Concerning Ministers Meddling with State Matters in their Sermons, Part 2
Who the men are that inntagle the work of Remation by Controverſies
I ſuppoſe it is not difficult to foreſee and conjecture, who the men are, and what their way will be, which intend to appeare in this controverſie. For that none of our Modern controverters will bee forward to enter into theſe regular courſes, whereby debates are made void of offence; may be eaſily gathered from hence; that no Spirits unaccuſtomed to a yoke, will be willing to take i… upon them.
Now we finde two ſorts of men (to whom all others may be reduced, as partaking more or leſſe of their Principles and wayes) who are accuſtomed to judge and debate of matters in theſe our times, who being unacquainted with this yoke, intangle affairs by different wayes of proceeding into diſorders of a contrary nature.
The one ſort is full of confidence, relying onelyonly upon themſelves in the high conceit of their ſingular opinions. The other look more to the conſent of a combination in the declaration of their joint opinions.
The firſt think themſelves ſtrong, becauſe they pretend wholly to the direction of the Spirit in their way. The ſecond, although they contradict not the truth, of the Spirits direction promiſed to the children of God, (as ſome others do) yet they put their ſtrength rather in a humane then in a Spirituall way of acting. But the truth indeed is, that neither the one, nor the other in matters of debate, hold forth to any, or follow themſelves, either in Theoreticall or Practicall debates, any approved Rules, by which they govern themſelves to edification about the diviſion of ſpirituall or rationall doubts; and although this is truly ſaid of both theſe controverters; yet it cannot be denyed, but that the ſecond ſort of theſe for the moſt part is more capable of entertaining rules, when offered, then the firſt: becauſe many of the former take up, under the pretence of a ſpirituall liberty, the principles of ſuch unrulineſſe both within themſelves and towards others, that it is almoſt impoſſible to fix them to any thing; whereas the latter are rather too much inclined to fixe upon inſufficient rules, and humane reaſonings: but yet in both, this is evident, that whenſoever either of them ſet themſelves to conteſt for any ſuppoſed truth, or againſt any error; they follow for the moſt part nothing ſo much, as the flaſhes of witt, or the motions of paſſion whiles they rely upon the ſtrength of their naturall and acquired abilities: for the one, viz: the firſt, are led chiefly by their naturall; the other by their acquired notions.
Theſe that walke in the ſtrength of their naturall conceptions,The firſt ſort of Controverters pretending to be ſpirituall. which they raiſe to ſome extravagant height by the apprehenſion of ſpirituall objects; uſe to confound all things under the ſpeciall notions, which they have pitched upon; and without any diſtinction of matters, as ſupernaturall from naturall; of humane from divine, of inward from outward, or even of God himſelf from the creatures, they caſt all things into ſome imaginary frame of their owne moulding, wherewith they are ſo prepoſſeſſed; that they can conceive of nothing elſe, but that which is wreſted and made conſonant to the thoughts, wherewith they have racked their own underſtandings out of frame. With theſe men (if once high flowen) there can be no rationall dealing: for they have crackt their brain, and deſpiſe all things as below themſelves: Magiſtracy, Miniſtery, Ordinances, Scriptures, nay and Chriſt himſelf, is by ſome made a matter of ſmall or no concernment at all, in reſpect of that which they account themſelves to have attained unto.
From theſe and ſuch as joyne neereſt in Principles with theſe, none other controverſie (as I conceive) can bee expected,What controverſie is to be expected from them. but that which theſe two queſtions do offer: as firſt, whether yea or no the Chriſtian Magiſtrate hath any thing to do at all, with the viſible affaires of the Churches? And ſecondly, whether yea or no the Rule and Government of all things doth not belong properly unto the Saints, and to none but them? Whom they meane by Saints, and what by rule and government, is not now time to enquire after; but it is apparent, that their Principles and thoughts lead them rather to lay aſide all Rule, and all Magiſtracy, at leaſt in reference to the pretended Saints; then to think that they ought to be limited in any thing. But by reaſon of the extravagancies whereunto ſome have licentiated themſelves, and of the ſtrange pretenſions which are made to a Fantaſticall perfection, whereof none other account can bee given, but their owne bare ſaying of themſelves, that it is ſo and ſo with them: (I ſay) by reaſon of this and their other impertinencies; theſe men have not only made themſelves a grievance unto the Godly, and a laughing ſtocke unto others, that are morally ſober and rationall; but for their ſake the mouthes of the profane in the world are opened againſt Religion, Atheiſts are confirmed in their impietie; a diſreſpect and ſcandall is raiſed againſt the ſpirituall profeſſion of Chriſtianity amongſt ſingle hearted formaliſts: and the politick adverſaries of our ſettlement and Reformation triumph and exult at it over us.
Now as I do not expect, that any of theſe who make themſelves ſo eminent in their ſpiritualitie, as to have caſt off all moralitie, ſhould debate this matter: ſo nothing which from their Principles can be drawn, is to be much regarded. But ſuch as are not ſtrangers to a life truly ſpirituall, although they are not found to walk up to it; but rather follow the way of humane reaſonings, ſuch as haveThe ſecond ſort of Controverters who are men of Reaſon and Learning. improved their naturall with acquired abilities, of ſciences and experience by ſtudie, and converſation: and ſuch as have intereſſed themſelves hitherto in State affairs, to become inſtrumentall for the deſignes of one, or againſt the proceedings of another party; ſuch (I ſay) as theſe may perhaps ſpeak ſomething to the purpoſe, worth conſideration, and deſerving an Anſwer; chiefly if without prejudice and paſſion, and with due reſpect unto conſcience and reaſon, they weigh the matter, whereof they ſhall offer a debate diſcreetly.
With theſe I ſhall not be unwilling to go along to ſearch out a doubtfull truth in this or any other matter. OnelyOnly before I come to ſpeak of this particular ſubject, to ſhew what I conceive the debate may be with theſe, according to the forenamed Rules; I ſhall in two or three words, briefly intreat, by way of warning, the cauſes of diſorderlineſſe whereunto our ordinary courſe is acceſſory to intangle our affairs.
If we reflect then upon our wayes, wee may obſerve that the aime of ordinary controverters is ſet rather to upholdWhat way of controverting is uſed by moſt of them. (and that profeſſedly) the outward intereſt of a party; either to vindicate it from ſome aſperſion, or to gaine ſome advantage to the proceedings thereof; by aſperſing others, and by getting themſelves into power over others; then to make a diſcoverie of profitable duties, and of naked Truths, that the neceſſitie of the former, and the evidence of the latter, may become recommendable indifferently unto the conſciences of all men: or that the conſcience of thoſe who have ſtrayed from the ſame may bee brought backe againe unto the acknowledgement thereof, whence alſo we ſee, that the courſe taken to debate differences, even in ſpirituall matters, and farre more in outward concernments doth almoſt ſavour nothing elſe; but the affectation of naturall wiſdome, of ſubtilty, and of eloquence, and the venting of paſſions proper to men depending upon this world. And herein wee finde a pride moving men to outſtrip one another, either by ſhewing their parts; as wit, language, reading, Philoſophy, Hiſtory, and other learning; or by laſhing and ſmiting one another with the tongue: to ſeek a conqueſt rather by the infamy of others, then by the armour of righteouſneſſe on the right hand, and on the left. By theſe unchriſtian and unconſcionable wayes of conſidering matters, and dealing with perſons, the more able, and naturally rationall the men are that take them up, the more deſtructive they make themſelves unto the comforts of their brethren; and the neerer their Debates thus agitated relate unto Religion, the further off they ſet themſelves and others from the kingdom of Jeſus Chriſt: the reſpect which is had to gain credit with men, to looſe no ground in the Debate, and to be thought a leader in the cauſe, together with the fear, leſt we ſhould ſeem to be foiled in any thing; chiefly after we have owned the title of a Doctor of Divinity, and think our ſelves in ſome repute for Learning; doth ſtrip us of all Chriſtian ſimplicitie, and morall ingenuitie: for when we come to a cloſe fight, and in danger to be convicted of ſome error, our paſſions are inflamed, and we chooſe rather, to make our conteſtations endleſſe and inextricable, then that our Antagoniſt ſhould ſeem to have gotten any advantage againſt us. Thus we ſtrive not for Truth and Righteouſneſſe, how to finde it out (for the unpartiall way to ſeek it, is not once thought upon) but for our ſelves in compariſon to others, that we, and we onelyonly may be thought to have it; and this makes the Debates tedious, full of trifling circumſtances, and ſo large and voluminous; that to read onelyonly the heads of matters agitated in this way, will require more time, then a wiſe man will afford thereunto, or a godly man can take pleaſure to ſpend thereupon.
Upon theſe rocks of contentiouſneſſe and irregularitie, the excellent gifts of many able (and otherwiſe godly) men, are oft-times ſhipwrackt. For Satan by their zeal for themſelves,The evill effect of this way. and privat ends, hath blinded them in that which is truly publick; and by this meanes (for it is from the failings of godly men on all ſides, that our miſery doth chiefly ariſe) a fire is kindled amongſt us of prejudicacy and jealouſie, which never will be quenched by humane power, or perſwaſion: only God is able to put forth his hand in ſome extraordinary way to lead us in a path which yet we have not known, a path which godly men will be capable to diſcern from his word, wherein it is revealed; and which by his Spirit will beThe hope of a remedy to be found in it. Iſa, 35. 6, 7. & chap. 43. 19, 20. Iſai. 51. 3. manifeſted graciouſly unto them. For the promiſes upon which I raiſe this hope, are large & plain, and oft-times repeated: For it is ſaid, not only that he will make a way in the wilderneſſe (where no path is) and give ſtreams of waters (that is, comfortable refreſhments) in the deſerts; but that he will make the wilderneſſe of his Sion (his Church) and her waſte places, like unto Eden, and her Deſert like the Garden of the Lord. The failings therefore, and humane frailties of the people that ſeeke him in truth, ſhall not bring upon them a perpetuall deſolation; as the back-ſliding of the wicked ſhall doe unto hypocrites: but when their wilderneſſe is Iſai. 41. 18, 19, 20.become a poole of water, and their dry lands ſprings of water; the Lord will plant the Cedar, the Sittah and the Mirtle-trees together with the Firre-tree, the Pine-tree and the Box therein; that all may ſee, and know, and underſtand, that the Lord hath done it, and the holy One of Iſrael hath created it. Then alſo ſhall the weake hands (of the inhabitants of Jeruſalem) be ſtrengthened, and their feeble knees confirmed, the eyes of the blind ſhall be opened, and the eares of the deafe be unſtopped, and the lame ſhall leap like an Hinde, and the tongue of the dumb ſhall Iſai. 35. 3, 5, 6.ſing. But before this can come to paſſe, which is the effect of the binding up of the breach of his people, and the healing of the ſtroak of their wound, it is evident, that the Towers ſhall fall, the Iſa. 30. 25, 36. Iſai. 40. 4, 5.valleys ſhall be exalted, and the mountains and hills made low in the frame of the world; that both in the Church, and in the World, the crooked may be made ſtraight, and the rough places plain; for the glory of the LORD ſhall bee revealed, and all fleſh ſhall ſee it together.
Seeing then, notwithſtanding all the failings which have overtakē us, whether on the right, or left hand, we have ſtil this dore of hope opened, to ſupport our ſpirits, that if we walk & work with God in his way, he is able and willing to reſtore us; let us lift up the hands which hang down, & the feeble knees, and prepare a ſtraight way, even a high way in this deſert for our God. And to this effect, among all the Propoſals that can be made to the ſpirits of ingenuous men, and uprighthearted Chriſtians; I know none more neceſſary for our caſe, and ſeaſonable at this time, than to determine how at all times, the Miniſters of the Goſpel ought to behave themſelves in their charges towards their Magiſtrates, for the publicke good: which is the advancement of Gods glory, by the redreſſing of things amiſſe, and out of frame, in Church and Common wealth. For except this matter be made cleare to our conſcience, and the truth cleared made our practice; there will be no judgement found in our goings: juſtice will ſtand a-farre off, and we ſhall never know the way to peace; becauſe true peace and laſting quietneſſeJer. 32. 17. is onelyonly the work and effect of righteouſneſſe.