A Plea for Christian Magistracy, Prefatory letter 1 – Dedication
To the Right Honourable, the Lords and Commons aſſembled in Parliament.
RIght Honourable, I have ever thought it the duty of us Miniſters to debate matters of doctrine, which is jus divinum, amongſt our ſelves, ſo as that wee might all agree in the things that ſhould be taught among the people; which bleſſing of unity, would certainly in a great meaſure be granted to us of God, if we were ſet in ſuch a ſtation that we might uſe the means (which were Schools of Divinity:) were we ſet into Claſſes, and from our youth kept in the exerciſe of Divinity diſputation, before we were ſwaied with ambitious ends, truth would in a great meaſure appeare to us, which is now hid: truth is but one, the Goſpell is the Goſpell of peace: it is our ignorance of truth and of the Goſpell, that maketh us at ſuch diſtance in opinions: now there is no ſuch meanes in all the world to acquire knowledge, as diſputation: therefore is that art which hath truth for its end, ſtudied, and gotten in Schooles of Diſputation: I meane Logick, Rhetoricke is ornatus, the beauty or ornament of ſpeech. Now though perſons of greateſt quality doe uſually weare the richeſt garments, yet garments of greateſt value may be borrowed, and put upon the pooreſt ſlave and vileſt begger: the falſeſt and leaſt probable matter is capable of curious ornament of words, where it is a matter of the greateſt skill in the world to find out the truth, among theſe colours of Rhetoricke: and thoſe things that ought not to be taught, will moſt forcibly draw diſciples after their teachers. At this time, ye may heere the Pulpits filled with eager and earneſt perſwaſions to accept of the government of Chriſt, ſet up in the word of God, without any argument out of Gods word, to proove that Chriſt ſet up any ſuch government as they aime at.
If any argument can be produced, it is fit we all ſhould know it: and if ſo the word of God, and the authority of Chriſt, muſt not be bounded by any authority on earth; no power among the ſonnes of men may limit the Holy One of Iſraell.
If Chriſt hath ſet officers in his Church, Kings and Nobles and Senators muſt ſtoop to them: this intermixing of the Parliament authority, with divine, is but dawbing, if it be any other then an acknowledgement of duty of ſubmiſſion, if Chriſt hath ſet up any government in his Church to be executed by Church officers.
As for giving leave to execute diſcipline, as to preach the word, that is but a fraud; you may indeed, nay you ought to receive the word of God not for your ſelves alone, but for the whole Nation, as being the Repreſentative Body thereof: you may require a Covenant over all the Kingdome to wait on the means not by pieces and parcells, but the whole word which ought to have a free paſſage, not by plurality of votes, but by an unanimous conſent of the Preachers.
That the word ought to be ſo preached, is plaine by theſe arguments.
Firſt, Chriſt gave a Commiſſion to preach the Goſpell unto his diſciples, which was to laſt unto the end of the world, in which there was no Quorum, duobus tribus vel pluribus veſtrum, by which they might not preach but by an univerſall conſent.
If any ſhall object, that the Apoſtles walked by an higher principle even by the ducture of an infallible ſpirit.
I anſwer, firſt the Commiſſion was penned in words that muſt laſt to the end of the world by which we muſt walke.
2. The infallibility of the Spirit by which the Apoſtles walked, did imply an impoſſibility of diſſent.
3. Though the Apoſtles did know that it was impoſſible for them to diſagree in their doctrine, yet St. Paul went up by the Spirit to communicate his doctrine to other of the Apoſtles James and Peter, leſt in regard of the people he had run in vain; hee knew the unity of the Preachers would prevaile much among the people. Gal. 2.2.
2. Secondly, St. Paul wrote to Timothy to charge thoſe that taught any other doctrine that they ſhould not, whereby it appeareth that he had a care that no other doctrine might be taught but one. 1 Tim. 1.3.
3. Chriſt promiſed his preſence among two or three that are gathered together in his name, he promiſed nothing to the major part of ſuch an aſſembly: this gathering together cannot bee underſtood of a locall, but a gathering by the Spirit into an unity of minde and judgement: Chriſts promiſes attend on the performance of our duties, when we doe our duties we may expect a bleſſing. St. Paul to the Corinthians, 1 Cor. 1.10. beſeecheth them by the name of our Lord Jeſus, that they all ſpeake the ſame thing, that there be no diviſions among them, but that they bee perfectly joyned together in the ſame minde, and the ſame judgement; where you ſee he urgeth them by the name, by the reverence and honour that they beare to the name of Chriſt, that they be of one minde: thoſe that are gathered together in the name of Chriſt are of one minde; I doe not ſay, that all thoſe to the number of two or three that are of one minde are gathered in the name of Chriſt: nay the gathering in the name is differenced from other ambitious and hereticall gatherings, cumulo accidentium, whereof this being of one minde is one; ſuch a gathering together is worthy the preſence of Chriſt, ſeldome can many agree in one judgement that Chriſt doth not unite in any thing that tendeth to the glory of God.
Ob. Some may ſay that it is impoſſible that men ſhould be all of one minde ſo much diviſion is found among us.
Reſp. I anſwer, that this unity hath not beene ſought after, means have not been uſed for the obtaining it: all things have been carried by vote, and the diſſenting party kept under by cenſure, accompained with fire and ſword under Antichriſtian Tyranny: the truth was kept under by the vote of the ambitious, and Schooles wholly, neglected, or uſed only more imperato; queſtions not ſtated by Scripture, but the Scripture overſwayed by humane authority.
I confeſſe I conceive it neceſſary for Claſſes and Aſſemblies to meet, but their buſineſſe is only about matters of their Commiſſion, about preaching the word, to communicate their doctrine, and by diſpute to finde out the truth: their diſputes ought to end in a brotherly accord, as in Act. 15. much diſputing, but all ended in accord, no putting to the vote.
Votes have too great an influence upon the will to decide matters of doctrine by them: men may vote what they have an intereſt to diſpoſe of, I may vote my eſtate and liberty, but willworſhip is unlawfull: I meane the matters that are eſſentiall to Gods worſhip which are matters of duty, as for circumſtantialls of time and place (except the Sabbath) which are matters of liberty; in theſe things the Commonwealth may vote, and the Miniſters muſt by the duty of their place preach the Goſpell when and where they can get any to heare in ſeaſon and out of ſeaſon; & this is your Chriſtian liberty that in matters of liberty, ye make rules and laws to your ſelves, not croſſing the ends that you are tyed to in duty: but if Aſſemblies of Miniſters might make Canons, and bind men to obedience under penalty of excommunication; what were this other then to Lord it over the flocke? or what were this, if not teaching for doctrines the precepts of men? but this is endeavoured to be amended by intermixing of Lay-elders what ground they have for that, will, I hope, appear if the whole matter come into juſt concertation by dint of argument.
In the mean time, if the State thinke fit to ſuffer the Aſſembly to vote what they doe is but humane, one good reaſon is better then many votes in matters of doctrine, and matters of government, it wholy belongeth to the Civill Magiſtrate, this ſhould be rightly conſidered on; what is Chriſts cannot bee remitted to you if by him placed in other hands; if he hath ſet up government in the Church, it muſt be far above all government in a Chriſtian Commonwealth: and it were ſacriledge of the higheſt nature for you to reſtraine Chriſts officers by any power; if you put the matter to vote in the Aſſembly, they will hereafter tell you of it in both ears. But if ye deſire to know the truth, by that time Schooles of Divinity be up but halfe the time the Aſſembly have ſat, ye ſhall finde more the preſent condition of things, require your preſent action.
You may, you ought to covenant for the whole Kingdome, for time, place, and maintenance of Gods worſhip: you have (as the great Sanhedrim of the Kingdome) power to judge of falſe worſhip: you may make uſe of the ſword to drive out Idolatry and will worſhip, and accordingly may require all men in the Kingdome, to come to the ſeverall Pariſh Churches of their abode, and require ſuch as you receive for the Preachers of truth, to ſend able men to ſupply the places, and that without any regard to the allowance and diſallowance of the people. I know theſe be the great queſtions of the times, and high time it is the truth were knowne concerning them.
It is time ſome courſe were taken to bring men to Church, which Independent principles make ſcruple, whether the Magiſtrate ought to doe, unleſſe they like their Miniſter: but upon this ground, let the Miniſter be who he will, the Drunkard will like the Alehouſe better then the Church: and this liberty that men take to abſent themſelves from their Pariſh Churches, give men opportunity to meet and rayſe tumults, plots, ſeditions; and how dangerous theſe things may ſpeedily be, if not prevented, let wiſe men judge. Oh that this Honourable Court would haſten to ſet up Claſſes conſiſting only of Miniſters, whoſe worke ſhould be only to preach the word, and weekly meet in Schools of Divinity, where they might not ſpend their times in examining of Whores and Knaves, ye may take another courſe with them: but let them diſpute, and nurſe up yong Scholers, who being firſt made artiſts in the Univerſities, they may be acquainted with, and not lay hands raſhly upon a teſtimony, and ſo ſend them out to places that want: and as for government, you know ſure, that to come to Church is a duty neglect, a ſin and puniſhable; and what elſe the Miniſters know cenſurable, you know aſ well as they, and you ought to puniſh: but having firſt ſet down the ſin and puniſhment, not at the diſcretion of the Miniſter and his two Elders, which yet ought to be according to the Presbyterian principles.
Only for matter of knowledge, that of all things principally belongeth to the care of the Miniſter: and I could wiſh before this Aſſembly were diſſolved, a cleere and full Catechiſme were agreed on, ſhort and pithy, that might be required of all communicants in the Kingdome, old and yong, high and low, and all compelled to it by your authority, that ſo the ſame thing might be taught throughout the whole Kingdome.
As for Independents and Anabaptiſts, let them be admitted, nay condemned to ſpend their times in Schooles, and not permitted to ſeduce the people, that ſo at laſt all things may be carried with ſtrength of argument, and unanimous conſent of the whole Clergy, which would ſoone come amongſt them, if they did not relie on their parties and drawing diſciples, and deciding matters by votes.
Againe, votes are of no other uſe, but to gather parties, and ought no where to be uſed but by thoſe that have power of the ſword, to compell the diſſenting parties, and therefore are penalties to terrifie and keepe under the diſſenting part annexed to ſuch lawes as paſſe by vote. I pray God it be not in the minde of ſome of our times to get parties, and put the carrying on their ends by the determination of the ſword. A learned and pious Miniſtery doe not deſire to carry all by vote, but a lazie, ambitious, proud Clergie: an induſtrious, learned, wait with patience on them that are contrary minded for the day of Gods viſitation, in the meane time uſe all means: the proud man will take no paines to uſe means but vote him downe, away with him to the divell; it is fault enough to croſſe them, ſuch as ſtand in their waies are fooles and knaves not fit to be heard or conſulted with; let it be conſidered whether parties in Generall Councells, have not made parties for the ſword: I am a ſtranger to the State whether they doe not make parties among Lords and Commons, if they doe not, I pray God they may not, I know it is very farre from the duties of their places that ought to be peace-makers.
Learning is low, and pride is high among the Clergy, I ſpeake not this with reference to what any mans particular diligence hath made him; yet I dare ſay, every honeſt man will confeſſe, had all the Kingdome beene exerciſed in Schooles of Divinity ſince the Reformation, where ipſe dixit had been the word of God, a great difference would have been in Miniſters from what they are.
I know men uſe to ſay, Learning is not ſo needfull as holines: I anſwer, it is not an holy thing for a Miniſter not to uſe all means to be learned; holineſſe and learning will doe well together.
But an holy Miniſter ought not adminiſter the Sacrament to a wicked perſon: I confeſſe there was a time in my youth that I thought ſo, and being preſſed to doe it, did uſe all means to make them as knowing as I could, which I conceive ſtill to bee my duty, but not able ſufficiently to ſatisfie my ſelfe in point of manner: I found Ʋrſine and others, ſay, that if I were carefull to preſent notorious offenders to them that had power, I had done my duty, yet ſtill me thought I was not clean handed, if the duty lay upon me to examine and try the due preparation of the receiver.
But upon further conſideration, I found the Miniſter charged only with preaching and baptizing, which being performed with ſuch zeal and diligence as is needfull, is abundantly a ſufficient imployment.
Objection: ought not the Miniſter to have regard to the holineſſe of his flocke? may all come without reſpect, though never ſo wicked and unholy, and be partaker of Sacraments?
R. I anſwer, they may not, it is a very great and dangerous ſin if they come without repentance, faith and charity, wherein the Miniſter muſt inſtruct his people publiquely and privately, and that with anſwerable zeale to the ignorance and ſtubbornneſſe of the people; he muſt preach the duty of the Magiſtrate to him: firſt, to make lawes that may compell all men to a reverent attendance on the means if he be a Chriſtian Magiſtrate, if he be not a Chriſtian Magiſtrate, he muſt endeavour his converſion: when wholeſome and holy laws are made, he muſt inſtantly call upon that Magiſtrate that is put in truſt to puniſh ſin, that he put wholeſome lawes in execution to put ſin to ſhame; that as ſin is a work of darkneſſe, ſo no man may preſume to commit it in the ſight of the Sun: if this were done, what ſcandall could be given to the Church if any ſhould be found guilty before and after receiving Sacraments, the Law may appoint that a double puniſhment, as being a double offence? in ſome caſes reſtraine him of his liberty to come to Sacraments as the Law ſhall bee agreed on: in the meane time, let the Miniſter plye both the Magiſtrate and offender with the mighty operative word of God, private Chriſtians uſing their private intereſt to reclaim the ſinner. If this be not the way of God, I am miſtaken, if any further power can be proved out of Gods word to be in the hand of the Miniſter, I ſhall be content to uſe it: In the mean time, let no man that hath voted himſelfe high, or hath gotten a great opinion among men, deſpiſe arguments that come from an obſcurer perſon: I conceive the Miniſter may uſe, nay muſt, any ſharpneſſe the word uſeth againſt ſin, and then betake himſelfe to his prayers to God to make his doctrine fruitfull: what more is in the duty of his place, I know not, unleſſe uſing of means to make him able to doe that: if this be not a meanes to ſhame and cudgell ſin to corners, I know not what can. But ſuppoſe the Magiſtrate doth not doe his duty, then let the Miniſter bend the power of the word upon him, and no doubt if Miniſters could agree in their doctrine, much would be the power of the word: We ſee the Magiſtrate come and ſit before us, and wee hope without an Idoll in their hearts. Oh that the Lord would put a word in due ſeaſon into the mouth of his Miniſters, that might bee the word of peace unto them!
Oh that Miniſters, would lay downe the rigor of their opinions in point of Diſcipline, and ſet themſelves to attend on the meanes to increaſe their knowledge, and to acquaint themſelves with one anothers ſtudies in an induſtrious way, that they would unbend their thought of government a while, and thinke on waies to get knowledge; I am not worthy to cenſure others, I know my owne defects, and doe complaine of the times and want of means to know more: I wiſh that all men of skill would examine what Logick may be found in many of thoſe Rethoricall Sermons which the world ſo much run after, how well the Divinity of many of them is taught that are ſo finely worded; how right they hit the argument of their text, which if they miſſe, they preach themſelves and not Chriſt, their own minds and not the minde of God: nay let men of piety examine whether Mr. Gillespie, though a man of excellent parts, proved his reformation by his Eccleſiaſticall diſcipline out of the words of his text, whether that refiners fire and fullers ſope doth not point at another and a nearer operation upon the ſoules and ſpirits of men by the bloud of Chriſt, then his Reformation that he ſo eagerly preſſeth, and then ſee whether we want not Schooles; if men of his parts want them, Sanctius, hoc vero Chriſti doctrina facit: and citeth Jer. 23.29. to prove the purgation by doctrine and operation of the word, Is not my word an hammer: And Clement Alexandirnus, foreign. Theodoret, divina gratia, tanquā herba peceatorum ſordes …luit. Let it be further examined whether the choice of a ſimilitude for a text which is but illuſtrative, & draw what men fancie out of the ſimilitude, and paſſing by the argumentative part, be to preach the minde of God, or mens owne fancie, whether this Rethoricall liberty do fill all the world with ſuch diverſities of opinions. Ornament of words call weake judgement to admiration, but incumber the truth, if not imbezell and ſteale it quite away, whereas ſtrength of argument doth inform the judgement; men talke much of having their affections wrought upon; theſe cannot be wrought upon to ſalvation, but by the ſtill voice of the Spirit: I deny not, but fine words and ſmooth cadencies of ſentences, may worke naturally upon the affections, but the effect of it is but as the blade that ſprang up in ſtony ground, ſuch Religion unto which men are led by the eloquence of the Preacher when it ſhall bee charged with greater triall then nature will beare, their affection that were led with naturall delight will ſinke under the diſquietneſſe of nature: I condemne not Rethoricke, but ſuſpect it and wiſh it may bee well cemented with judgement, and not uſed to ſuch that have no skill to deceive themſelves, and them that heare them; let the Parliament ſet us to our worke, puniſh us for our idleneſſe, and afford ſuch incouragement by publique laws that men of choiſeſt parts may be induced to the worke of the Miniſtery: thoſe that would perſwade you that publique proviſion ought not to be made for preaching the Goſpell by tythes or otherwiſe, would make all Nations, heathen and Idolaters, not to have any publique intereſt in the Goſpell; thoſe would have the State alwaies to ſtand at defiance with Religion. The Lord grant Aſſemblies, Parliaments to be at one among themſelves, and one with another. Thoſe therefore that cannot agree among themſelves cannot be ſaid to bring the Goſpell; thoſe that allow diverſities of opinions, and claim a liberty to preach what they liſt: I wiſh that the Parliament would ſet up but one learned School of Divinty, and condemn the principall patrons of that Independent opinion into thoſe Schooles, where they ſhould do exerciſe among others, I make no queſtion they would be ſoon converted or confounded, and left without any word to ſay in defence of that groundleſſe doctrine. I had good hope that they would have agreed in the Aſſembly, after two years diſpute; I could have been content with ſmall faults if piety and peace might have been ſettled. I hope there be witneſſes enough that I ſet them not at odds, I ſhall endeavour to make them friends, if reaſon will doe it.
Your ſervant, W. Huſſey.
To the Right VVorſhipfull Sir Thomas Walſingham, Knight.
Right Worſhipfull,
I Am bold to Dedicate the firſt fruits of my Labours in this kinde unto your view and patronage, unto whom I know the intention is not unwelcome, as ayming at the conjunction of the State and Miniſters of the Word in peace and unity, that hitherto have beene kept at diſtance by theſe dividing principles, ariſing from a twofold diſtinct government, which being agreed on to be but one (and I hope to make appeare they ought not to bee divers) would for ever ſilence thoſe implacable differences that have long time beene betweene them, and remaine a hard matter to reconcile at this time. Sir, I have ever obſerved your aime to be at peace, and justice to keepe of violence and oppreſſion from all men, ſo farre as your trust and imployment (which hath beene great, in and for your Country) would inable you; I aime at the ſame ends, both to make the Parliament and Miniſters all agree, and all ayme at Gods glory, and the Countries ſafety, wherein I know no man would more rejoyce then your ſelfe. I confeſſe the firſt ſound of this my opinion out of the mouth of Maſter Coleman, was very unwelcome to our brethren, and I look for no better entertaynment. I have ſome incouragement, that a man ſo eminent is gone before me, and doe hope that upon ſome pauſe they may receive better ſatisfactions, and that at they were forwards but Biſhops might bee plucked up root and branch, ſo they will at laſt be … to plucke up this root of their ſpirituall cenſure, upon which the ſtate and ambition of the Biſhops was firſt planted, I ſhall not deſire to engage you in defence of the cauſe; but if any good come by it to the Kingdome, that you ſhould enjoy the benefit: unto whoſe happineſſe here, and eternall, my duty doth engage mee to boſtow my ſelfe, and all the abilities God hath given mee.
Yours in the Lord, VVIL. HUSSEY.