours and Elders of the Netherlands deputed to the Synod, and laſtly all the Divines of other Nations, did all joyntly binde themſelves in a ſolemn oath, wherein they engaged themſelves unto an impartiall examination, and deciſion of thoſe five Articles in controverſie, according to the Word of God, and undoubted rule of faith; promiſing in this whole action to propound nothing to themſelves,See Paget power of Claſſ. and Synods, p. 239. but the glory of God, the peace of the Church, and preſervation of the truth. And it were very requiſite that thoſe who are ſingled out, and ſet apart for ſuch a work, might be under ſuch engagements, that in the whole procedure of the work they might act as ſuch, who have the vows of God upon them, and might not be in ſuch danger to be led aſide with their own intereſts, engagements, affections or diſaffections, but might faithfully and ſingly ſeek after truth and peace.

And thus now a conference being ſetled, there are but three main things to be looked after. 1. To avoid all unneceſſary controverſies. 2. To conclude and establiſh agreements. 3. To accommodate differences.

1. All unneceſſary controverſies are to be avoided. As in doctrin there are fundamentall and ſuperstructive truths;Videl de epiſc Conſt. praefat. ſo in government there are foreign, and foreign, ſome things immutable and unalterable, and ſome things prudential and changeable. It was one way which*Epiſt. of Caſaub. to Car. Perrō. K. James adviſed for agreement, That there ſhould be care to distinguiſh between neceſſary and unneceſſary truths; the one is to be preached, preſſed, urged by the ſons of peace and truth, and a conſent therein to be obtained; the other was to be forborn, and place given to Chriſtian liberty, being but a needles occaſion of difference and diſſenſion. It was ſaid by a learned man concerning the healing of the differences of the Germane Churches, That as often as Divines of both ſides have ſet themſelves ſeriouſly about this work, they ſtill effected in it, as much as they deſired to effect, and they might no doubt have done more, if their own wills had not ſtood in their way. We cannot ſay the firſt; Daven. ad frat. com. adhort p. 3, 4.hitherto our endeavours in this kinde have not been ſo proſperous and ſuccesfull. And it ſpeaks ſadly to us, if all waies of union ſhall become means of diſunion; if all waies of agreement ſhall beget matter of ſtrife; if all reaſons for accord ſhall prove but arguments of further diſtance, and if our very purſuits of peace and accommodation, do ſet us farther from it, and render our agreements more difficult, more impoſſible. This is a ſad omen. So that it is our miſery we cannot ſay the first; and I am perſwaded it were our ſin to ſay the ſecond. It cannot but be imagined that all parties know how ſcandalous, how dangerous & deſtructive our diviſions are, and how ſweet, how deſirable and beneficiall both to our ſelves and others who love us, our union and agreements would be, & therefore it cannot in charity be imagined that our differences are lengthened, becauſe we have no minde to conclude them. What worldly thing is it that can compenſate or ballance ſuch an evil as this?

— Pax una tryumphis

Innumeris potior—

Agreement in it ſelf alone is more to be valued, then the triumphs and trophies of ſtrife; but is not here our miſery, do we not ſtumble in the threſhold? do we not in the very entrance, or firſt lancing forth into this mare pacificū, cumber our beginings with needles remora…? and ſplit our ſelves upon the rocks of unneceſſary diſputes, w^ch blaſt all our hopefull beginings, retard us in our way, & ends in nothing but ſ…rrow and f…rther diviſione.

2. A ſecond thing to be looked after, is, To conclude and eſtabliſh our agreements. We d…ffer in ſome things, but we agree in more; what is there aſſerted by one in point of doctrine, but is as zealouſly maintained by the other: and for matter of government, though in ſome things we d…ffer, yet in many things we do agree. It were a good ſtep towards this deſired accommodation, to conclude and publi…h our agreements, that as men have taken notice of our differences, which by too much artifice hath been rendered, and ſo apprehended wider, then in truth it is: ſo they might take notice of our agreements alſo, and be comforted in the one, as they are troubled for the other. And it cannot but be wondered at, that we hear ſo much of the one, and no more of the other. Indeed it is a work requiring an abler pen, but it is well-worthy the beſt endeavours of the eminenteſt ſons of men, it being a better work to unite, then to divide; to build, then to pull down; and to heal differences, then to inlarge and increaſe them.

3. A third thing to be endeavoured is, To acc…mmodate our difference; of which we may ſay, as one ſaid of the diviſions among the Proteſtant Churches, Europae ſpeculum p. 173.That unleſse God did ſtirre up ſome, and clothe them with a mighty spirit for this work, the end of them may be, that our enemies will laugh, when we ſhall weep. And indeed foreign, who is ſufficient for theſe things? It is eaſier to lay down accommodating motives, then accommodating media's. We have accommodating motives, enough and enough of them. And I am confident there is not want of accommodating graces, both parties are repleniſhed with love, with humility, with ſelf denial, Here is fire and wood, but where is the lamb? O that we could ſay with the ſame fulneſſe of perſwaſion, Deus providebit, or, God will provide, or God will diſcover mediums of his own to ſoader us together. This we breathe after, certainly none but he can, and we are now within the ken of it. Two things would hid fair for it, if not wholly accompliſh this deſired accommodation.

1. To ſettle the power of particular Congregations.

2. To allay the jurisdiction of Synods.

In the firſt there was a great agreement, and if God would but clear up the ſecond, all other differences would fall in with them.

It is our work to be mighty with God that he would ſhew the might of his own grace to make all difficulties eaſie, and rough things plain, That the glory of the Lord might be revealed. And let me breathe out the deſires and travels of my ſoul in the words of the Apoſtle, 1 Cor. 1.10. Now I beſeech you, brethren, by the Name of the Lord Ieſus, that ye all ſpeak the ſame thing, and that there be no diviſions among you, and that ye be perfectly joyned together in the ſame minde, and in the ſame judgement. To which let me add what the Apoſtle ſaith by way of argument to it, Epheſ. 4.4, 5, 6 We are one body, have one ſpirit, one calling, one hope, one Lord one faith, one baptiſme, one God and Father of all—Oh that we ſhould be one in ſo much, and two for ſo little! I will conclude all with that vehement exhortation of the Apoſtle, Rhetorick above withſtanding, Phil. 2.1. If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies, fu…fill you my joy, that ye be like minded, having the ſame love, being of one accord, of one minde. And the God of peace direct our hearts into the waies of all truth, love and p…a…e.

FINIS.

End of the text · Samuel Bolton, The Arraignment of Error (1646)

The Arraignment of Error, Text (9 of 9)