Concerning Ministers Meddling with State Matters in their Sermons, Part 3 – application
The Application of the Rules of the debate unto the preſent controverſie.
To come then to a more ſpeciall application of all this, to the point in hand; I ſay, If a debate concerning my judgement (That Miniſters ought not to meddle with State-matters in their Pulpits,) ſhall be offered by any, with a deſire to dig deeper than I have done, and goe to the root of the controverſie, I ſhall not wave a conference with them: onelyonly I ſhall deſire that it may be agitated according to the Rules which I have mentioned, or by ſome others, if better can be ſhewed to edification: Therefore in conformity to what, hath been ſaid heretofore, I ſhall offer the queſtion to bee ſtated indifferently thus:
The generall queſtion, or ſubject of debate.
Whether yea or no it doth belong to the Miniſters of the Goſpel of Chriſt, to declare concerning the affaires of State, which are the Magiſtrates employment, their opinions in their Sermons touching the Goſpel.
The aim which I ſhall ſet before mine eyes in taking this ſubject into conſideration, ſhall be onelyonly this:
To finde out what the Rules of Love, of Righteouſneſſe, and of Peace are, which at all times are obſervable mutually, between the Miniſters of Chriſt, and their Chriſtian Magiſtrates, in the reſpective diſcharge of their duties towards the people over whom they are ſet.
The end for which it is to be conſidered, and what the uſefulneſſe thereof is.
For ſeeing the Magiſtracy and the Miniſtery are the two great and Maſter-wheeles, of all the publick States of the Chriſtian world; therefore we ſee, that by the motions thereof, if regular upon their own Axle-trees, and duly correſpondent one with the other, all the affaires of humane ſocieties are carried on ſucceſsfully, for the attainment of their eternall and temporall felicity, both towards God and men: But if their motions be either irregular within themſelves, or inconſiſtent with each other, it is evident in all Ages, that from thence the affaires of all ſocieties, become unſucceſsfull, and tend onelyonly to the miſery and deſolation of mankind. If then it be, (as no doubt it is) expedient for us, to diſcuſſe at this time, that ſubject, wherein both theſe are at once concerned; to cleare our doubts therein, that we may know what is juſt, lawfull and commendable in the behaviour of the one towards the other; and if we ſhould intend to do this ſatisfactorily; it wil be requiſite that we ſhould make a true diſcovery of the generall nature of the duties belonging to both their places, as well in the reſpect of the mutuall relations, as in reſpect of the outward actions of their charges; which lead them reſpectively to the true ends of all their motions. For by this generall diſcovery we ſhall finde grounds to come to the deciſion of any queſtion in particular, what ever it may be, depending thereon (for with other queſtions we have nothing to doe) but if we take not the light which from thence may be gathered, along with us, our thoughts in every thing will be full of darkneſſe; nor ſhall we find any path to walk in, made plain before us.
I conceive therefore, that this aim to ſeek out theſe Rules, is to be taken up in this debate, not onelyonly that we may know what is neceſſary foredification in the main works of both adminiſtrations; and that we may find a directory thereby, leading us towards the reſolution of our preſent doubt, which is wrapt up in the ignorance of thoſe fundamentals; but alſo that we may circumſcribe and determine our thoughts in the debate it ſelfe, leſt they miſcarry, and be ſuffered to wander upon uſe leſſe and by-matters, uncertainly, as it happeneth unto others in the debates of this and of ſome other kinds, therefore I declare before-hand, that my reſolution is unalterably to wave every thing which ſhall be offered, that hath no direct or collaterall tendency and ſubordination towards the diſcovery of theſe Rules: for to finde out a cleare demonſtration of the truth of theſe, is the whole fruit of all this Diſquiſition.
The termes of the Queſtion explained.
Thus having determined the end of the debate, let us come to look upon the point of difference which may be between us: And here I cannot definitly ſay wherein others differ from me in a poſitive opinion (I ſee what the poſitive difference of their practice is from mine, but men oft-times doe more then they think they doe) but that they who allow at large (which I do not) Miniſters to meddle in matters of State, may judge wherein I doe differ from them; I ſhall follow the method formerly ſet down, and firſt open my ſenſe of the queſtion, and then declare both the agreement and the difference which I conceive to be therein between us.
The termes of the queſtion I underſtand thus:
1. By the Miniſters of the Goſpel of Chriſt, I underſtand certain men who (take not upon them at their own hand; but) are called in an ordinary and orderly way to teach other men the knowledge of Chriſt, to perſwade and exhort them to receive him, and walk in him by faith and love, for the ſalvation of their own ſoules, and the enlargement of his kingdome towards others in the world, to pray for and with them, and to overſee their wayes, that they may be found conformable to their profeſſion. And this I conceive is the whole ſubſtance of their imployment.
2. By the Goſpel of Chriſt I underſtand the glad Tidings of Gods free Grace offered to us in the new Covenant made with mankind in Chriſt, that we may entertain it by faith.
3. By the Sermons of thoſe Miniſters teaching this Goſpel, I meane their ordinary ſpeeches to their hearers concerning this ſubject, by which they ought to bring them to the obedience of faith.
4 By the Magiſtrates I underſtand certain men whom God hath exalted, and ſet over the viſible Societies of men for their good; to over-ſee their wayes, and order them in righteouſneſſe by power and authority to make them conformable unto his known will.
5. By State-affaires, which are ſaid to be the employments of the Magiſtrate, I mean all things which concerne either the viſible ſocieties, or the ſingle perſons of men, as relating to their outward ſtate and condition of life in the world, wherein power and authority can be exerciſed for the ordering of the ſame.
6. By Power I mean the forcible meanes of conſtraining through feare, thoſe that are in ſubjection, to doe that which their ſuperiors will have them to do. This is that which the Apoſtle calls the Sword, Rom. 12. 4.
7. By Authority I meane a right to adminiſter a charge, and to beare rule therein over others for the government of their wayes; whereunto thoſe that are to be governed, owe reſpect and ſubmiſſion: And this is that which the Apoſtle calls to be ſubject for conſcience ſake, Rom. 12. 5.
Theſe are the things whereof the queſtion doth ſpeak; but
The thing queſtioned, or the matter of doubt.
The queſtion it ſelfe, or the thing queſtioned concerning theſe things is this, Whether yea or no it doth appertain to the calling and charge of thoſe that are employed in the ſervice of Chriſt for ſpirituall matters; when they are about that ſervice, to utter in publick their particular thoughts concerning worldly matters, which appertain to the calling and charge of thoſe who are ſet in power and authority over the Common-wealth?
To this queſtion whether we ſhould ſay abſolutely Yea, or abſolutly No,; or in ſome reſpect yea, and in ſome reſpect no, and how farre yea and how farre no, in each reſpect; is the matter of doubt, which by a friendly conference and debate, fitted to ſearch after hidden Truths, may be reſolved. And that we may endeavour this ſo, as to bring the matter to an iſſue, without diſtractedneſſe or confuſion, let us firſt conſider that wherein we agree, as a known and determined truth; then view that which remaineth yet unknown, as an undetermined doubt, that by the help of ſome principles, and the right application thereof unto the point of difference, we may make a way for our underſtanding to determine the ſame.
The matters of agreement
The matters wherein I ſuppoſe an agreement will be found, are theſe:
1. That the terms of the queſtion as they have been opened, are truths, viz. That by Miniſters and Magiſtrates, and their employments; ſuch men, ſuch things, and ſuch actions are to be underſtood, as were deſcribed in the opening of the queſtion: and that the point of doubt in generall doth lie there, where it is ſaid to lie: For if either theſe termes, or any of them, be otherwiſe underſtood, or the point of doubt otherwiſe placed than hath been now mentioned; although in words we may ſeem to agree upon the ſtating of the queſtion, yet the thing it ſelfe is not agreed upon: therefore this muſt needs be preſuppoſed to be ſo, before we can proceed to any other points of agreement; and then I ſhall offer this further.
2. That Ieſus Chriſt who is now at the right hand of God, having all power in heaven and earth, hath ordained in this world, both theſe kinds of Officers, ſome to preach the Goſpell unto men, as Miniſters of his Word and Myſteries, 1 Cor. 9. 14. and chap. 4. 1. with Tit. 1. 7. and 1 Pet. 4. 10. and ſome to rule the Societies of men, to keep them in good order, as Magiſtrates endued with power to puniſh the evill, and reward the good. Rom. 13. verſ. 1. till 8. and 1 Pet. 2. verſ. 13. till 18.
3. That the employments of theſe two Officers although they are coexiſtent under Chriſt, towards the ſame men who are to be governed by them, and concurrent towards them, for his ends upon them; yet they are diſtinguiſhable the one from the other, chiefly in reſpect of their different objects, of their different immediate ends, of their different fundamentall rights to their charges, and the properties thereof, and of their different wayes of adminiſtring their charges.
4. That the object of the Miniſteriall adminiſtration is nothing elſe but the truth and will of God in the Goſpel, as it is revealed in the Scriptures; and that the object of the Magiſtraticall adminiſtration, is the Truth and Will of God, as in the Principles of right Reaſon, and the Law of Nature it is revealed.
5. That the immediate end of the Miniſteriall adminiſtration of their object, is to bring mens ſoules to have communion with God in Chriſt by his ſpirit; and that the immediate end of the Magiſtraticall adminiſtration of their object, is to bring men in ſoule and body to live together in the plentifull enjoyment of all good things, honeſtly, peaceably, and ſafely one with another.
6 That the fundamentall right unto a Miniſteriall adminiſtration, is to be called thereunto as Aaron was, Heb. 5. 4. And that the fundamentall right unto a Magiſtratical adminiſtration, is to be in the place of power, and obliged to look to others, and ſee right done among them, as Moſes was, Exod. 2. 11, 12, 13. 14. compared with Acts 7. 23, 24. 25.
7. That the properties of the Miniſteriall right unto the adminiſtration of their object in their charges, are chiefly twofold, their due qualifications for their employment, and their lawfull entry upon the charge of ſouls committed unto them. Their qualification for their employment muſt be ſuch as the Apoſtle doth require it to be, 1 Tim. 3. v. 1. till 8. and Tit. 1. v. 6. till 10.
And their entry upon the charge of ſouls committed unto them, muſt be ſuch as Chriſt doth require it to be, John 10, v. 1, 2, 7, 8, 9.
8. That the properties of the Magiſtraticall right unto the adminiſtration of their object in their charges, are chiefly a threefold preeminencie, viz. a preeminencie over the perſons of all men, that all ſoules muſt be ſubject unto the higher powers, Rom. 13. v. 1. A preeminency over the might and ſtrength of all men, that none may reſiſt the higher powers, Rom. 13. 2. and a preeminencie over the goods and poſſeſſions of all men, that every one is bound to pay them tributes and taxes, Rom. 13. 6.
9. That the wayes of the miniſterial adminiſtration of their Charge, are mainly three and no more, Inſtructive, Perſuaſive, and Declarative. Inſtructive to work upon the underſtanding, that which is rational to manifeſt truth unto it. Perſuaſive to work upon the will and affections, by intreaties promiſes and threatnings, the ſence of good and evill, to cauſe it imbrace the one, and fly from the other. Declarative to denounce in Gods name from his undoubted word his expres will, to move the Conſcience to yield obedience thereunto, that is either to be comforted, or to be afflicted, as the Kingdom of Heaven is either opened or ſhut upon it, by the declared will of God towards it.
10. That the wayes of the Magiſtratical Adminiſtration of their Charge are Directive, Legiſlative, and Coercive, to order the wayes of their Subjects in righteouſnes.
Directive, by Councel and Inſtructions to ſet ſubordinate Officers a work towards their Subjects, to lead them unto the performance of their duties, and prevent diſorders.
Legiſlative, by Lawes and Ordinances, to let all men know the juſt duties which are to be obſerved towards all men, in all caſes, relating the ſafety of the ſociety, and the indempnity of every one belonging thereunto, from each other.
Coercive, to right all things that are amiſſe, by diſtributing rewards and puniſhments to every one as they do deſerve.
11. That this Magiſtratical function may be in a Heathen man for the good of a Common-wealth; and although it may be in the hands of ſuch a man, or men, that Chriſtian Miniſters and Profeſſors, ought nevertheles to acknowledge him or them, in the place to be their lawful Magiſtrates, to reſpect them, to pray for them, and to ſubmit themſelves unto them, either actively or paſſively, as their Commands ſhall be conſiſtent with a good Conſcience under the rules of Chriſtianity.
Hitherto I have offered that wherein I ſuppoſe an agreement will be found in reſpect of the coexiſtence and diſtirction of the employments: now I ſhall go a ſtep further, and offer that alſo wherein I ſuppoſe we ſhall agree, in reſpect of the concurrence of the employments under Chriſt for his ends upon Mankind; here then I ſuppoſe it will be granted.
12. That it is as lawful for a Chriſtian man to be a Magiſtrate, as it is expedient for him to be rational, and neceſſary to be a true ſociable man by nature; for as the profeſſion of Chriſtianity doth neither make void the uſe of reaſon, nor aboliſh the true life of nature; but ſanctifies the one and the other and exalts both to an uſe wherein God is glorified by them: ſo the rules of Government in a ſociable life, and the rational principle of good order in nature, are no wayes caſt off, or neglected by the Rules of Chriſtianity, but exalted and made ſubſervient to the higheſt way of happines.
13. That in a whole ſociety of men every thing is proportionably to be allowed, which in one man cannot be disallowed: as therefore the life of right reaſon, and true nature are not inconſiſtent in one ſingle man, but concurrent with Chriſtianity to make him truly happy; ſo in a ſociety of men, to become a State, and to be governed by Magiſtrates according to the Rules of reaſon, and the principles of good order in nature, is no wayes inconſiſtent, but wholly concurrent with the frame and life of a Chriſtian ſociety; although Chriſtianity abſtractively in it ſelf, is nothing elſe, but the Rule of a ſpiritual life, whereby we are directed to follow Chriſts foot-ſteps, that we may come to God by him, as new Creatures, ſeparate from the world.
14. That a Chriſtian being a Magiſtrate in a Chriſtian State, although all his Subjects in reſpect of Chriſt, and the way of the heavenly profeſſion; are his Brethren, and in that reſpect his equals; yet by this, he doth looſe nothing of the natural right and properties of this place, which God hath given to a very Heathen over Chriſtians; but gaineth rather thereby an enlargement of his preeminency, and an additional right and gracious priviledge to his place, which is at leaſt threefold Firſt, the right to be more beloved and honoured than if he were a meer Heathen. Secondly, the priviledge to become a nurſing Father to the Church of God; to provide for it all things outwardly comfortable, and to protect it. Thirdly, the preeminencie of being Chriſts Vice-gerent in the outward frame of the ſociety, by which meanes, he hath an influence to ſee things ordered according to his known will in the Common-wealth, and to ſway things to the beſt frame in the publique profeſſion, for the body of the ſociety; and an obligation laid upon him; not to ſee and ſuffer Chriſts name to be diſhonoured; and his Ordinances blaſphamed: ſo farre as by his place he can hinder it, without conſtraining and perſecuting any man; for the enjoyment of his Conſcience, whereby he doth not give any publike offence.
15. That a Chriſtian being a Magiſtrate, although his profeſſiō doth ad theſe priviledges to him in his Magiſtracy, yet his Magiſtracy doth not exalt him above the Church of Chriſt, that he ſhould have a right to cōmand any thing therein after his own wil, as in humane affaires; for Chriſt only who is the head, hath authority to command in the Church, and thoſe that either teach for Doctrines the Commandements of men; or impoſe thoſe Commandements upon others, to teach them, or obſerve them being taught and impoſed, worſhip God in vain. Matth. 15. 9.
16. That the greateſt honour and priviledge that can befall to a Magiſtrate, as being a Chriſtian, is, to become a Member of the myſtical Body of Ieſus Chriſt, and ſo to be under the ſpiritual inſpection, and care of the Miniſtery of the Goſpel, and the diſpenſation of the myſteries and graces of the Kingdom of Heaven.
17. That a Chriſtian Magiſtrate being a fellow-Member of the Body of Chriſt, is obliged not only as a Magiſtrate to overſee them in outward things for their good; but as a Profeſſor and Brother to watch over their ſoules, conſidering them in love, to provoke them, and ſtir them up to all good works.
18. That a Magiſtrate being a Chriſtian; although he is ſet over all men, in reſpect of the outward and viſible Government of the ſociety; yet in reſpect of the inward and ſpiritual Charge of ſoules committed to the Miniſters of Chriſt, he is under their care and inſpection, to be watched over, that he ſhould walk worthy of God in the Heavenly profeſſion.
19. That although a Magiſtrate as a Chriſtian, is thus under the inſpection of the Miniſterial function, as to his perſonal behaviour and walking in the holy profeſſion, and may lawfully be admoniſhed in caſe he doth any thing contrary to the rules of his profeſſion; yet his Magiſtratical function is not under the inſpection of the Miniſters of the Goſpel: for their line doth go no farther than their Stewardſhip; and their Stewardſhip doth go no further than the Myſteries and the houſe of God: therefore as the Miniſters are not ſet to overſee and direct him in his Magiſtracy; So he is not accountable to them of his proceedings in State-matters.
20. That although the Miniſters of the Goſpel depend not upon the Authority of any men in the duties of their ſpiritual function; yet they are accountable, not only to the civil and Chriſtian Magiſtrate of the reaſon and manner of all their proceedings in their adminiſtrations; but to any other, that ſhall deſire to know what their way and purpoſe of walking is in any thing belonging to their profeſſion: becauſe 2 Cor. 4. 2. & 1 Iohn 1. 7.they are bound to reject all the hidden things of darknes, to walk in the light, and approve their wayes unto the Conſciences of all men, as in the ſight of God.
21. That a Concurrence of the Chriſtian Magiſtrate with the Miniſtery by way of Councel and cooperation of countenance & protection in all things belonging to the advancement of the Kingdom of Chriſt, is not only lawful, but very expedient and commendable, and a concurrence of the Miniſtery with the Magiſtracy, to teach both them and their Subjects the duties which God hath Commanded all of them towards one another is neceſſary; becauſe it is a part of that Charge which God hath given to the Miniſtery. Tit. 3. 1. 2.
22. That the Councels, the Reſolutions, the Lawes, and the executions of State-Government, which are the proper works of the Magiſtrate; whereupon according to his beſt underſtanding he doth attend, ought not publickly to be controuled by any of his Subjects; or in a privat way reſiſted.
23. That the conjunction of endeavours in the Magiſtracy and Miniſtery ought to be only for the publick good, either of Church or Common-wealth, or of both; and by each of them his work is to be done diſtinctly in the way of his own Calling, wherein Chriſt hath ſet him and not otherwiſe.
24. That the Miniſterial Function and Stewardſhip of the Myſteries of God, which Chriſt hath appointed to be diſpenſed for ſpiritual and eternal concernments, in foro interiori, may not be employed for bodily and temporal and State deſignments, as ſubordinate thereunto in foro exteriori.
25. That Miniſters as private men, and living as Members in a State, may and ought to contribute their natural Talents, to further the publick good thereof in ſubordination to the Magiſtrates lawful deſires, and to give example to others of their duty.
26. That Magiſtrates profeſſing Chriſtianity, if they make a faire ſhew and pretence to advance a publick good, but in effect be found manifeſtly to ſeeke nothing but their own private ends in their places, they may and ought diſcreetly to be admoniſhed of their duty, and warned of the danger of Hypocriſie; whereunto their paſſions, their pride, and their covetouſnes may lead them.
27. That Miniſters as they ought not to refuſe lawful employments; wherein as Members of a Commonwealth they may be called to do the publick ſome ſervice: ſo they may not entertain that employment after ſuch a manner as to be taken off thereby from their ſpiritual Function; or to confound and mix the uſe and end thereof with matters of a different nature to ſerve and pleaſe themſelves or other men thereby: for if I ſought to pleaſe men (ſaith Paul) I ſhould not be the Servant of Chriſt. Gal. 1. 10.
28. That all Conjunctions and Concurrences of the Magiſtratical and Miniſterial Functions which are not undertaken for their own direct ends and uſes reſpectively; but either by the neglect of thoſe ends, or by indirect meanes or commixture of Relations, tend to other ends, are unwarrantable, becauſe they take away the boundaries and right uſes of Chriſts Ordinances, and ſo apply them not to his ſervice.
29. That if Miniſters deal with a people, of matters which are the proper concernment of their particular Magiſtrate, with that people which is his Subject, they do manifeſtly ſet themſelves with him in his Charge, and whether they meddle with his matters towards his Subjects willingly and in love to him; or without love to him, and that either unwillingly as by command and conſtraint, or of their own accord, as by jealouſie and competition of intereſts: which way ſoever this is done, in all, or any of theſe caſes, it is evident they apply themſelves to their hearers, not as ſpiritual men and Diſciples of Chriſt, to ſpiritual men and to Chriſts Diſciples, but as intereſſed men to men of intereſt in this world; whether therefore the Magiſtrate be pleaſed or diſpleaſed, as a ſervice or diſſervice is done unto his Authority & deſignes thereby, the ſervice of Chriſt Ieſus in all this is not regarded.
The matters of diſagreement how to be thought upon. What they are in this controverſie.
Theſe Poſitions I hope will find no contradiction by any that I ſhall have to deal withall; but if any of them be excepted againſt, it may either be laid aſide or regularly diſcuſſed by it ſelf, if it deſerve to be handled by it ſelf; or if it hath any fundamental relation to the point of doubt, it may be brought in as one of the particulars afterward to be decided, when the Queſtion is fully ſtated, which now is to be done.
If then after all theſe material points of agreement there be any, that to maintain the practice of ſome, held at large, that Miniſters may meddle with State-matters, in their Pulpits, directly or indirectly, as of State-matters, to declare their judgment thereof unto their hearers; I ſhal declare that herein I do diſſent from them, and think it altogether unlawfull, in the Miniſters of the Goſpel, and no wayes appertaining to the calling wherein Chriſt Jeſus hath ſet them over his people, to acquaint them with their own or other mens judgments, concerning the affaires and intereſts of their Magiſtrates, whether to commend or diſcommend the ſame unto them.
I ſay then two things.
Firſt, that although Miniſters living in a State as private men (for in a State they are nothing elſe; though in the profeſſion of Chriſtianity they are publick perſons as a City ſet Matth. 5. 14.on a hill) may take notice of State proceedings and intereſts, and heare and obſerve what others think thereof, and judge with themſelves (as Members concerned) what is to be thought thereof: yet I ſay, that it is unlawful for them to publiſh thoſe thoughts with Reference to their Miniſterial employment, to make it any way inſtrumental, to deface the ſame into the thoughts of the people, as to give them notice thereof by way of publick intelligence. Nay it is a very great Queſtion with me; whether any other men being private and Subjects, may lawfully publiſh their own or other peoples thoughts, concerning their own State Affaires any other way; except only in times of general deliberations, wherein all are priviledged to propoſe by their Truſtees what their deſires and grievances are to have them redreſſed.
Secondly, that it is far more unlawful for them upon ſuch obſervation of State matters to uſe any perſwaſions or inſinuations to ſway this or that way the vulgar affections to or from thoſe that are in Authority; for the ſuggeſtions by which Miniſters ought to engage Subjects affections towards their Magiſtrates are not to be raiſed from any private obſervations (which are deceitfull, and no true grounds to oblige the Conſcience unto any duty) but from the manifeſt will of God commanding the duty; and the nature of the Relation which God hath ſetled between Magiſtrates and Subjects which is grounded upon love, and doth partake of the conjunction which is between Parents and Children; whence it is, that as our Parents are to be beloved of us their Children; not ſo much becauſe they do this or that particular favour unto us; but becauſe they are our Parents, and next unto God over us, becauſe God hath made them to be Authours and Protectors of our life and being, & conduit-pipes of all bleſſings towards us; ſo Magiſtrates are proportionally to be reſpected by all dutiful Subjects upon the ſame grounds, & not upon any particular contemplations which their obſervation of State-contrivements may lead them unto, and to the performance of this duty the faithful Miniſters of the Goſpel ſhould become both leaders & monitors towards their flocks: And therefore as they ought to do nothing that may any way corrupt the ſimplicity of their mind from this ground of reſpect due unto their Rulers: So they ſhould uſe none other motives or arguments to perſwade them thereunto, but ſuch as are powerful in this kind.
The Queſtion then is not with me, whether faithfull Miniſters may dogmatically from the word of God, and the nature of humane ſociety ſpeak in the Pulpit of the righteous wayes of governing States in Theſi & Antitheſi? and whether yea or no they may inſtruct, warne and exhort Statesmen, concerning the duties of their Calling towards God and men, that they may know how to keep a good Conſcience therein according to the will of God revealed in his word? I ſay the Queſtion is not with me concerning theſe things: for I am cleer that the Miniſters of the Word may handle and apply all humane and divine matters thus. But the Queſtion is concerning particular matters of State done or to be done hic & nunc, relating to our ſelves or our Neighbours, wherein ſome of our intereſts lye: I ſay concerning ſuch matters, either to make narratives for information, or to apply thoſe matters to move the peoples affection to any humane Reſolutions, is a thing utterly unlawful in the Miniſterial Function as I conceive.
What the diſtinct State of the Queſtion is.
Thus I have ſtated the Queſtion, and ſeparated it from that which is not the Queſtion; and I hope ſhewed therein my meaning ſufficiently.
If now this aſſertion of mine ſhould be debated between me and ſuch as allow at large in Miniſters the handling of State-matters as ſome uſe to do; it ought to be offered as a doubt, and made a Queſtion indifferently thus.
Whether yea or no it be lawfull for the Miniſters of Ieſus Chriſt in their Sermons or Teſtimonies concerning the Goſpel, to declare their opinions alſo concerning State-Intereſts, wherein the Magiſtrate is concerned; to make Narratives to inform their hearers of the condition of State-affaires, and of their Rulers wayes and deſignes, and to ſway directly or indirectly their Subjects affections this or that way in complyance to this or that worldly deſigne?
To this I ſay no, and if any man doth think otherwiſe, who doth not except any thing material againſt that which hath been ſaid hitherto; I ſhall willingly diſcourſe the matter with him, and ſift it to the brain. That it therefore may be known, by what rule I will ſubmit the matter to a tryal; I ſhall after theſe two Principles, which no rational man will deny or except againſt, as I ſuppoſe.
The Principles by which it is to be decided.
1. That it is not to be counted lawfull for any Servant to do his Maſters ſervice, that which his Maſter doth not only not allow, but forbiddeth to be done therein.
2. That it is not to be counted lawful for any Servant to do in his Maſters Service, that which is wholly contrary to the nature of the employment and doth fruſtrate the true end and effect of the work which is to be performed thereby; although his Maſter doth make no inhibition concerning it.
I take theſe principles to be ſo evident, that none who hath common ſence can deny them: Therefore I ſhall come now in the laſt place to propoſe the orderly way of applying theſe unto the matter in hand; that if no exception be taken at this alſo; then the particular dec…ſion of the doubt may follow thereupon, in caſe any ſhall enter upon the debate thereof.
The Application of the Principles to the Doubt.
I propoſe then the application of theſe Principles to be made in this order.
Firſt, let us conſider whether yea or no, the Miniſters of the Goſpel are to be accounted Servants to Ieſus Chriſt? if yea, then whether he is not their Maſter? and his will in his ſervice their law? if no, then whoſe Servants they are, and who elſe is their Maſter?
Secondly, Whether yea or no to preach the Goſpel, or to bear witnes concerning Chriſt Ieſus, be the ſervice wherein they are employed?
Thirdly, What properly this ſervice is? and whether yea or no Chriſt doth allow them in going about it, to bear witnes to any thing elſe than to himſelf and his truth; according to the Commiſſion which is given them. Luke 24. 46, 47, 48. Act. 1. 8. and 26. 18.
Fourthly, whether yea or no the Miniſters of the Goſpell are not expreſſely forbidden, to apply themſelves to any other teſtimony or doctrine, then that which is according to the words of our Lord Jeſus Chriſt; by theſe places of Scripture 1. Tim. 4. 6, 7. and 6. 3, 4, 5, 20, 21. and 2 Tim. 2. 14, 15, 16, 17. and 1. Tim. 1. 3, 4, 5, 6, 7.
Fiftly, whether yea or no the Narratives, Inſinuations, and Applications, which are made of State matters in the ſermons of ſome, are not another kinde of teſtimony, then the words of the Lord Jeſus? and whether thoſe that deliver them, in delivering the ſame, ſpeak the oracles of God? which in the Church of God alone ought to be delivered. 1 Pet. 4. 10.
Sixtly, ſuppoſing there were no ſuch commandments and prohibitions limiting the ſervice of Chriſt in the Goſpell; yet it will be granted, that Miniſters ought to underſtand the nature of their own office and employment, and ought not to do that which is contrary thereunto: and if ſo, then we ought to reflect upon the poſitions, which have ſhewed the coexiſtence; the diſtinction and the concurrence of the Miniſteriall and Magiſtraticall offices under Chriſt, together with the properties of the Charge, of the Adminiſtrations, of the objects, and of the fundamentall Rights of the Function, to ſee whether yea or no ſuch a medling with State matters is not wholly contrary thereunto?
Seventhly and laſtly, the proper end and effect of the work at which Chriſt doth aime, by the Miniſtery of the Goſpell; and the direct meanes, by which he hath appointed the end to be gained, are to be conſidered; and compared with the proper end and effect of this practiſe, to ſee whether this practiſe doth not make voide the efficacie of thoſe direct means, and overthrow that end? and if ſo; then by the dictate of our Principles, we may conclude this Practiſe to be utterly unlawfull.
Thus I have done with the Rules of Regulating this controverſie, and the method of bringing the doubt to a deciſion: I think it not needfull nor fit at this time, to deſcend any further to the particulars of the application; but if any thing be offered in a ſober way inducing thereunto, I ſhall not be a verſe from that which ſhall tend to edification.
Now I ſhall come to another kinde of application, both of the whole, and eſpecially of the latter part of this Diſcourſe unto our preſent ſtate, to ſee, what from theſe grounds, and this way, both of ſearching after truths, and of diſcovering duties, may be gathered, to redreſſe our diſorders, and prevent the increaſe of our calamities. For I told you, partly in the beginning of the whole Diſcourſe, partly at the entrie upon this laſt part thereof, (wherein I apply the Rules of debatement, unto the ſubject in hand) the aime which I have in handling theſe matters thus, which is diſtinctly this.