Conformitys Deformity, Dialogue
A DIALOVGE Between CONFORMITY and CONSCIENCE.
Conformities Soliloquie.
Conformity.
Who is this that comes along? Surely by his habit and gate, it ſhould be one, that, according as I have often heard him deſcribed by many, is called, Conſcience. And to be ſure, I will be ſo bold, as to ſalute him, and ask his name. And if it be indeed that Conſcience I mean, and that he will afford me ſo much patience, I will enter into further diſcourſe with him.
Conformity.
YOu are well met, Sir.
Conſcience.
And you alſo.
Conf.
Sir, I pray you pardon my boldneſſe to crave your Name. For as I came along, I conceived from what I had heard, that you ſhould be the man called Conſcience.
Conſc.
My name is Conſcience.
Conf.
Now I am glad of this happy opportunity to meet you, of whom I have heard ſo much talk abroad in the world.
Conſc.
Why, what talk hath the world of me?
Conf.
Sir, I pray you be not offended, and I will tell you. The World generally ſaith of you, that you are the only troubler of the State.
Conſc.
Is it therefore true, becauſe the world ſaith it? So Ahab called the Prophet Eliah, the Troubler of Iſrael: ſo the Jewes ſaid of Chriſt, that he was a perverter, and ſtirrer up of the Luke 23. 2, 5.people. So when this Lambe of God, the King of the Jewes was born, Herod, and all Jeruſſilem were troubled at it. Why ſo? Was it this King that troubled them, or their own guilty conſciences in uſurping this Kingdom? Alas! Sir this is no news, that where ever the fame of this King and of his kingdom commeth, in the powerfull preaching of the Goſpel of the kingdom, it brings with it trouble and terrom to the world, or to any State. And as it was with Herod and the Prieſts at Jeruſalem at the birth of this King, ſo at his death: they could not endure to hear of this King of the Jews. So the Heathen Emperour Domitian, out of jealouſie of his Empire, ſought to root out the whole Euſeb. Eccl. Hiſt.Race of CHRISTS Kindred, until two of them were brought before him that got their living hardly in the husbanding of a few acres of land, and underſtanding of Chriſts kingdom, that it was altogether ſpirituall and not of this world, he diſmiſſed them, and ceaſſed his perſecution. An example ſufficient to ſhame thouſands that glory in the Name of Chriſtians, and contrary to this Heathen, cannot endure to hear of Chriſts kingdom to be ſpirituall; but under ſome fair colourable pretences of Spiritualty, and Clergy, and I know not what, endeavour nothing more then to ſet up a worldly kingdom, which yet they muſt (forſooth) call Chriſts kingdom, when in nothing it is ſpirituall, but as it is a Tyranny ſet over mens conſciences, ſouls, and ſpirits. But ſir, before I proceed any further with you, let me alſo crave your name.
Conf.
Sir, my name is Conformity.
Conſc.
Conformity. Sir, if you be the man, I know none more ready to raiſe ſlanders upon me then your ſelf; and may I not ſay truly of thee, that thou art one of the greateſt troublers of Iſrael? For what can more trouble the world, then when thou (Conformity) would'ſt force all mens conſciences to dance after thy Pipe.
Conf.
Why, Mr. Conſcience, do not ye think that I have a conſcience as well as you? ſhould I therefore be an enemy to Conſcience? But indeed, I confeſſe my conſcience is not ſo ſtrict, or ſtrait-laced, or ſelf-willed, as obſtinately to ſtand upon mine own ſingular opinion, in oppoſition to the generall judgement of moſt meh, and thoſe not only learned, but pious too, ſo far as I can judge.
Conſc.
It ſeems then that every conſcience by your verdict, muſt be ſtrait-laced, and ſelf-willed, that will not follow the multitude, ſeeing you ground your conſcience upon men for their number, learning, piety, making them the rule of your conſcience, and not Gods Word alone.
Conf.
Sir I hold this the ſafeſt way: for I may miſunderſtand the Scripture, which many learned cannot ſo eaſily do.
Conſc.
This indeed is a good plea for Popery, who boaſt of their Univerſality, Learning, Councels, & Synods, and therefore (beſides the Popes infallible Oracle) not eaſily ſubject to miſunderſtand the Scriptures. Or you are like thoſe Jewes, who would not believe in Chriſt, unleſſe the Rulers did know indeed that he was the very Chriſt. Or as the Phariſees ſaid, Have any John 7. 26. 48.of the Rulers, or of the Phariſees believed on him? Thus, do you not pin your faith, and ſo your ſouls upon mens ſleeves, when you will believe as moſt believe, or as the Church or Nation believes?
Conf.
But ſir, I put a great difference between a Councel of learned Papiſts, or a Synedrion of Jewiſh Prieſts, and a Synod of learned Proteſtants.
Conſc.
Indeed the very names of Papiſt and Proteſtant import no ſmall difference; although a Papiſt and a Proteſtant at large are at no great odds in matter of Faith, Conſcience, Religion; only ſuch a Proteſtant is apter to turn Papiſt, then a Papiſt, Proteſtant. And take your Proteſtants at the beſt, call a Synod of the learned eſt, and higheſt eſteem in the world, yet even ſuch a Synod may in ſome things and thoſe fundamentall too, poſſibly run into, and wrap themſelves in foul errours.
Conf.
How ſir? ſhew me any one inſtance hereof, that ever any learned Proteſtant Counſel or Synod hath erred in any fundamentall of faith, or much leſſe hath maintained ſuch an Error or Hereſie, and I will not henceforth be ſo confident in depending and reſting upon mens judgements, be they never ſo learned, godly, or many.
Conſc.
Seeing you thus put me to it, what think ye of Jeſus Chriſt? Is not he a prime fundamentall?
Conf.
No doubt, for he is the only foundation: For other foundation can no man lay.1 Cor. 3. 11.
Conſc.
Is not Chriſt then as well in his three Offices (as he is King, Prieſt and Prophet) as in his two natures united in one Perſon of the Eternal Son of God, a fundamentall of faith, ſo as, as well he that denieth any one of his three Offices, as *1 Joh. 4. 3.he that denieth that Jeſus Chriſt is come in the fleſh, is an Antichriſt and grand Heretick, as overthrowing a principall foundation of faith?
Conf.
I conceive this cannot well be denyed.
Conſc.
Nay, of neceſſity it muſt be believed. For the Papiſts in joyning their Traditions with the Scripture, deny Chriſts Propheticall office; and in equalling their Satisfactions with Chriſts merits, they deny his Prieſtly Office; and in exalting their Hierarchy (call it Papall, or Prelaticall, or Sacerdotall) *Theſſ. 2. 4.over the Temple of God, mens conſciences, they deny Chriſts Kingly Office: All which Offices together, or any one of them being denied; is, *John 2. 22.with Antichriſt, to deny, that Jeſus is the Chriſt; ſeeing the Chriſt is he, that is anointed King, Prieſt, and Prophet, of which to deny any one, is to deny that Jeſus is the Chriſt. Do ye not believe this, Mr. Conformity?
Conf.
I confeſſe there appears to me a truth to be in all this. But yet, Mr. Conſcience, I hope you do not go about to enſnare me with mine own confeſſions.
Conſc.
Why Maſter Conformity, are you conſcious to your ſelfe, that while you confeſſe the truth, the truth ſhould enſnare you? Certainly the bonds of *John 8. 32.truth willingly taken upon us, become the robes and livery of our true freedome.
Conf.
Sir, take me not at the worſt; I would not willingly utter words to my prejudice.
Conſc.
Speak the words of truth then, and fear nothing.
Conf.
Well ſir, proceed then to what you have more to ſay.
Conſc.
I ſay then, that to deny any one of Chriſts Offices (as afore) is to overthrow a Foundation of faith.
Conf.
I grant it.
Conſc.
Hereupon I inferre, that it is poſſible for a learned Synod of Proteſtant Divines to deny one of theſe three Offices, and ſo to overthrow a foundation of faith.
Conf.
Though it be poſſible, yet it is not probable. But ſir, remember what ye undertook, namely, to prove by inſtance, that a Proteſtant Synod of Orthodox Divines hath thus erred.
Conſc.
Nay ſtay, Mr. Conformity, remember your ſelf well: Did I ſay, a Proteſtant Synod of Orthodox Divines? For how Orthodox, if they overthrow a foundation of faith? then they ceaſe to be Orthodox.
Conf.
Well, however, yet they might in other fundamentals be Orthodox.
Conſc.
But in any one fundamentall to be Heterodox, is to ceaſe to be Orthodox, and, obſtinately perſiſting, is hereticall.
Conf.
I confeſſe, that any one Hereſie maintained, makes a man a Heretick, hold he otherwiſe never ſo many truths, and ſo he overthrows the faith, as thoſe did who *1 Cor. 15.denyed the Reſurrection, though all other truths they held. But ſir, all this while I expect your proof or inſtance, that a Synod of Proteſtant Divines ſhould fall into any ſuch foul errour, or hereſie, as ſhould overthrow the foundation.
Conſc.
Mr. Conformity, for inſtance we need not go beyond the ſeas, or over our Engliſh bounds to fetch it. What if the generality of the Miniſters and people in England be found to be wrapped in ſuch a deſtructive Hereſie? I call it deſtructive, uſing the *2 Pet. 2. 1, 2. foreign Haereſes vaſtantes.Apoſtles word, where he ſaith. That there ſhall be falſe teachers among Gods people, who ſhall cunningly bring in deſtr…ying Hereſies. And what are theſe? Even denying the Lord that bought them, bringing upon themſelves *foreignſwift deſtruction. And many ſhall follow their deſtructive wayes, or their deſtructions, by whom the way of truth ſhall be *foreign.evill ſpoken of, or blaſ…hemed. A Propheſie (by the way) which if well weighed, and rightly applyed, may be found to be in a great meaſure fulfilled in theſe our times. For here is firſt a deſtructive, or (as our common Tranſlation) damnable Hereſie. Secondly, this Hereſie *foreign.is, in deaying the Lord Jeſus Chriſt. Thirdly, here is a many followers. Fourthly, among this many there be ſome at leaſt, who have their mouthes open in Pulpits, Streets, Tables, and their Quils in Preſſes, in Pamphlets, blaſpheming, ſpeaking all manner of evill againſt the way of truth; even that way of truth, which holdeth forth, confeſſeth, profeſſeth, maintaineth (againſt all the worlds reproaches) Jeſus Chriſt in that very particular, wherein he is at this day ſo mightily decried, and denied by falſe Teachers and their followers. Nor can any Age, as touching this one particular, be paralleld with this of ours for Pens and As thoſe infamous books of Tho. Edwards and Iohn Baſtwick, too welknown to all.Tongues of blaſphemy; laſhing out, and running over all the bounds and banks, not only of Chriſtianity, but even of common modeſty and humanity (as men bereaft of their wits) and all this againſt the aſſertors and maintainers of the Kingly Office of Jeſus Chriſt. And laſtly, a deſtructive Hereſie, in that not only it deſtroyes ſoules, but is in a precipice to deſtroy Kingdoms, to ſuch a height of rage it is now grown.Notus nimis omnib. Horat.
Conf.
But Mr. Conſcience, what means all this? What? In that your generality, do you charge as all, Synod, Sion, City, Countrey, as lying under the guilt of ſuch an Hereſie? What? All denying the Lord Jeſus Chriſt?
Conſc.
Mr. Conformity, cannot a man ſpeak of a generality, but he muſt needs name particulars? And you know that generals have their exceptions. And when a generality is mentioned, let all particulars look to it. But what if there be a generality, and that of Proteſtants (ſo called) in the land, which will be found to overthrow Chriſts Kingly Office?
Conf.
What if, ſay you? what if the sky fall? Nay I dare ſay, yea, and ſwear too, that not any one of this generality you mean, doth, or dare deny Chriſts Kingly office and prerogative. I have often heard them in publick to give Chriſt the title of King, and to ſpeak of his kingdom; and they every where confeſſe and profeſſe him to be King of his Church. So as ſuch a charge would argue as much malice, as untruth.
Conſc.
And I have heard them ſay as much as you ſay. But is ſaying ſufficient? Yea, I have heard them ſay, That all Churchmembers muſt be Saints: that all Churches be equal, & none have juriſdiction over other: that Gods Word is the only rule of Reformation: and many ſuch principles about Churches they confeſſe in words So, Chriſt to be King. But if this be all, it may prove little better, then the Jews putting a purple robe upon Chriſt with a crown of thorns on his head, and a reed for a ſcepter in his hand, with Hail King of the Jewes; but for all this, crucified him: ſo that you confeſſe Chriſt to be King, and crucifie his true ſubjects Again, you know the Phariſees ſaid many things well, but they did them not. And doth not the Scripture ſpeak of ſuch as *Tit. 1. 16profeſſe they know God, but in works deny him? Whence we obſerve a twofold deniall of God: one in words, & another in deeds. Now I do not ſay, that the generality doth in words deny Chriſts Kingly office: but this I affirm, that in works they deny him.
Conf.
Sir, how do you prove that? or how doth that Scripture reach to thoſe you ſpeak of?
Conſc.
A queſtion opportunely put. And therefore if you turn to the 14 & 15 verſes immediately foregoing, you may Tit. 1. 14, 15.obſerve what manner of perſons thoſe were, whom the Apoſtle there ſpeaks of, and upon what occaſion. For that Chapter being to ſet forth the office of a Biſhop or Paſtor of a particular Church or Congregation, and how he ſhould be qualified and gifted, and the Church governed; the Apoſtle willeth Titus to warn the Chriſtians, Not to give heed to Iewiſh fables and commandements of men, that turn from the truth. Where he ranks the commandements of men in Church-matters, manners, and government, with Iewiſh fables, as which do turn men away from the truth, and ſo from Chriſt, as he alſo ſheweth at large, Col. 2, 8. 20. 22. and throughout the whole Chapter. So as to ſet up the Commandements of men in formes of worſhip, or of Church-government, being Chriſts ſpirituall kingdom, is to ſeparate men from Chriſt, (Col. 2. 19.) and to make them unbelieving, (Tit. 1. 14.) and impure in minde and conſcience, V. 15. yea, abominable and diſobedient, and unto every good work reprobate, Verſ. 16. All which I commend to your more ſad and ſerious conſideration, Maſter Conformity.
Conf.
I confeſſe this is a terrible Scripture to thoſe that lye under the condemnation of it. But I hope thoſe whom you mean, are no ſuch men: for firſt, you confeſſe they deny not in words Chriſts Kingly office: and for any deniall in works, you have not yet proved, nor I hope can.
Conſc.
I have nothing to do with your hope. But whereas you would make it my confeſſion, that they deny not in words Chriſts Kingly office, neither doe I abſolutely confeſſe ſo much. For though I confeſſe I have heard them upon occaſion (being put to it) in words to confeſſe Chriſt to be King of his Church: yet I have heard them again ſay, and have read it in their books, and they maintain it tooth and nail, that Chriſt hath left the forms of worſhip and Church government unto men, to be ſo framed as is moſt ſuitable to the conditions of the people, or the laws of each State, binding all the ſubjects thereof (and that under ſevere penalties) to an univerſall conformity, or uniformity.
Conf.
Why ſir, hath not Chriſt left that power and liberty to thoſe that are in authority; as Synods, to frame and compoſe forms of worſhip and Church-government, ſuch as they judge fitteſt, having an eye to the Scripture, and the civill Magiſtrate to confirm the ſame by law?
Conſc.
The Pope indeed arrogating to himſelf all power in Heaven and Earth over Churches and Kingdoms, makes his claim from Scripture. As *Mat. 16. 18.Thou art Peter, &c. Therefore his ſucceſſor, the Pope, is the Rock, whereon the Church is built. So, here are two ſwords: therefore the Pope hath power of both the ſwords. So, *Luke 22 38.The Holy Ghoſt ſhall lead you into all truth: Therefore the Apoſtolick Chair at Rome cannot erre. Here Mr. Conformity, caſt your eye a little upon the Scripture, * John 16. 13.and ſee there what one place you can finde to ſerve your turn, that hath any more likeneſſe or probability in it, for what you claim, then thoſe places which the Papiſts are not aſhamed to build their Babel-Towre upon. You have talked much of Jure Divino, but are not able to crane it up higher then to Jure Humano: and therefore, I ſuppoſe it is, that of late dayes, ſince the Houſe put their nine Queres to the Synod, the mention of Jure Divino is quite huſht. And now Conſcience challengeth you to produce but one teſtimony from Scripture for you, which will not make you as ridiculous, as the forenamed Scriptures do the Pope. And for Synods, they have no ſuch authority as you ſpeak of. Give us one Scripture. That in Acts 15. will not ſerve your turn. And the Apoſtles ſought not to humane authority, and laws, to confirm the Goſpel, or to give power to the exerciſe of their miniſtery.
Conf.
Why Mr. Conſcience, you your ſelf cannot ſhew us from Scripture a model of your way, though promiſed, and long expected; and therefore why ſhould you require one of us?
Conſc.
We do not require ſo much of you, but to ſhew us one only place of Scripture for you, which you cannot do. And for us, though we do not give you ſuch a model, as you deſire, or rather dream of (for no ſuch model is left in the New Teſtament, as was given to Moſes and David in the Old; which conſiſted altogether of externall things, being ſhadows of the ſpirituall now under the Goſpel, the pattern whereof was Chriſt. But this we both have done, and yet further are able to do, to prove our way, with all our practiſes in every particular, out of Gods Word, which you are not able to do for any one of your practices, much leſſe for the whole way of your Claſſicall Preſbytery, as which hath no footing in Scripture. For (becauſe you thus urge me) ſhew us, if you can, in all the New Teſtament, any one Nationall Chriſtian Church. Or ſhew us any one ground for either Nationall or Parochiall Chriſtian Churches, or yet any Church fixed to a place, ſo that all people ſucceſſively comming to dwell there, be they what they will, godly or prophane, Proteſtants or Papiſts, becauſe inhabitants there, muſt therefore make up the Church there, whether Nationall or Parochiall. Or ſhew us that Churches ſhould come by naturall propagation, or locall habitation and ſucceſſion, and not by ſpirituall generation only. Or ſhew us in Scripture either rule or example for a Claſſicall Presbytery. Or ſhew us in the whole Scripture a State church government allowed of God. Or ſhew us out of the Word, that the Apoſtles conſtituted no Churches without leave obtained from the civill State. Or whether thoſe Chriſtian Jews that conſtrained the Galatians to be circumciſed, for the avoiding of perſecution, did well or no, ſo to conſtrain, and that only to avoid perſecution: or whether this example will warrant you to conſtrain all to conform to you; either becauſe conformity is free from perſecution, or becauſe all muſt be perſecuted, that conform not. Or laſtly, ſhew us, what better rule or example the Scripture affords, for wreſting from the Magiſtrate through the force of importunity by men both many and mighty, ſtirred up and egged on by a Colledge of Prieſts, to reject Chriſt and his government, and deliver him up to their wils to be crucified, then that Colledge of Prieſts in Jeruſalem, who ſo incenſed the people againſt Chriſt, that nothing would ſatisfie them, but he muſt be crucified; ſo as the Magiſtrate is neceſſitated even againſt his conſcience, what through fear of Caeſar on the one ſide, and what for favour of the people on the other, to gratifie them with a Barabbas in ſtead of Chriſt. Now to all, or any of theſe, we deſire your anſwer.
Conf.
Sir, I only urge this for the preſent, that though the Scripture hath not expreſſed a power given to men by Chriſt, yet we finde examples of it in the Old Teſtament, as Jehoſaphat, Ezekiah, Ioſiah, Aſa, Kings of Judah, who reformed Religion, and are commended for it as good Kings for their labour.
Conſc.
They did not ſet up any new forms of Religion of their own head, but they commanded the Prieſts and Levites to reſtore and repair Religion in all things according to the preſcript, and preciſe pattern given by God himſelf. And note withall, that the kingdom of Iudah or of David, was a type of Chriſts ſpiritual kingdom, and all the Kings of Judah were types of Chriſt. So as no other Kings or States are to be paralleld with them. But yet (I ſay) for all that, they went not beyond the preciſe rule of Gods law, as you may ſee by all thoſe examples you alledge. For Chriſt gave thoſe Kings, though types of himſelf, no ſuch power, as you pretend. Yea, the Scripture every where, in both the Teſtaments, hath punctually preſerved inviolate and entire, that Kingly prerogative of Chriſt, as being as incapable of being communicable to any humane power, as his omnipotency is, or his other offices, as High Prieſt and Prophet. For proof hereof: Moſes for all his wiſdom, and learning, and piety, though he were a great Prophet, and a type of Chriſt, yet had not this power granted unto him, to frame the Tabernacle, with all things pertaining thereunto, as himſelf pleaſed; but a ſtrict charge God gave unto him, ſaying, See thou do all *Exo. 25. 30. Heb. 8. 5.things according to the patterne ſhewed thee in the Mount. So David, though a King, and a man after Gods own heart, yet was not entruſted for the framing of the pattern of the Temple for his ſon Solomon, but *1 Chro. 28. 12, 19.God gave him the pattern thereof both by the Spirit, and in writing (ſo carefull was God, leſt David ſhould forget any thing) which he delivers to his ſon Solomon to do in all things accordingly. So in Ezekial we reade, Chap. 43. 10.where the reformation of the Church under the Goſpel is typed, there is a pattern to be meaſured, as Ezek. 40. 5. to which, anſwereth that in Rev. 11. 1. a place worthy our beſt obſervation, as pertinent to theſe times of Reformation, which muſt be meaſured by the golden reed of the Word of God. And for any the leaſt dominion over the conſcience by any humane binding law in matters of faith, Chriſt would no more entruſt the Apoſtles themſelves, then he did Moſes and David. And therefore *2 Cor. 2. 24.Paul diſclaimed it. And *1 Pet. 5. 3.Peter diſſwaded it to the Preſbyters or Elders, being himſelf an Elder. And herein even ſervants muſt not be ſervants to men, as being bought with a price, and ſo Chriſts free-men. And remarkable is that *1 Cor. 7 23.Scripture, where Chriſt, ſpeaking to the multitude, and to his Diſciples, he tels them of the Scribes and Phariſees ſitting in Moſes chair, * Mat. 23.and ſo to be heard: but when among other their practiſes they binde heavy burthens, then and there he ſaith, Call no man Father upon earth; that is, therein obey them not, that's for the multitude: And for the Diſciples, Re ye not called Rabbi, for one is your Maſter, even Chriſt. And that no man hath power over anothers conſcience, the Apoſtle ſheweth, ſpeaking to the very ſame purpoſe; Who art thou that judgeſt another mans Rom. 14. 4ſervant? How much more then Chriſts ſervant? And this in things indifferent: how much leſſe in things forbidden in the Scripture, muſt we force our brothers conſcience, or labour to perſwade him? The Chapter is full of arguments to this purpoſe.
Conf.
But ſir, if the Scripture be ſo clear for that which you affirm, then hath the whole Church of God for many Ages, even almoſt from the very Apoſtles, continued in a foul errour.
Conſc.
Nay more then almoſt. For this myſtery of iniquity had its firſt riſe even in the Apoſtles times, it began then to work. And what was this myſtery of iniquity, but an exaltation of mans power above all that is called God, or that is worſhipped, 2 Theſſ. 2 4.ſo as to ſit upon, or over, or in the Temple of God, over the conſciences of Gods people, and over the Church, as God himſelf? And note there alſo, it is called an Apoſtaſie, or (as Tit. 1. 14.) a turning away from, or of the truth (as afore) and ſuch are adverſaries too, and all Antichriſtian. Such an one was *3 JohnDiotrephes; that foreign, who loved the preeminence (the very ſpawn of this myſtery) which ſets him a work to raiſe himſelf: 1. In not receiving the Apoſtle John. 2 In prating againſt him with malitious words. 3. In not receiving the brethren. 4. In forbidding thoſe that would. And 5. In caſting them out of the Church. Thus alſo did this myſterie begin to work, as the Apoſtle intimates both in Tit. 1. 14. and in Col. 2. 8. 17. 18. 28. 22, 23. But then this myſtery was but in the ſwadling clouts, which afterward growing by degrees to the full ſtature, was ſo bedecked with infinite varieties of ceremonies, and daily new faſhions in Religion (as the Crow with every birds feather) that getting an unlimited, uſurped power, and that under the colour of Jure Divino, all mens conſciences, Churches muſt conform to the preſent faſhion of worſhip and Church-government. Thus by degrees this Myſtery of iniquity mounted to its height, and hath now obtained ſuch a preſcription of antiquity, as is equivalent to a law. And not only the Pope claimeth and exerciſeth this power over his whole Popedome, and Hierarchy, but from him our late Prelates. And whence, or from whom you derive this very power, unleſſe immediately either from the Pope, or from our late Prelates, whoſe perſonall Prelacy you have abandoned, ſaving their Prelaticall ſpirit and uſurped power: or elſe from the antiquity of this myſtery; you may do well to inform us. And in truth, this was that very ſluice, which when firſt opened, did let in that inundation and deluge not only of will-worſhip, in all kinde of ceremonies and ſuperſtitions, but alſo of humane forms and frames of Church-government, and in all of them ſuch a tyrannicall power over all conſciences and Churches, as hath wholly drowned all; ſo as Chriſts Dove can no where finde, where to ſet her foot. And therefore in this time of pretended Gen. 8. 9.Reformation, to erect this great Idol, to wit, a power in man to preſcribe laws, and to legitimate commandements for worſhip and Church government; and to preſſe them upon every mans conſcience: what is it, but with Nebuchadnezzar to Dan. 3.erect his golden Image, and with an immortall Law of the Medes and Perſians, to binde all men to fall down and worſhip it? Or what is it, but with Ieroboam and his counſel (and ſo in every alteration of the State) to ſet up the golden Calves, with a ſtrict commandement of univerſall conformity; none daring among all thoſe ten Tribes *1 Kings 19. 18.openly to profeſſe the pure worſhip of God, ſaving the Prophet Eliah, to whom thoſe ſeven thouſand were not known. And therefore God rooted out Ieroboams houſe; and did the Tribes eſcape ſcot-free, for their yielding willing obedience to the commandment of the *1 Kings 12. 28.King his counſel, though it were a publick act of State? Was not *Hoſ. 5. 11.Ephraim oppreſſed, and broken in judgement, becauſe he willingly walked after the commandement? For God ſet wicked Kings over them, who oppreſſed and brake them in judgement, tyrannizing at their pleaſure. As alwayes where a people is brought under the ſpirituall yoak of bondage, they are never free from the temporall. Nor only this, but they were carried into perpetuall captivity, and never returned unto this day. An example to be laid to heart both of Rulers and people. Remember Ephraim therefore, the horribleneſſe of whoſe ſin appeareth by the horribleneſſe of the puniſhment. And like to this is that of Jeruſalem, and of the Jews. They ſaid indeed, *John 11. 48.If we thus let him alone, all men will believe in him, and the Romans will come and take away both our place and nation. No, blinde Eſa. 26. 11Jews, becauſe ye did renounce your King Chriſt, and ſo envie the peoples ſalvation, therefore the Romans came and took away both your place and nation. And how did the Jews reject this their King? Chriſt tels us in a Parable of a Noble man, Luke 19. ſaying, (v. 14.) But his Citizens hated him, and ſent a meſſage after him, ſaying, we will not have this man to reign over us. Where note, Firſt, they were ſuch as profeſſed to be the people of God, His Citizens. Secondly, the ground of their refuſall of him to be their King, was hatred of him, and ſo to refuſe him, is to hate him. Thirdly, the manner of their refuſall. 1. They ſent a meſſage after him (as the vulgar Tranſlation renders it) but the Originall is, They ſent foreign, an ambaſſage after him, which is more then a meſſage. It muſt be done by a publick act of State, to make all cock ſure. And 2. the matter of the Ambaſſage, We will not have this man, or this follow (*Mat. 26. 61. foreign) this, noting their contempt of him. And the reaſon hereof was their will, We will not. But what was the iſſue? read and mark it, v. 27. Where Chriſt not long after returns in Luke 23. 2judgement againſt them, wch he executes by thoſe very Romans, whom they ſo feared, to whom he gives this commiſſion: But thoſe mine enemies that would not that I ſhould reign over them, bring hither, and ſlay them, &c. Which was done accordingly.
Conf.
But good ſir, neither are we as thoſe ten Tribes under an idolatrous government; nor as thoſe Jews, under a Roman Governour, with a Synedrion, or Counſel of Prieſts, Scribes and Phariſees: but we live in a happy time, under a Proteſtant Government, a Proteſtant Parliament, a Proteſtant Synod: and therefore there is no ſuch danger by allowing ſuch a power to men, as you pretend.
Conſc.
Although the preſent State be Proteſtant, yet you are not ſure it will be alwayes ſo. What if a Marian reign come about again with a Popiſh Parliament, and Convocation? And if it be true, that Chriſt hath left ſuch a power to any State (as afore) without limitation, then it is left as well to a Popiſh State, as to a Proteſtant. In this reſpect there is no difference. And then it muſt follow, that a Popiſh power, making a law for the ſetting up of the Maſſe (as Qu. Mary with her Parliament and Clergy did) and for which they want not pretext of Scripture, and Iure Divino (if bold words, and falſe gloſſes will do it) then al the ſubjects of England muſt either conforme, or elſe to the ſtake. So as the very admitting and crying up of ſuch a power left to men, as it is moſt falſe and groundleſſe; and (as before) a Grandmother Horeſic, and introducer of the moſt direfull tyranny over ſoul and all, (ſo far is it from ever proving to be Iure Divino, as being Ludibrium Synodorum) ſo it is the next way (and much more in this preſent juncture of time, as things now ſtand) to make us as miſerable a Nation, as both the ten Tribes, and the Jews. And (as we touched before) if the wiſdom of God would not entruſt his ſervant Moſes, nor David, nor the Apoſtles, with a power in ſetting up what forms of worſhip & frames of government they pleaſed, though they were both wiſe and faithfull, and free from all private intereſts, in ſeeking themſelves, to become Lords Paramount: Car we finde in any age of the world, trow you, either a Parliament or Synod, whereof all the Members, yea, or the greater part, are ſuch as Moſes, David, and the Apoſtles were, ſo as to be entruſted with ſuch a power? And in caſe this State ſhould aſſume to it ſelf ſuch a power (as we ſpeak of) ſo as to enact a law to binde all to conformity; either you muſt produce ſome Scripture authority for it, that the Parliament may be ſatisfied quo jure, and that it is Iure Divino as they require of you, and which you have promiſed, but have not performed it: Or in the mean time give me leave to put it unto you, or to the ſoundeſt judgements, how you can clear your ſelf from falling under that marvellous judgement of God, which we finde in Eſay 29. The matter was v. 13. That their fear towards God was taught by the precept of men. They had ſet up a worſhip of God according to the precept of men. This was all. And is this, in your judgement, nothing? But what They, were they, that did this? Surely, the Prophets, Rulers, and Seers. What? the Guides and Leaders of the People? How came it to paſſe? The Lord ſaith there (as a matter of wonder, and to be proclaimed by a lowd cry) that they were drunken, but not with wine, and ſtaggered, but not with ſtrong drink; and that the Lord had cloſed their eyes, and poured upon them the ſpirit of deep ſleep. v. 9, 10. So as, neither the learned nor unlearned, could underſtand the viſion, v. 11, 12. And all their religion is turned into hypocriſie, v. 23. Foraſmuch, as their fear towards God was taught by the precept of men. For a religion of humane inſtitution is hypocriſie; while pretending to worſhip and fear God, they fear and worſhip men, which is both hypocriſie and idolatry. And what's the iſſue of all this? v. 14. Therefore behold, ſaith the Lord, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: For the wiſdom of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid.
Conf.
And what of all this?
Conſc.
What think you of it, Mr. Conformity? Is here nothing that concerns you?
Conf.
Nothing that I ſee.
Conſc.
See ye nothing of all this? And are you not then in the number of thoſe, whoſe eyes are cloſed, and on whom the Lord hath powred the ſpirit of deep ſleep?
Conf.
But do ye not know, that this was a Propheſie fulfilled many hundred years agoe, even in Eſay's time by thoſe of Jeruſalem? How then can you apply it to theſe times?
Conſc.
Though it was then fulfilled, yet it is written for our learning, and to admoniſh us, upon whom the ends of the world are come. And the ſame Propheſies may have ſundry fulfillings upon the like occaſions. And for application of it, I only made it a Quere, how you could acquit your ſelf from having it verified of you in theſe times.
Conf.
But the Propheſie making mention of the Prophets, Rulers, Seers of Jeruſalem, as drunken and blinde; all that I can apprehend hereof is, that you thereby mean the Prophits, Rulers, Seers of this famous City, and perhaps alſo (to ſpeak more plainly) the Parliament, Synod, Sion-Colledge, the Common-counſel, &c. For who are the Prophets, or Rulers, or Seers, or who are the learned and wiſe men, but theſe? Therefore Mr. Conſcience, deale ingenuouſly with us, and ſpeak no more in the clouds.
Conſc.
What Mr. Conformity, would you have me to doe here, as you do with your Pariſh people, when vou mingle all together at your Sacrament? What? good and bad; thoſe of the Militant, and others of the Malignant (hurch together? I would have you to know, that I put a difference between the Parliament on the one ſide, and the synod, Sion-Colledge, Common-counſel, on the other. And Secondly, among all theſe I put no ſmall odds, between the truly wiſe and prudent that truly fear God, and thoſe that are ſelf-wiſe, or worldly-wiſe. And thirdly, I put a difference between Sion-Colledge, and Common counſell, as between Seers and not Seers, between the leaders, and the led. Nor fourthly, do I apply the foreſaid Scripture to any one in particular; but my deſire is, that every one in all theſe Companies, would by due examination of himſelf make the application. For it is a mater of high concernment. And for their better direction herein. Firſt, Let all thoſe that by Letters, Petitions, Remonſtrances, Compliances, Confederacies, Counſels, ſecret and open, nocturnall, and diurnall, do wring blood out of the late Covenant; by preſſing, importuning, and plotting, the ſetting up and eſtabliſhing by a law, ſuch a form of Church-government, Worſhip, Diſcipline, as not only is the higheſt affront, and diſhonour to Chriſt, but neceſſarily tends not only to the enſlaving of the peoples conſciences, but to the undoing of this whole Engliſh Nation, by vaſſallizing it to vileſt of men, apply it. Secondly, Let all thoſe who would have our victorious Army in all the haſte disbanded, before 2.our peace be well ſetled, and our land cleared from the one end to the other of all thoſe dangers which do threaten it, by the treacheries of ſo many malignant enemies, who carry two faces under one hood, and do but watch for ſuch an opportunity to wreck their envie and malice upon us, which the only terrour of our Army hindreth, holding them at a bay; apply it. Thirdly, Let all thoſe who with ſuch violent and potent importunity 3.do preſſe the Parliament for an Ordinance, to bring themſelves and the whole Land under the greateſt ſin of unnaturall, inhumane, and more then heatheniſh ingratitude, impiety, injuſtice, cruelty, by not only diſhonouring, diſcountenancing, abaſing, as the vileſt our-caſts, thoſe men, who have not only, freely laid out their eſtates, but even prodigally, if not prodigiouſly, to wonderment, hazarded, yea poured out their deareſt life-blood: but alſo (as if they would deſpight God) by trampling upon thoſe whom he hath highly honoured, and not ſuffering them to breathe in their native aire, by whom we yet breathe; and by making them underlings and off-ſcourings of the land, who have been the preſervers of it, and that they ſhould be deſpicable in their own mother countrey, whom ſo many glorious victories have made admirable to the neighbour Nations, yea, to the whole world; and terrible to their profeſſed enemies, and ours; yea, and to pretended friends too, who would maſter us at home, were not theſe maſters of the field: So as God having thus made them the great inſtruments of the preſervation and deliverance of our Countrey and City from the moſt deſperate, bloody, and beſtiall enemies that ever the Earth bred, or Hell hatched; enough to have for ever ever obliged a people of any ingenuity, & not wholly given up to teſtifie their approbation at leaſt, and congratulation of that great favour & honor God hath vouchſafed to caſt upon them: and that as he hath crowned them with ſo much glory, and they have caſt their crowns at the feet of the Lambe that ſits upon the throne: So theſe ſhould come, and firſt, giving all the glory to God, gather up thoſe crowns, and ſet them upon the heads of thoſe their preſervers and deliverers, and put chains of gold about their necks; ſo far off ſhould they be from trampling ſuch Pearls under feet, or caſting them out of our gates and ports; that they might Solum vertere, ſpend the remainder of their life in ſome inglorious exile, to the eternall infamy of our Engliſh Nation; Let theſe apply it. Fourthly, let all thoſe, who 4.endeavour by their ſtrong factions to make wide breaches, between Parliament and City, between Houſe and Houſe, yea, between Gods bleſſing and this Land, which was wont of old to be called Gods kingdom; and ſo by theſe breaches would Regnum Angliae, Regnū Dei. Polydor. Virgil, Chron.let in again our bainfull enemies. Let all theſe, theſe (I ſay) make the application to themſelves; while as they have wreſted out of the Magiſtrates hand a form of worſhip and government, and ſo, as it is eſtabliſhed by the precept of men: ſo God hath deprived them of wlſdom and underſtanding, while they would pull upon their own heads, and upon the Land, the guilt of ſo much innocent blood of ſo many hundred thouſands both in Ireland and England, to be made the footſtooll of a bloody Tyranny; and while their eyes are ſo cloſed up, as no charme, be it never ſo wiſe, can make them either to hear, or ſee, or underſtand, or their brains, or bowels, to be ſenſible of all thoſe notorious and palpable outrages, rapes and robberies, violence and oppreſſion, extortion and exaction in the land, even at noon day, unworthy affronts done to our Parliament by ſeditious ſpirits; or of all thoſe cryes and complaints of ſundry Countries and Counties, and no redreſſe, no juſtice, as if God had now forſaken us & left us as a ſilly Dove without heart, full of ſlaviſh and degenerous fear of ſhadows, forgetting the mighty God that hath done ſo great things for us, and will do more, if we by faith ſtill depend upon him: And although the faction is ſtill working, and machinating the ruine of this Nation (if our God miraculouſly prevent not) yet the god of this world hath ſo blinded the eyes of theſe men, through the juſt judgement of God, that they ſee nothing at all hereof, but are themſelves the main fomenters, abettors, countenancers, promoters, advancers, encouragers, and helpers on of thoſe, that hope to be the inſtruments of our ruine. So ſtrong is the poyſon of this one ſin, hypocriſie, and Idolatry, in teaching and ſetting up a fear or worſhip towards God by the precept of men; which, as it is a removing of the heart from God, ſo it cauſeth him to remove his Spirit from us, and to give us up to ſuch a fearfull *Quos perdere vult Deus, hos prius dementat.dementation, as is the forerunner of deſtruction. And, Conformity, if thou haſt any of thy right ſenſes left, conſider ſeriouſly with thy ſelf, what that religion is, which turns men out of their very naturals, to become brutiſh, and worſe then Heathens; and which the Holy Ghoſt brands for hypocriſie, then which, nothing is more abominable in the ſight of God. Certainly, the true Religion and Doctrine of Chriſt produceth no ſuch fruits as thoſe fore-mentioned are: as Treaſon againſt the State, unnaturalneſſe towards our native countrey, unthankfulneſſe towards our beſt deſerving friends, our Benefactors, our Preſervers: yea, injuſtice and cruelty towards them, factious plottings and underminings, hatred of thoſe that be good, enmity againſt thoſe that are the friends of Chriſt, and ſo perſecution of the way of Chriſt, deſtroying of Chriſts kingdom, by ſetting up a worldly kingdom of men, *2 Tim. 3. 5.having a form of godlineſſe, but denying the power thereof; yea, and ſeeking to overtop the Supream Power. Are we not then (as the Apoſtle admoniſheth and commandeth) to turn away from ſuch?
Conf.
Nay here, Conſcience, I have you upon the hip. For, Firſt, how do we ſeek to overtop the Supream Power. And Secondly, who doth more go about to overtop the Civil power, then you, while you ſet up a Religion without it, and above it?
Conſc.
Firſt, For you: Do you not ſeek to overtop the Supreme Power, whilſt you would have your Church-government to be framed after the pattern of that, which ſets up a Power (called a Generall Aſſembly) above the Power of Parliaments? Now the ſupreme power in England, is the Parliament; ſo as to ſet up a ſuperior power over this, is to overturn the very Fundamental laws of the Kingdom. And this you labour tooth and nail to do, while nothing will ſerve you, but the Scotiſh church-government. I wiſh you would all conſider well of it, and beware of falling into a Premunire, if you be not deep in it already. And I could wiſh it were well weighed by the wiſeſt, and thoſe in higheſt place of authority; whether the importunate preſſing of the Covenant, for Uniformity, in the Scotiſh ſenſe, tend not to undermine and overthrow the liberty and priviledges of the ſubjects of England, when once a ſuperior power therein, conſiſting of more Clergy men, then of Lay, is predominant over the Parliament of England? And ſo much the rather, when we read and conſider their own publique and authentique Books of their Kirk government, Orders, Diſcipline, Confeſſion of faith, &c. wherein they give to their General or National Aſſembly ſupreme power, not only over their Parochial, Claſſical, and Provincial aſſemblies, but even over the Parliament it ſelf. For not only they take the power to appoint both time and place for the convening of their Eccleſiaſtical aſſemblies (as 2. Book of Diſcipline, chap. 7.) But they ſay moreover in the ſame chap. For this Orders cauſe, they may make certain Rules and Conſtitutions, appertaining to the good behaviour of all the members of the Kirk in their vocation. And this they do without the Civil Magiſtrate. Nay more, chap. ibid. They have power alſo to abrogate and aboliſh all Statutes and Ordinances concerning Eccleſiaſtical matters, that are found noyſome and unprofitable, and agree not with the time, or are abuſed by the people. And again in the ſame book, chap. 12. The National Aſſemblies of this Country, called commonly the General Aſſemblies, ought alwayes to be retained in their own liberty, and have their own place; with power to the Kirk to appoint times and places convenient for the ſame: And all men, as well Magiſtrates, as Inferiors, to be ſubject to the Judgement of the ſame in Eccleſiaſtical cauſes, without any reclamation, or appellation to any Judge civil or Eccleſiaſtical within the Realm. Thus in reference to the Spiritualty, or the Church, In Ordine ad Spiritual ….they make no bones to ſet up in their National Aſſembly the ſame Papal power, which the Pope himſelf claimeth, over Kings, Princes, States, Kingdoms, Commonweals. And Mr. Rutherford, in his *And if the Reeder deſire ſurthet ſatisfaction, (were it needfull to the wiſe) let him read the late book, entituled, The Troian horſe of the Preſbyterial government, unbowelled.Government of the church of Scotland, chap. 20. p. 312. tels us, That though none in this grand aſſembly have deciſive voyces, ſave only Commiſſioners: yet the Acts of the Aſſembly oblige all the abſents, not preſent in all their members; and that becauſe, whatſoever is by thoſe Commiſſioners determined and concluded, is matter neceſſary, and agreeable to Gods word; as being no leſſe infallible, then thoſe deciſions of the Apoſtles, Act. 15. All which (Conformity) I commend to thee, when in thy beſt ſenſes. And becauſe thou art apt to be overtaken with a ſupine drowſines, pleaſing thy ſelf with thy dreams of becomming a King, when once thou art gotten up into the ſaddle or throne of a Kirk National-Aſſembly: let me awaken thee by pricking thy dull ſides, that thou mayeſt be at leaſt convinced of that ſpirit of Antichriſtian pride and tyranny, of rebellion and treaſon, in lifting up a Papal throne above the Kings and Keſars, above Kingdoms and Commonweals, to the enſlaving of the whole Nation in their ſouls, bodies, and eſtates. For whoſoever ſhall not in all things conform to the conſtitutions of that generall Kirk aſſembly, when once the horn is blown, then, ipſo facto, impriſonment, confiſcation of goods, baniſhment, and what not? Now, Conformity, doth Gods word hold forth any ſuch Kirk faſhions? What? To overrule Civil States and Kingdoms? What? That all Kirk laws and conſtitutions muſtneeds be ſuch, as are both neceſſary, and agreeable to the Word of God? What? To ſet up in the Kirk an Oracle of Infallibility, and a Pontifician ſupremacy, and Antichriſtian tyrannie? and all under the name of a Chriſtian Presbyterian Kirk-government? But becauſe this perhaps moves thee not; I will remit thee to the ſupreme Bar of this Kingdom, there to receive thy doom, in caſe thou doſt obſtinately and madly perſiſt in thy importunate clamours to have that Presbyterian government ſet up, and thereby our fundamental lawes, priviledges, and power of Parliaments, liberties and freedom of all true bred Engliſh ſubjects brought under perpetual bondage, worſe then that either of Egypt or Babylon. But I paſſe on:
2. For us▪ You may know, Conformity, that we are not the ſetters up of that Religion you charge us with; but it is that, which we find to be ſet up by Chriſt and his Apoſtles: which they did, without leave from the Civil power, or from the Eccleſiaſtical, or mixt Synedrion; as before. Secondly, though the Kingdom of Chriſt be indeed over all the kingdoms of the world; yet all the ſubjects of this kingdom, as they are the ſubjects of this or that civill State, ſo they owe civill obedience thereunto: but as they belong to Chriſts kingdome, they are free from the civil power in point of religion, owing ſubjection only to Chriſt: and if the civil power uſurp over any of them, they yield themſelves to ſuffer, with patience, without reſiſtance.
Conf.
Conſcience, I like thee well for this, yet. But you tell us ſtrange things of Church-aſſemblies.
Conſc.
Not more ſtrange, then true: Read their books, and be wiſe. And for our ſuffering, which thou likeſt ſo well, it is no more then what Chriſt and his Apoſtles both taught & practiſed, and wherein all the Martyrs followed them.
Conf.
I will better conſider of what you ſay. But do you not condemn the Magiſtrate, when you ſay he uſurps over you?
Conſc.
No, I condemn him not; that is for God to do, who is the ſupreme Judge of the world.
Conf.
Why, what limits hath God ſet to the Magiſtrate?
Conſc.
Read Deut. 17. 18, 19. and that from v. 13. to the end of the chap. to wit, the whole law of God. So alſo what bonds and bounds their own conſcience, and the terror of the great Judge, and their ſacred oath and ſolemn covenant and ſtipulation with the people, and not only Gods law, but the civil lawes of the kingdome, do put upon them, you cannot be ignorant.
Conf.
But what if the Civil ſtate hath made a-law, to inhibi… and reſtrain all men, and that under ſevere penalty, from the obſervation of any other form of Religion, and Church government, then that which it hath eſtabliſhed by law, with a neceſſity of uniformity and conformity thereunto, impoſed upon all the ſubjects of the kingdom: Doth the Magiſtrate ſin, in ſeeing this law executed? And without ſuch a government, what Order will you have in your Churches, or what coercive power in the caſe either of hereſie, or ſchiſme?
Conſc.
Do you queſtion the Magiſtrates ſin, when his law is againſt the law of God, and the liberty of a Chriſtian, who is the ſubject of Chriſts kingdom? For here we are to diſtinguiſh between a ſubject of Chriſts ſpiritual kingdom, and a meer ſubject of the civil State. He that is a meer ſubject of the civil ſtate, acknowledging no ſuperior power above it, his conſcience (though blind) bids and binds him to obey: but he that is a true ſubject of Chriſts kingdom, being alſo a ſubject of the civil State, owes a twofold obedience, one to the Civil State, & another to Chriſt. According to that of Chriſt. Render unto Caeſar the things that are Caeſars, and unto God the things that are Gods. Nor doth the order or diſorder in churches (as churches) put any difference between the having, or not having of a civil power. In the Apoſtolick churches there were both hereſies and ſchiſmes, (1 Cor. 11. 18, 19. 1 Joh. 2. 19.) whith the civil power took no cogniſance of: Nay, it was, and may be as apt to perſecute the truth, as to cenſure or reſtrain either hereſie, or ſchiſme, or apoſtacie. And Chriſts government is ſufficient in all Church-caſes whatſoever.
Conf.
But, who in a Chriſtian civil State do not acknowledge Chriſt as ſuperior?
Conſc.
This is ſufficiently reſolved before. Such as conform to a State religion, or a State church-government, make that the ſupreme law and lord over their conſcience, and ſo exclude Chriſts ſupremacie. Enough is ſaid of that. But you cut me off from what I was about to adde. Mans nature is too prone to idolize the Power ſo, as to make it as the ſhadow of the bramble, in Jothams parable, under which to eaſe themſelves of the labour Iudg. 19. 15.to ſearch into the Scriptures, and ſo to come to know what they believe; moſt men pinning their Religion upon the ſleeve either of the Prieſt, as the Papiſts do; or alſo of the Magiſtrate, as our common Proteſtants do, wrapping all up in an implicite faith and blind obedience, according to your Remonſtrance, that urgeth conformity to the religion and government of Chriſt already eſtabliſhed, or which ſhall be ſet up. Thus it was enough for the Phariſees to ſay, *Joh. 19. 7We have a law, and by that law Chriſt ought to dye. Thus Chriſt muſt not be God, becauſe the Roman Senate, according to their law formerly made, had not firſt motion'd it, or paſſed their vote for it, before Tiberius Caeſar had commended it to them, namely to admit of Chriſt into their Pantheon, to take place among their gods. And is it not even ſo with us? Muſt not Chriſt be King of the Jews, only becauſe by an act of State (as before) they will not have this man Luke 19. 14.to reign over them. And Chriſt muſt not be God, becauſe the Roman Senate had not pre-reſolved it. And ſo Chriſt muſt not be ſole Lord over the conſcience, nor ſole Law giver of his Church, nor his Word the ſole rule of worſhip & of Chriſts Kingly government of his ſpiritual kingdom in the conſcience, and Churches of the Saints, nor indeed Chriſts kingdom ſpiritual; becauſe the Sate hath made a law which muſt rule the conſcience in point of forms of worſhip and of Church-government, that Chriſts kingdom muſt be worldly, perpetually entaild to a whole Nation, making up one Nationall Church, the form whereof worldly, and the materials worldly, as either no Saints at all, or elſe all Saints, becauſe all nominall Chriſtians; and all this and much more, becauſe the civill State, by the inſtigation of men Eccleſiaſticall or Civill, domeſticall or forein, hath ſo ordaind it.
Conf.
Well, Conſcieuce, I now perceive, that fame is no lyar; I have now heard thee my ſelf and much more then ever I heard before, and ſuch things, as my ſtomack is no way able to digeſt, but that I muſt needs go eaſe it, by acquainting thoſe whom it ſpecially concerns, with what thou haſt here delivered. And ſo farewell.
Conſc.
Nay ſtay, Conformity, and this withall take with thee. Firſt, I would have thee know, that ſpeaking ſo freely to thee, I was not ſo ſimple, as not to imagine thou wouldſt divulge all; nay in truth, I have ſpoken all this to thee to that very purpoſe, that thou ſhouldſt communicate it (if poſſible) ſo far as the Sun ſhines; but firſt to thine at home, as thou ſayeſt. But thus much let me intreat of thee. 1. That thou wouldſt not do any thing this way in malice, leſt thou adde to thy ſin Secondly, that thou wouldſt ſpeak nothing but truth, and the whole truth and that without aggravations whereof there is no need eſpecially when thou ſpeakeſt to thy friends of Conſcience, and much more of things of this nature, too harſh for delicate ears. And thirdly, aſſure them from Conſcience, that what I have here ſpoken to thee, it is out of pure zeale for the honour of Chriſt, out of pure charity to the perſons concerned, out of pure piety to ſee my native country in ſuch a periſhing eſtate, and the honour of England to lie in the duſt; out of pure hatred of hypocriſie, idolatry, pride, covetouſnes, ambition, treachery and treaſon, walking up and down in long robes: And in a word, to deliver (if no more, yet) mine own ſoul, in diſcharge of my duty to God and my country, as a poor Miniſter of Chriſt, by witneſſing the truth, and convincing error. And for a cloſe of all (Conformity) If thou deſireſt Peace with Truth (as we all ſhould do) If thou wouldeſt have me to hold correſpondence with thee, and to give thee the right hand of fellowſhip; If thou deſireſt that deſirable reconciliation of our differences: Firſt renounce thy name of Conformity, in thy ſenſe, and conform not to this world, but to Gods word, let that be the Cynoſure or Pole-ſtar Rom. 12.of that Ʋniformity of Churches, ACCORDING TO THE WORD OF GOD, as in our late Covenant. And this thou ſhalt do, if (I ſay not, if thou doſt ſhake off the fear and favour of men, the love of the world, of honours, pleaſures, riches, preferments, ambition of greatneſſe, of domination over Gods people, Nor if thou caſteſt out that old ſpirit of bondage under the Prelates, leſt it turn into a more dangerous tyrannie, then that of the Prelacie, as being more refined, and going under the plauſible name of Reformation: Nor do I ſay, if thou becommeſt a ſelf denying man, taking up thy croſſe daily to follow Chriſt: without all which notwithſtanding, thou canſt not be his true diſciple & follower, or enjoy true fellowſhip with him.) But this I ſay, and urge, as being the main Fundamental and Eſſential of a true & right viſible church of Chriſt: If thou confeſſeſt Chriſt in all that he is; If thou giveſt him his due honour, in ſubmitting thy conſcience only and wholly to him, with profeſſion thereof, and not to any humane power, and as to the only Lawgiver of his church and kingdom, to order and eſtabliſh it with judgement and juſtice for ever: and to his Word, as the only law and rule Eſa. 9. 7.of the government of that kingdom, and the only Judge to appeale unto in all doubts and controverſies of faith: And if thou ſhalt confeſſe every church and congregation of Chriſt to be only and immediately under Chriſts juriſdiction, and not ſubject to any other church or churches, which are ſo many Siſters, not Miſtreſſes; leſt otherwiſe we ſet up the Spouſe above, or in ſtead of her husband Chriſt. If (I ſay) thou wilt confeſſe and hold forth this in thy publike profeſſion, preaching, and practice of it: Then, though thy Churches have many other defects, yet if they have the beeing and conſtitution of true churches of Chriſt, for matter and form, I ſhall not ſcruple to hold communion with thee. But otherwiſe, ſo long as thou walkeſt not up to Chriſt, in not acknowledging and avowing all that he is, in not giving him his due honour in all things, and eſpecially in not ſetting him up in his Royal throne, without a conſort: How can we entertain communion with you? For,
*Actum eſt de R…lig…one, ubi vel m…imum de rahitur de D… gloria. Calvin.Farewell Religion, where Gods glory ſuffers the leaſt diminution.
And therefore (Conformity) now that you are about the ſetting forth of your Confeſſion of Faith, let not this one Article be miſſing:
That you do believe, confeſſe, and profeſſe before all the world, that JESVS CHRIST is the ſole King and Law-giver to every particular viſible Church of his, and over every particular mans conſcience: So as no Power on earth may uſurp authority, upon what pretence ſoever, to make and impoſe what laws they pleaſe to bind the Conſcience, or to regulate the Churches of God; but ought to leave both Conſcience and Churches to the only rule, and law of Chriſt, the Scripture, to which alone every mans conſcience muſt be conſined, all Divine worſhip in all things conformed, and all Church-Government reduced.
And for a cloſe of all, I pray thee (Conformity) adviſe all thy Colleagues, that they would abſtain from ſtirring up ſedition in Pulpits, and great Tables, againſt the Parliament; perſwading to hold the Parliament to it, till you obtain your deſires, to retain the Scots in England, till their Government be here ſetled: which would unſettle and overthrow our fundamental lawes and liberties, which you go about, in thus ſeeking to force the Parliament: but learn to be wiſe, honeſt, loyal, good Chriſtians, true Patriots, true-bred Engliſh-men; leſt it prove bitterneſſe in the latter end: For God is avenger of all ſuch.
And ſo farewell, Conformity.
FINIS.