The Ancient Bounds, Section 1

The Ancient Bounds · Section 1

p. 1SECT. I.

CHAP. I. The State of the Queſtion.

CHriſt Jeſus, whoſe is the Kingdome, the power, and the glory, both in Nature and in grace, hath given ſeverall Maps and Scheames of his Dominions gradually differing, ſome greater, ſome leſſer, of all ſorts and ſizes: Both of his great Kingdome the world, his Dominions at large, which he hath committed to men, to be adminiſtred in truth and righteouſneſſe, in a various forme as they pleaſe; each of which he cloaths himſelfe withall: And alſo of his ſpeciall and peculiar Kingdome the kingdome of Grace. Which kingdomes though they differ eſſentially, or formally, yet they agree in one common ſubject matter (man, and ſocieties of men) though under a diverſe conſideration: And not onelyonly man in ſociety, but every man individually is an Epitome, either of one onelyonly, or of both theſe Dominions. Of one onelyonly, ſo every naturall man (who in a naturall conſideration is called Microcoſmus, an Epitome of the world) in whoſe Conſcience God hath his throne, ruling him by the light of nature to a Civill outward good and end.

Of both, ſo every beleever who beſides this naturall conſcience and rule, hath an inlightned conſcience, carrying a more bright and lively ſtampe of the Kingly place and power of the Lord Jeſus, ſwaying him by the light of faith or Scripture: and ſuch a man may be called Microchriſtus, the Epitome of Chriſt myſticall.

p. 2This is conſcience, and this its diviſion. And of this conſcience is the Queſtion, or rather of the perſon that hath this conſcience, and the things he holds or practiſes conſcientiouſly; For the power of conſcience it ſelfe, as it will not be beholden to any man for its liberty, ſo neither is it capable of outward reſtraint, they muſt be morall or ſpirituall inſtruments that can worke upon conſcience. But the exerciſe or practice of conſcience, or the perſon ſo exerciſing, is properly the object of outward reſtraint in queſtion.

Now then if we keep but to this terme Conſcience; 1firſt all vitious & ſcandalous practices, contrary to the light of nature, or manifeſt good of ſocieties, are cut off, not to trouble us in this matter, as deriving themſelves not from Conſcience, but a malignant will and unconſcienc't ſpirit.

2Nor yet may all principles that derive themſelves from Conſcience, have the benefit of this plea of Liberty, ſo as to ſave their owners; as firſt, if they ſhall be found of a diſabling nature, or wanting in their due proportion of benevolence to publique peace, liberties, ſocieties; as in ſome of thoſe caſes inſtanced by M^r Palmer; as for inſtance, Scruple of conſcience cannot exempt a man from any Civill duty he owes to the State, or the government thereof, but it may well beſeeme a State to force men to contribute to their own, and the publique good and ſafety: And though God can have no glory by a forced Religion, yet the State may have benefit by a forced ſervice. Again, the ſervice of the State is outward, civill, bodily, and is perfect as to its end, without the will and conſcience of that perſon from whom it is extorted; ſo is not the ſervice of God, which is inward and ſpirituall, yea it muſt be in ſpirit and in truth.

3Then much leſſe may any ſuch Principles find favour in this diſcourſe, as beſides the former deficiency ſhall be found pregnant, with poſitive malignity (and that in a high nature and conſequence too perhaps) to ſocieties, as the doctrines of the Papiſts. The Queſtion is not of theſe Principles that are either of the frigid Zone of deficiency, or the torrid Zone of malignancy, but of conſcientious Principles and practices, though perhaps erroneous, yet not injurious to publique good either way.

And of Principles thus allayd and qualified, 4the Queſtion is not whether there be not a power to deale with them, and a force to be applyed to them; yea to conſcience it ſelfe, the ſource of them; p. 3for wee all agree in this, that there is, viz. Chriſts power, and a ſpirituall force; but the Queſtion is, whether outward force be to be applyed.

5And in this the Queſtion is not inſtituted in grudge or envy of the Magiſtrate, Whether it be lawfull for him ſpecially, much leſſe, whether it be leſſe lawfull for him then for ſome other men, or generation of men, to force in theſe matters: but whether it be lawfull for any man, or kinde of men indifferently. And therefore though there be ſome arguments applyed particularly to the Magiſtrate, in the third, fourth, and fifth Chapters; yet there are far more againſt force in generall, Chap. 6. and from thence the greateſt part of the diſcourſe is carried generally and indefinitely.

Yet neither in theſe is the Queſtion, 6Whether the Chriſtian Magiſtrates power doe or may beare any proportion of ſubſerviency to a worke of publique Reformation, and whether he cannot doe more then another man towards it. Wee freely grant he may doe much more, and therefore ought; as the next Chapter will ſhew, which is added as an Appendix unto this; but the Queſtion is, Whether to other meanes he may adde force.

Nor will it ſeeme unrighteous in our eyes, 7that a difference ſhould be made by the Chriſtian Magiſtrate (as by every man in his place) between men and men, according as they judge them to be in truth or error (eſpecially in equall and ſetled times, wherein juſtice and humanitie, in reſpect of their brethrens neceſſities and ſufferings, not onelyonly with them, but for them, ſhall not otherwiſe require) as is more largely expreſſed before to the Reader. So that this difference be but by withholding their own favours, and not by taking away their Brethrens rights, and that it be alſo but in a due proportion, to the demerit of their difference, diſcerning between the greater and leſſer, between diſputable and manifeſt errours, I meane manifeſt to the light of the godly and judicious generally. For certainly in thoſe things which are even by the principles of the powerfull ſide themſelves, remote from the vitalls and fundamentalls of Religion, and of a very controverſall nature: for theſe, I ſay, (reſerving the perſonall liberty of every mans judgement to judge thereof as he finds) there is none or very ſmall difference outward, juſtly to be made by the Magiſtrate, or power of a State; but if honour be to be given to whom honour is due, and they that doe well are by the Magiſtrate to p. 4be **1 Pet. 2.14.1 Pet 2:14praiſed, (i.) countenanced, authorized, and rewarded, then if any whit of a juſt proportion be obſerved, and no more praiſe and honour be detracted from ſuch brethren, then the demerit of their difference cals for, I hope they ſhall neither be put to fly for feare, or dye through want.

Nor doe we queſtion, 8whether the Magiſtrate may not to this negative diſcountenance, adde poſitive, viz. to declare againſt errors, as well as the Miniſters to convince and exhort againſt them.

9Nor whether (among us) errors of manifeſt ſcandall and danger to mens ſoules and conſciences, as Arrianiſme, Socinianiſme, Familiſme, &c. ought not to be reſtrained by the Chriſtian Magiſtrate, and the Aſſertors and maintainers of them, interdicted under penalties, the divulging or ſpreading of them by publique preaching or printing. For though God alone can convince and reduce their conſciences; yet to preſerve the acknowledged truth from being blaſphemed, and the conſciences of others yet free and disingaged from being ſcandalized and corrupted, is a work of love and charity, which the Magiſtrates arme is requiſite, and muſt extend it ſelfe unto, as indeed alone bearing ſufficient proportion to ſuch a ſervice, as the preventing occaſions and removing ſtumbling-blocks of ſuch like temptations out of the way, which the ſecular power can doe, though the **1 Joh. 2.27.1 John 2:27anoynting of the Spirit muſt preſerve their conſciences inwardly, and enable them upon all occaſions to diſcerne between things that differ.

10Laſtly (though we cannot likely be miſtaken) wee doe declare that ſuch liberty as we plead for in the caſes ſpecified, is not by us, nor ought to be by any reputed as a vindication, juſtification, ſanction or eſtabliſhment of any opinion or way ſo tolerated, (as no fin nor error, as the truth and Orthodox) as ſome may poſſibly think; eſpecially, if they be uſed ſo lightly to diſcharge their owne reſpects and countenance to the truth they profeſſe and avow, as counting it almoſt enough to doe nothing againſt it: Whereas did they underſtand their duty to the truth, and fulfill it, they would ſee a great doore of negative diſcountenance opened to them againſt errours, whereby they might put a broad difference between them and the truth they embrace, (even as if lively communion of Churches were known, non-communion would appeare a terrible thing) though a negative diſcountenance be not all that wee allow in ſome caſes: p. 5But by this liberty wee onelyonly referre mens conſciences to God to be convinced in his time, not ceaſing to uſe all proper meanes in the meane time: And this onelyonly in thoſe things that pertaine onelyonly to conſcience, making onelyonly the ſtate thereof good or bad towards God.

CHAP. II. Being an appendix to the ſtate of the Queſtion. Of the Relation that the Chriſtian Magiſtrates office beares to the Church, and matters of Religion.

TRuth requires that we ſhew how far wee agree, as well as wherein we differ. Though it be eaſier to ſay what the Magiſtrate may not do, then what he may: We are never more out, then when we goe about to make formes and ſyſtemes, and be definitive comprehenſive Doctors of that which we muſt be learners & proficients in all our life time. Eſpecially in things of this nature, which may better be perceived & diſcerned upon occaſion from time to time, by the humble and godly, then digeſted into a few Rules or Canons. This premiſed we acknowledge that the duty of a Chriſtian Magiſtrate is ſomewhat more then of another Magiſtrate. Civill protection is that which all Magiſtrates owe, whether Chriſtian or not Chriſtian, to all quiet livers within their Dominions, whether Chriſtian or not Chriſtian, as being founded upon ſuch politique conſiderations and conditions (ſetting aſide Religion) as being performed on the Subjects part, it cannot with juſtice be denied them. But a Chriſtian Magiſtrate owes ſomething more to the truth he profeſſes, and to thoſe that profeſſe the ſame with him; which duty of his differs onelyonly in degree, not in kinde from the duty of another Chriſtian that is no Magiſtrate. For it is the duty of every Chriſtian, to improve every talent and advantage entruſted with him, for the honour of Chriſt, and good of the body to the utmoſt, in a lawfull way. So a Chriſtian Magiſtrate, if he have (as he hath) by vertue of his Magiſtracy a talent and advantage above other men, he is bound to improve it all lawfull wayes, to the aforeſaid purpoſe. To which he is to direct even all the common acts and parts of his government; for though all doe equally ſhare in p. 6the outward benefits of Magiſtracy, viz. peace and plenty, &c. yet ought Chriſtian Magiſtrates principally ex intentione to direct their whole government to the good of the Churches, and the glory of God therein; for as much as all things are the Churches, and for the Churches. And doubtleſſe, Magiſtracy, though an Ordinance of man, yet is a moſt glorious Ordinance, and of ſingular uſe and ſervice, if rightly applyed to the Church; as I ſhall ſhew gradually in theſe ſteps.

Firſt, 11Morality is within his Cognizance.Magiſtrates doe prepare by a good Government for the Goſpel; Civility not reſted in, nor miſtaken for godlineſſe, makes men in a more proximious outward capacity for, and diſpoſition towards Religion, in as much as they are thereby reſtrained from groſſe prophaneneſſe, and inſolent oppoſition of the truth, whereby the Word may come amongſt them with ſafety to the perſons of thoſe that bring it; according to which part, Chryſoſtome ſayes well; That the Magiſtrate helps the Miniſtry, viz. by taking cognizance of all morall vices, and it is their part not to commend onelyonly, but to command a good morall converſation of their Subjects, at leaſt negative: In which caſe again Chryſoſtome ſays well; That good Princes make vertue eaſie, while they both urge it with their example, and drive men to it by feare and puniſhments.

But now for ſupernaturall gifts, as illumination, ſpeciall or common, to make a man of this or that judgement or opinion; or faith, to make a man of this or that practiſe in Religion, may not be required by the Civill ſword; it may be perſwaded, induced by exhortation, example, or ſuch meanes, and that's all. And ſo Chryſoſtome in purſuance of his former ſentence, namely, the aſſiſtance that Magiſtracy contributes to the Miniſtry, hath theſe words; For wee (ſays he) teach men loyalty, chaſtity, modeſty, and dehort them from murder, falſe-witneſſe-bearing, adultery, thefts, but the Magiſtrate takes cognizance of them at his tribunall. And Origen in like manner ſeemes to make this the adaequate object of the Magiſtrates compulſive power, upon that place, Act. 15. It ſeemed good to the Holy Ghoſt and us, to lay no other burden upon you, &c. But if they will not charge them with more precepts, doe they give them liberty to murders, thefts, perjuries, luſt, adultery? in no wiſe, but of theſe there was no need to ſay any thing; for they are within the Magiſtrates cognizance, and prohibited by the Civill Lawes. And by the way, wherefore p. 7hath it the denomination or diſtinction of Civill power, but that (ex vi vocis) Civility is the next, moſt proper, immediate, and almoſt utmoſt care and extent of this power? For though the Chriſtian Magiſtrate well diſcharging his place, doth promote the ſpirituall good and edification of the Churches, yet not immediately and directly, but by and through a politique good, as he procures reſt and ſafety to them, and ſo they are edified, Act. 9.31. Which is a very conſiderable and needfull ſervice, while the publique worſhip and the Churches in the exerciſe thereof (though according to their being and beauty in the Spirit, they tranſcend the underſtanding and principles of the world, yet) are circumſtanced & habited with ſuch outward relations and conſiderations as need ſuch a worldly proviſion, which Magiſtracy applying it ſelfe unto God, hath therefore (by the rule of proportion, 1 Cor. 12.23. whereby the leſſe honourable parts have more honour given them) provided a more abundant worldly honour for the Magiſtrate (then for Eccleſiaſticall Officers) for their worke ſake. And is not here a great deale of work, and enough to take up a whole man, and may not very acceptable ſervice be done to God herein, and much good redound to the Church, while not onelyonly the Church hath hereby fairer quarter in the world, but a rude preparation is made for the Goſpel?

Thus wee have committed to the Magiſtrate the charge of the ſecond Table; viz. Materially, that is, 22The firſt Table how farre.he is not to ſee God diſhonoured by the manifeſt breach thereof, or any part thereof; But is that all? No ſurely; He may enter the vault even of thoſe abominations of the firſt Table, and ferret the Devils and Devil-worſhip out of their holes and dennes, ſo far as Nature carries the candle before him: Therefore it ſeemes to me that Polutheiſme and Atheiſticall doctrines, which are ſins againſt the firſt Table and Commandement; and Idolatry, (which is againſt the ſecond Commandement) ſuch as may be convinced by naturall light, (or the letter of the command where the Scriptures are received) as the worſhipping of Images, and the breaden-god, the groſſeſt Idolatry of all; theſe ſo far forth as they breake out and diſcover themſelves, ought to be reſtrained, exploded by the Chriſtian Magiſtrate; for 'tis that which a Heathens light ſhould not tolerate, nature carrying ſo far; Rom. 1. and alſo blaſphemy, which is againſt the third Commandement, and is a common nuſance to man-kind; and the inſolent prophanation of p. 8the Lords day (though the keeping of it be not obvious to Natures light) ought not to be ſuffered by the Chriſtian Magiſtrate; for herein (as in the former) no mans liberty is infringed, no mans Conſcience inthrall'd, truth not at all prejudiced or obſtructed, while onelyonly manifeſt impiety and prophaneneſſe is excluded, and the peace of thoſe that are better diſpoſed procured, and ſcandall avoyded by theſe Negatives. And thus farre the Magiſtrate is Cuſtos utriuſque tabulae, not to require the Poſitive ſo much, as to reſtraine the Negative; and all this Nature teaches hitherto.

But thirdly, 33Generally received Principles.as belonging to the third Commandement, the Chriſtian Magiſtrate may, not onelyonly require a converſation and practiſe moralized according to the Principles and light of Nature, where they run loweſt, as among the Heathen; but as they are improved and raiſed by the Goſpel, through the common irradiation thereof: For Conſuetudo eſt altera natura, Cuſtome or Education is another nature. And look what notions fall upon every underſtanding, that is ſo ſituated, or look what impreſſions are made upon every naturall conſcience by the Goſpel, which ripens and meliorates nature in ſome degree, and hath at leaſt ſome fruit and ſucceſſe where ever it comes, though it do not change and ſanctifie: I ſay theſe fruits, tales quales, the Magiſtrate is Gods Titheman or Officer to gather them in for him, and to require a demeanor ſuitable to ſuch an acknowledged light, at leaſt negatively, that is, to reſtraine the contrary, that ſo the name of God be not taken in vaine. As to inſtance, though it be not eruable by the light of Nature, the article of the Trinity, or the perſon and Office of Jeſus Chriſt, yet ſure to teach doctrine that denies either of theſe, where the Goſpel hath ſounded, is not tolerable; Or to deny the Reſurrection, or a Judgement day, &c. I ſay, the Chriſtian Magiſtrate ought not to tolerate the teaching of ſuch Contradictions (in an inſtructed Common-wealth) to received Principles and manifeſt impreſſions upon all hearts that have lived under the Goſpell within his Dominions. And the reaſon is, Becauſe theſe Principles fall into the ſame rank and order and conſideration with **1 Cor. 11.14.1 Cor 11:14naturall Principles, in as much as they are not onelyonly habituated unto men as naturall, but atteſted unto within by a divinely-impreſt Conſcience, though but naturall and in a common way. And although in treating hereof, I have reflected much upon the Principles and light of Nature, and the outward good and p. 9conſiſting of ſocieties, yet I make not theſe the onelyonly grounds, authorizing the Magiſtrate that is Chriſtian (of whom this Chapter ſpeaks) to the premiſes, nor the ultimate end & ſcope he is to ayme at therein. For though the light of Nature be Gods Law in the hearts of men, not to be violated, and the preſervation of ſocieties one end thereof, not to be deſpiſed; yet certainly the Chriſtian Magiſtrate, as he hath his authority from God, ſo he is to take the Riſe of exerciſing it from him who hath not committed to him the ſword in vaine; and he is to ayme at the glory of God (the preventing or redreſſing his diſhonour) in every act thereof, and to puniſh evill out of that conſideration that it is evill: though God hath given him that Rule to proceed by, and to make out the evill of evill to the world, even the contrariety thereof to the light of Nature, and the good of Societies. Wherein alſo God hath admirably ſhewed his wiſdome and goodneſſe, both in twiſting and combining ſo the intereſts of his glory, (in this ſenſe we ſpeake which is negative) and the happineſſe of ſocieties, that this latter cannot be without the former: and in laying no other burthen on the Chriſtian Magiſtrate for the Materiale, then what is within every mans Cognizance, and the light of Nature will lead him to. And though (as is ſaid in effect already) we make not the light of Nature, and the conſiſting of ſocieties, the onelyonly, nor higheſt conſiderations, which the Magiſtrate as a Chriſtian is to hold forth before God, and into which he is to reſolve his act, (I ſay as a Chriſtian, though as a Magiſtrate he ought to hold out theſe Principles to the world, and build upon them; but as a Chriſtian he is bound certainly (as every man) to make every ſervice as ſavoury as may be, grafting them with the beſt Principles) yet certainly, they may very well be Harmonicall reaſons, and additionall inforcements, even to him that is a Chriſtian, when the Materiale of his duty is no other then what may be convinced and inforced by the light and principles of Nature, either (Prima or à primis orta) and is but the old Commandement; though if he be a Chriſtian, it is a new Commandement to him, and according to the formale is diſtinguiſhed eſſentially from the act of a wiſe and conſcientious Heathen.

Fourthly, 44The externall peace and order of the Churches.The Chriſtian Magiſtrate owes a duty about the externall peace and order of the Churches to look to that; For though the Magiſtrate take not Cognizance of ſeverall forms and opinions p. 10in Religion, yet of the outward manner and order he doth, and ought, and to bound and rectifie that is his place, and to puniſh diſorder, and all this (what ever noiſe it makes) is but a Civill thing. For there are theſe two things goe to Religion; The thing it ſelfe, and the managing of it; Though conſcience is not to be forced to or from the thing, yet the manner of the practiſe is to be regulated according to peace and comelineſſe by the Civill Magiſtrate.

But all this yet is but extrinſecall to Religion; 55All meanes and advantages for the promoting of the truth on this ſide of forcing.may the Chriſtian Magiſtrate come no nearer? Yes doubtleſſe, he may and ought to doe all that he is able and hath opportunitie to do in the behalfe of the truth, ſo that he keep on this ſide of force; as for inſtance, He ought to be Exemplary in the profeſſion of the truth, as Joſhua was, Joſh. 24.15. As for me and my houſe, wee will ſerve the Lord. Wherein (as alſo in his Exhortation of the people) he is without all ſcruple imitable by all in eminent place or authority, though the faith of their Subjects or Tenants is not to be pind upon their ſleeve, yet if their example, countenance, intereſt, exhortations will gaine any credit to the truth, it is an honeſt way to make uſe thereof. Nay, if God hath given them parts to contend for the truth, and ſtop the mouthes of gain-ſayers, they ought to uſe them, by writing or diſputing, as their Charge will give them leave. They may and ought to propoſe the truth to all, to apply meanes for the reclaiming of thoſe that erre, and to ſend forth Teachers into blind and ignorant places, where they are not capable of the care of their own ſoules: and to call Synods or Aſſemblies to conferre their light in relation to a work of Reformation, or to the ſolving of ſome particular difficulties. In a word, he may doe any thing for the truth, ſo that when he have done, he leave men to their conſciences that are of a different minde from him, and manage that difference without offence.

Sixtly and laſtly, 66A defenſive power in behalfe of the truth.The Chriſtian Magiſtrate ought to be a Nurſing Father to the Church, to nouriſh the truth and godlineſſe. The begetting Father he is not, that is Chriſt, the everlaſting Father by the ſeed of the Word. But the Magiſtrate is to conſerve and maintaine the Churches peace and liberty, in the exerciſe of their conſciences, and worſhipping of God in all his Ordinances according to their light; and ſo he is to exerciſe a defenſive power for Religion both at home and abroad.

p. 11And this reſpect he is to bear to all equally whom he judges to be the children of truth in the maine, though ſcabby or itchy children through ſome odd differences, in which things though he be not to further them or edifie them (wherein he apprehends them alien from the truth) by any compliance, but to leave thoſe opinions to themſelves to ſtand or fall; yet (notwithſtanding them) he is to afford to them his Civill protection, they managing their differences in a lawfull peaceable manner (as hath been noted before.) I ſay, this provided, Theſe differences ought not to impaire or prejudice them at all in the intereſt they have in common juſtice and protection; but if any aſſault them in an unquiet way, they are to be defended, the aſſaylants puniſhed. So that with this difference is the Magiſtrate to carry himſelf towards the acknowledged truth, and the reputed errours, (I meane ſo reputed by him) he may and ought to do all he can to promote and inlarge the truth he ownes. He is not to doe ought againſt the other in controverſie, nor ſuffer any to doe ought againſt them, ſave to apply ſpirituall meanes, to preach, write, diſcourſe, diſpute, exhort againſt them, which kind of fighting is allowable among Brethren, ſo it be with right ſpirits.

I expect here to be demanded, What I thinke of this preſent Parliament, and of their action in calling this Aſſembly, and what I thinke of this Aſſembly?

For the Parliament I looke upon them under the Notion deſcribed and allowed in this Chapter, as (warrantably and lawfully) improving an opportunity, God hath put into their hands for the increaſing of light, and excuſſion of truth, for which minde of theirs the bleſſing of Chriſt and the Churches awaites them: and I hope they will not exceed their Bounds.

For the Aſſembly, I looke upon them, not as a Nationall Preſbytery of the Churches in England, but as godly and learned men, congregated by the power of the State. And I and all the people of God may and ought to ſeeke a proofe of Chriſt ſpeaking in them, which he may doe, by vertue of generall promiſes to his people to be found of them ſeeking him and his will, in and by all lawfull wayes and meanes, and of the particular advantage of their ability: as in every faculty the profeſſors of it that are moſt exerciſed in it, are likelieſt to diſcover truth, though alwayes they doe not: but is p. 12not tyed by any ſpeciall or particular promiſe to be preſent with them, as he is to a Church, Mat. 18. therefore I ſtand ready to embrace any light, that Chriſt ſhall pleaſe providentially to miniſter unto me by their hands; but tie my ſelfe by no meanes to their arbitrament, further then I ſee it to be according to the Word; for Chriſt never made them the Lords of my faith; no not if they were the Apoſtles themſelves.

Thus I have given my judgement (at length) in this matter, and I think I give not much leſſe power to the Magiſtrate in Religion, then hath been by our moderne, and more moderate Writers aſcribed to them, who contend on their behalfe for no more, but outward Juriſdiction, and ſtate the **Primatus regius eſt quo princeps prae eſt Eccleſiae tanquam caput externae politiae; ſeu quo Princeps eſt primas Eccleſiae quantùm ad externam Eccleſiae politiam. Alſt.Primacy of the Magiſtrate onelyonly in the externall policy of the Church, relating onelyonly to ſuch acts as theſe, Synodum convocare authoritate publicâ, Conſtituere ſalaria Miniſtris Eccleſiae, foreign Eccleſiae procurare & conſervare per Miniſtros, Eccleſiarum jura conſtituere, &c. But including no ſuch power, as hath been diſputed againſt, for that appertaines not to the outward polity of the Church.

And my judgement herein, for the Magiſtrates intermedling thus farre, is founded upon this Reaſon or Principle; It is lawfull for every man, (and ſo for the Magiſtrate) nay, it is his duty to doe all he can for the truth; but it is unlawfull to do the leaſt thing againſt the truth. Now becauſe by earneſt invitations, hearty recommendations, exemplary profeſſion, generall tuition; in a word, by offering and propoſing, not magiſterially forcing, commanding, impoſing, much and great and certaine ſervice may be, will be done for the truth, and nothing againſt: And becauſe by the other way of forcing, prohibiting, cenſuring, puniſhing, (impeacht in this diſcourſe) though ſomething may light for the truth, and ſometimes (as in Auſtins dayes is noted in the caſe of the Donatiſts) yet much more prejudice is much more probably like to redound to the truth: Many a truth ſnibd, kept low, or quite kept out; Men confirm'd in obſtinacy, if in errors, and more prejudiced againſt the right wayes, through the force that hangs over them, therefore that is lawfull, and this is unlawfull.

And in relation to theſe benefits which the Church reapes, and may expect from Chriſtian Magiſtracy, the Churches are commanded firſt of all when they come together by way of reſtipulation, p. 13and for the further continuance and increaſe of this ſhadow, under which they reſt, to pray for Kings and all in authority, becauſe they doe, and that ſtill they may, through the benefit of their government, lead quiet and peaceable lives in all godlineſſe and honeſty.

CHAP. III. The Queſtion thus ſtated, we proceed to prove the Concluſion.

THe Magiſtrates Cognizance of Religion, and the differences therein, is not the Concluſion diſputed againſt in this diſcourſe. It is ſufficiently done already by many able men, and all the Presbyterian Authors agree with us in it, allowing him onelyonly that which is to be allowed every man, viz. to lead forth his act (what ever it ſhall be found to be) under the conduct of a particular or perſonall Cognizance, but a publique Magiſteriall binding Cognizance they deny; therefore to doe this were but actum agere. Nevertheleſſe, becauſe ſome few conſiderations have been miniſtred to me in my own thoughts concerning this, I thought good to offer them being not many; as alſo becauſe the Cognizance diſproved may ſerve as a Medium againſt the Coercive act.

That this publique determining binding Cognizance, belongs not to him, appeares. 1. Becauſe it belongs to another charge, reaſ. 1 viz. to the Church properly and peculiarly to try the ſpirits, and judge of doctrines, therefore it is uſurpation of the Churches power and intereſt to take this out of her hands. 1 Tim. 3.15. The Church is there declared to be the Pillar and ground of the truth; Not a Pillar, one among others, but the Pillar and ſtay of the truth; in alluſion to the ſetting up of the Edicts and Proclamations of Kings upon Pillars, to the view and notice of all their Subjects: So is the Church the Pillar of the truth, exhibiting it to the view and notice of all men, diſclaiming and reproving the contrary errors by the Word of God. Thus the truth as a Rock, beares up the Church, Mat. 16.18. and the Church (in lieu) is a Pillar beares up the truth: the Magiſtrate is not the Pillar, nor his Lawes and Proclamations. By the **Eccleſiā cum dico, non unum aut alterum ſacerdotem, aut Miniſtrum, ſed Legitimum ac Chriſtianū coetum nomino & innuo. Humfred. de Relig. verâ Conſervanda. pag. 24.Church here, I mean not Petrus in Cathedra, the Pope in his chaire, nor the Biſhops in their Conſiſtory, nor the Angels and Lights of p. 14the Churches onelyonly, but the intire Church inſtituted [in the maine] according to the Goſpel. Further ſee Rev. 1. where the Churches are reſembled by Chriſt to John in a viſion as golden Candleſticks; Now the Analogy is plaine (and not forged) in reſpect of holding forth the light unto the world. There be indeed braſſe and copper Candleſticks, that hold forth falſe lights, but the ſheep of Chriſt know the one from the other, that they turne not aſide to the flocks of Chriſts Companions, by a divine effectuall inſtinct, whereby Chriſts ſheep know Chriſts voice, and will not follow a ſtranger, Joh. 10.5. 1 Joh. 4.1.

Now mark here, the Church is the Pillar, the Church is the Candleſtick, particular Churches, as well as the Catholick; not the Magiſtrate, not the State; If ſo, the Holy Ghoſt would not have wronged them, and detracted from them, by contracting this glorious power and intereſt to the Church. It is proper for Kings and Magiſtrates to aske, and to aske of Chriſt, as He, (but more ſincerely) in the Miniſtry of his Word, in his Church adminiſtration, What is truth? and to watch at his gates, and waite at the poſts of his doores, yea to ſit at the feet of Chriſt there; For therefore hath Chriſt given gifts to his Church, Eph. 4.11. And what are thoſe? Why, he gave ſome Apoſtles; and ſome Prophets; and ſome Evangeliſts; and ſome Paſtors and Teachers; He gave none Magiſtrates; Sure if Magiſtracy had been one of thoſe gifts, now that the Apoſtle was reckoning, he would not have been ſo injurious and deficient, but to have put it in. And what are theſe gifts for? Why, for the perfecting of the Saints; for the worke of the Miniſtry; for the edifying of the body of Chriſt. If for theſe ends adaequately, then where ſhall the Magiſtrate come in? or what work is left for the Magiſtrate? I meane in point of authoritative teaching, or determining the truth. But you may ſay, This was onelyonly for that time while there were no Chriſtian Magiſtrates. Nay, read on; Till wee all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt: So that this proviſion was not temporary onelyonly, but for perpetuity, therefore ſufficient.

Chriſt is the Judge of Controverſies, reaſ. 2 and the interpreter of holy Scripture: (this is a Characteriſticall Tenet, diſtinguiſhing us from the Papiſts:) that is, Chriſt by his Word and Spirit, in the true miniſtry of the Church, not in the Popes ſentence, nor in the Commentaries p. 15of the Fathers, or the Votes of Synods, or the Interpretations of Nationall Aſſemblyes, though much helpe may be had by them, (for what difference (then) were there between the Papiſts and us, but that wee make many men a Pope, and they one man?) Now to give the Magiſtrate this Cognizance of differences in Religion, were to ſet up him (after we have puld downe theſe) as Judge of Controverſies, and Interpreter of Scripture.

This were alſo to commit unto the Magiſtrate the better part of the Miniſtry, whoſe office it is, to declare the whole Counſel of God, reaſ. 3 and to be the Boundſmen between truth and errour; and therefore Chriſt writes unto the Angels of the Churches of Aſia, and by them communicates himſelfe to the Churches. Nay, it is to give them a greater power and office then the Miniſtry, who are onelyonly to propoſe doctrines, not to impoſe them, and to waite with patience, if they be oppoſed, trying if God will give repentance, 2 Tim. 2.25.4.2. 2 Cor. 1.24.2 Tim 2:252 Tim 2:42 Tim 2:22 Cor 1:24to the acknowledgement of the truth. This I ſay, is their utmoſt Commiſſion, to exhort, inſtruct, rebuke, with all long-ſuffering and doctrine, not as Lords of mens faith, but helpers of their joy; and whenſoever they flaſh and lay about them, it is to be onelyonly with the ſword of the Spirit.

If the determining of Religion, and differences therein, reaſ. 4 belong to the Magiſtrate, quatenus a Magiſtrate, then to all Magiſtrates, or to the Magiſtracy of every Countrey, then to the great Turke, and Pagan Kings and Governours: But how uncapable of ſuch an intereſt they are who are aliens from the true God, and his Common-wealth of Iſrael, I need not ſay. The conſequence is good, for Quatenus & ad omne, are termes adaequate and convertible. That which belongs to a man as a man, belongs to every man.

If you ſay therefore that it belongs not to the Magiſtrate, quatenus a Magiſtrate, but quatenus a Chriſtian Magiſtrate, & ſo make it a flower that Chriſtianity ſticks in his Crowne.

I anſwer, that Chriſtianity being altogether accidentall and extrinſecall to a Magiſtrate, adds nothing of power (over others in Religion) to him, more then to another man, but onelyonly perſonall priviledge; For Chriſtianity is the ſame in all; and why ſhould one man by vertue of his Chriſtianity (for 'tis denyed to be by vertue of his Magiſtracy) have power over judgements, and conſciences in matters of Religion, more then another that hath equall and perhaps more Chriſtianity? But the Word of God adds nothing of p. 16that nature to a Chriſtian Magiſtrate, and let that ſuffice; for it adds nothing in the ſame kinde, viz. of Civill power, therefore it much leſſe adds any thing of another kinde, as namely, Eccleſiaſticall power. For the ſame ſubjection, and degree of ſubjection, is required of ſervants, and ſubjects to Maſters and Governours, without diſtinction of good and bad, Chriſtian and Pagan, nay though they be cruell and froward, 1 Pet. 2.18. By Chriſtianity Chriſt hath ſetled no advantage of power on the head of the Magiſtrate, though thereby he commend the yoke to the ſubject with an advantage of ſweetnes. 1 Tim. 6.1. For the proportion is the ſame, and 'tis a found Argument, from a Maſter to a Magiſtrate; that if a beleeving Maſter have no inlargement of power over his ſervant by beleeving; then neither hath a beleeving Prince over his Subjects, (and if not in Civill things, then much leſſe in Religion.) But wee ſee plainly, the Apoſtle neither accumulates authority on a beleeving Maſter, nor duties on the ſervant of ſuch a Maſter, but makes it a greater motive to obey the authority they had before. Let them not deſpiſe them, becauſe they are Brethren, but obey them rather. Therefore to conclude this Reaſon; Chriſtianity makes Magiſtrates members of the Church, not Maſters of the Aſſemblies; It charges them to look to their own opinions, but not to determine and impoſe upon other men.

And this I ſhall demonſtrate in the fift place, reaſ. 5 from the maine ſcope of the Magiſtrates work, as 'tis laid downe in Scripture. The object or matter about which Magiſtracy is converſant, which they puniſh or reward, is not faith, but facts, not doctrines, but deeds; and thoſe not any deeds that differ, but evill deeds. Thus Rom. 13.3. Where the Apoſtle handles this point; For Rulers are not a terror to good workes, but to the evill, &c. — if thou doe that which is evill, (he doth not ſay, if thou be of an heterodox opinion) be afraid; for he is the Miniſter of God, a revenger to execute wrath upon him that doth evill. Where doing evill, is thrice mentioned, and no other termes uſed, that ſhould bring a mans judgement or opinion in Religion under the verge of the Magiſtrate. And ſo 1 Pet. 2.14. Submit your ſelves unto every Ordinance of man, — Whether to the King, — or unto Governours, as ſent by him for the puniſhment of evill doers, and for the praiſe of them that doe well. His determination therefore is about theſe.

p. 17This practiſe of Magiſtracy, to be the Dictator of truth, reaſ. 6 and to moderate with the ſword, lays an unhappy caution, & too effectuall an obſtruction, in the way of truth, which comes not in alwayes at the ſame end of the Towne; not alwayes by the learned and eminent in parts or power **Joh. 7.48.John 7:48; (Have any of the Rulers or Phariſees beleeved on him?) but even by the aaQuid? unius laici ſententia quae cum Scripturis conſentit, praeponenda eſt ſentētiae totius Concilii. Gerſon.people oftentimes. Who imbraced Chriſt, but the poore, but the people that knew not the Law, in the eſtimation of the Phariſees? Ought not this to be conſidered, that truth be not prevented, by ſhutting the doore ſhee often chooſes to come in at, and opening a ſtately doore which ſhee delights not alwayes in?

The juſt care that Chriſt ſhewed, to maintaine the due diſtinction between Magiſtracy and Miniſtry, the Office Politique and Eccleſiaſtick, doth likewiſe impeach this Cognizance of the Magiſtrate. reaſ. 7 When the two Brethren came to him to divide the Inheritance judicially; Chriſt refuſes, ſaying, Who made me a Judge? Luk. 12.13.Luke 12:13If Chriſt would not judge in Civill things; Magiſtrates as ſuch ought not to judge in the things of Chriſt.

Hence then we may argue thus; If the higheſt Cognizance of differences in Religion be ſubjected in the Church, and ſo be onelyonly Miniſteriall, and a publique determining binding Cognizance be not entruſted with the Magiſtrate, then there can be no Magiſteriall Coercive act lawfully put forth in ſuch differences; for **That the Magiſtrate ſhould decree puniſhment, Magiſterially, & yet decerne the cauſe but after a private manner, will exerciſe the fineſt wit to find a pretext for.ſuch as the Cognizance is, ſuch of neceſſitie muſt the Coercive power be, and not exceed it; therefore as there is onelyonly a Miniſteriall judgement in the Church, ſo there is onelyonly a Miniſteriall Coercive power to be exerciſed in the Church alſo; for the ſubject of the one is the ſubject of the other alſo.

CHAP. IV. Containing Arguments, directly concluding againſt the Magiſtrates Coercive act in Caſes of difference.

THe Order in which I draw forth my Reaſons, is under theſe foure Heads or Titles in diſtinct Chapters.

1. Againſt the Magiſtrates Cognizance.

2. Againſt his Compulſion.

3. Againſt the whole Complexum, Cognizance and Compulſion together.

p. 184. Againſt all externall compulſion in Religion.

The firſt I have paſſed already. The ſecond followes.

The immunity and impunity of differing opinions in Religion, reaſ. 1 as in relation to the Civill Magiſtrate may ſeem to be a Principle in Nature, founded upon the light of reaſon, ſeeing many of the ingenuous Heathen practiſed it; as in that inſtance of Pauls caſe, who was impeached by the Jewes, of greater Hereſie, then any differing Brethren in theſe dayes can charge one another withall: for he puld downe the old Religion, eſtabliſhed by God himſelfe, and preacht a new doctrine: Yet ſee what Pleads for Paul, in the Conſciences of his Judges, who had nothing in them but what they ſuckt in with their Mothers milke. You have the ſtory, Acts 23. where I ſhall not comment upon the deeds of Lyſias, (a ſtranger to Religion, who yet delivered Paul both from the fury, and the fraud ſeverally, of thoſe that pretended much to Religion, and would for Religion ſake have deſtroyed him in the former part of the Story) but onelyonly give you the words of his Letter to Felix in behalfe of Paul, ver. 26. Claudius Lyſias, unto the moſt excellent Governour, Felix, &c. — This man was taken of the Jewes, &c. — Whom I perceived to be accuſed of Queſtions of their Law, but to have nothing layd to his charge worthy of death, or of Bonds, &c. Yet theſe were ſtrange Queſtions at that time. And of the ſame minde, in the ſame caſe, is Feſtus, Chap. 25.18. where declaring Pauls cauſe to King Agrippa, he uſes theſe words; Againſt whom, when the accuſers ſtood up, they brought none accuſation of ſuch things as I ſuppoſed, but had certain Queſtions againſt him of their own ſuperſtition, and of one Jeſus which was dead, whom Paul affirmed to be alive. And becauſe I doubted of ſuch manner of Queſtions, &c. (obſerve here the ingenuity of an Heathen, that will not by a ſecular ſword cut in ſunder thoſe knots in Religion which he cannot unty by a Theologicall reſolution.) Further, on the morrow when Paul was brought forth, Feſtus uſes theſe words, ver. 24. King Agrippa, and all men which are here preſent with us, yee ſee this man, about whom all the multitude of the Jewes have dealt with me, both at Jeruſalem, and alſo here, Crying that he ought not to live any longer: But when I found he had committed nothing worthy of death, &c. See the moderation of a Heathen, and the ſtability of his reſolution againſt the importunity of multitudes. He is not ſo zealous of his Gods, but he will let a Chriſtian live; nay, he will ſave p. 19him from any that would hurt him; juſtice ſo conſtraines him, that he diſdaines the ſollicitations of the multitude. O what a check was this to the Jewes, from the mouth of an Heathen! And when Paul had declared his own cauſe, before King Agrippa, Feſtus, and Bernice, and the whole Councell, they ſaw no reaſon to be of any other mind, Chap. 26.31. For 'tis there ſaid, That when they were gone aſide, they talked between themſelves, ſaying, This man doth nothing worthy of death, or of bonds: An inſtance which Chriſtians in theſe dayes may look upon and bluſh, who think an inconvenient expreſſion deſerves a priſon. Paul had made a free confeſſion of his converſation, and of his faith; yet, ſay they, This man doth nothing worthy of death, or of bonds. They look for deeds, evill deeds, and thought it unreaſonable to puniſh him for his different opinions. Now to enervate the force of this Inſtance and Argument, ſome man perhaps will repreſent my inference thus: Theſe Heathens did de facto permit differences of opinion, & remit thoſe that were accuſed of them, Ergo Chriſtian Magiſtrates muſt be as careleſs de jure. But I urge it not as a fact onelyonly, but as flowing from a principle of reaſon and juſtice, that did glow in the hearts of theſe Heathen, and ſo argues ſtrongly from them to Chriſtians; and let any prove it was from a principle of Heatheniſme.

To imploy the Magiſtrate in this kinde of compulſion, reaſ. 2 is a prejudice to the Lord Jeſus, and the proviſion he hath made for the propagation of the Church and truth: Chriſt hath a ſword for the vindicating of Truth, for the propulſing of Errours, for the conquering of Enemies: And what is that? Why, the ſword of the Spirit, the Word of God: it is deſcribed Emblematically, Rev. 19.21. by a ſword coming out of his mouth. If Antichriſt the great enemy ſhall be conſumed with this, ſure then it ſhall be effectuall againſt the leſſer. And the Apoſtle cryes up, not onelyonly the ſufficiency, but the mightineſſe of this meanes; The weapons of our warfare are not carnall, 2 Cor. 10.4.2 Cor 10:4but ſpirituall, and mighty through God, ('tis through God indeed, and through him they are) ſo mighty, that Chriſt will not be beholding to King, or Magiſtrate, for their power to convert men by, though he may uſe them to coerce inſolent enemies, and ſhelter the profeſſion of the truth, as was noted before. Not by might, nor by power, but by my Spirit. The Spirit of Chriſt is the Churches neck, mentioned Cant. 4.4. that knits Chriſt and the Church together, as the neck doth the head and the body: and ſee how 'tis deſcribed p. 18duplicate page p. 19duplicate page p. 20there; Thy neck is like the Tower of David, builded for an Armoury, whereon there bang a thouſand Bucklers, all Shields of mightie men. Chriſt (you ſee) hath not left his Church without a Magazine, an Armoury, even his Word and Spirit, which is quick and powerfull, wherewithall Chriſt that mighty man, defended himſelfe againſt Satan, and overthrew him: like that ſling of David wherewith he prevailed againſt the mighty Philiſtim; and what cannot this ſword doe, backt by the Spirit, in the hand of Chriſts Miniſters and Members?

For the Efficacy of all Chriſts Inſtitutions in his Church, lies in the Spirit, and not in the fleſh; As in preaching, and Sacraments; ſo in Diſcipline, ſo in beating downe Errors; 'tis Chriſt doth all by his Spirit; not by ſuch inſtruments, nor in ſuch an order, as to ſatisfie the wiſdome of man, ſpecious, likely, probable to a fleſhly eye, (ſuch as the Magiſtrates compulſion may ſeeme to be) but by poore deſpiſed things, that ſo he may bring downe the pride of man, and the glory of the fleſh, and may traine up his people in the noble exerciſe of faith, and may feaſt himſelfe with the glorious aſcribings of might and power to him alone. But in the way that moſt men goe, in drawing men to Religion, they leave but little to God; which practiſe hath indeed a principle in our natures, that ſhews it ſelfe in other things as well as this. For how apt are we in the point of Juſtification, to confederate with the Babel-builders? and a deſperate adventure doe we count it, to caſt our ſelves upon the free grace of God in Jeſus Chriſt; ſo likewiſe in this buſines, we count it preſumption in ſtead of faith, to relie upon God in the uſe of ſpirituall means, without carnall weapons, to bring men to the truth; and therefore we deviſe wayes, to keep men in, that they ſhall not ſtirre; But if this be not of God, it will have the ſame ſucceſſe that Babel had, God will come down and confound this pride; Jer. 17.5.Jer 17:5For curſed be man, that truſteth in man, and maketh fleſh his arme, and withdraweth his confidence from the Lord: And this Arme ſtretched forth to an Heterogeneous act, will wither and be ſhrivelled up.

aaReaſ. 3.It is **Nō enim gladiis, aut jaculis, aut m…l…tari manu veritas praed catur: ſed ſuadedo, & cōſulēdo; Quae auteni ibi ſuadendi libertas, aut conſulendi ratio, ubi qui cōtradicit, pro mercede, aut exilium aut mortem reportat? Athanaſ. Epiſt. ad ſolit. vitā agentes.contrary to the nature of Chriſts kingdome, to have the miniſtery of theſe carnall meanes; For 'tis a ſperituall kingdome, 'tis an inviſible kingdome, and the Apoſtle diſclaimes (as before) all carnall weapons. A mans inke may be tempered too thick with humane Elegancies, to write the myſteries of the Goſpel. Chriſts kingdome p. 21is not of this world, nor ſerved by this world: And as the manner of this world is contrary to him; ſo he delights to walke contrary to the manner of this world, who make their party as ſtrong as they can, but Chriſt hath choſen (marke, 'tis upon choice, not of neceſſity) the weake things of the world, even babes, to ſhew forth his praiſe and ſtrength. His Spirit in the Miniſtry of his ſervants, is that glorious Arme, that he puts forth to conquer all the power of darkneſſe. He **Pſal. 50.2.Ps 50:2ſhines out of Sion, the perfection of beauty, (not out of the Thrones of Princes as ſuch) and with his **Pſal. 43.3.Ps 43:3light and his truth, ſcatters the enemies of his truth. Chriſts veine lyes in this, in cloathing weak things with incredible ſtrength, and acting them on to glorious atchievements. **Prov. 8.Prov 8By me Kings raigne; but ſhall it ever be ſaid, By Kings Chriſt raignes, otherwiſe then as being nurſing Fathers to his Church? No; but he rebukes Kings for his peoples ſake, and ſayes, Touch not mine anointed, and doe my Prophets no harme: He firſt anoints them, and thereby teaches them all things, and then ſayes, Touch not mine anointed. Chriſt doth not uſe all meanes that he could uſe, to eſtabliſh his Kingdome, and inlarge his Dominion. He could have called for more Legions of Angels, then he had units of Apoſtles, to have reſcued him. So Chriſt could uſe the Miniſtery of the Civill Magiſtrate, and make them his friends, his champions, but he hath not pleaſed ſo to doe. Not many wiſe, not many mighty are called, and thoſe that are, he doth not uſe their might nor authority for any ſuch purpoſe as to conquer, but nurſe for him, by countenancing, providing, defending, &c. As the vine needs the pole to climb up by, but yet grows up of it ſelfe.

Wee may bring an Argument à Majori. If Paſtours and Teachers, reaſ. 4 nay the Apoſtles themſelves, be not Lords of the peoples faith, (in a way humanely-authoritative) to impoſe doctrine or practiſe upon them; then much leſſe Magiſtrates: But the Apoſtle himſelfe dares not aſſume that greatneſſe; Not that wee are Lords of your faith, but helpers of your joy. Miniſters may be too magiſteriall in their teaching, and people may be too implicit in their faith, and in their obedience to their doctrine: as on the contrary, the one may be too low, the other too cenſorious.

It will be granted on all hands, that if Religion be the Magiſtrates charge, yet as it is not his onelyonly, ſo neither his firſt charge; reaſ. 5 for though it be the higheſt charge, it follows not that it muſt be the p. 22proper charge of Magiſtracy: But Magiſtracy immediately and directly reſpects the good of men, their perſons and outward being, and Religion onelyonly obliquely and Collaterally; for ſuch an end muſt be aſſign'd to Magiſtracy, as doth competere omni, hold among all, and to levell Magiſtracy at an higher and further end, then God hath, or its own principle will carry, is vaine. Now this will preſſe after the other, to be admitted likewiſe, that the firſt charge muſt be firſt lookt to, and attended upon, and the latter doth not diſoblige from the former, much leſſe contra-oblige the former, that is, differing opinions in Religion being of a ſecondary and remote conſideration to the outward well-being of men, doth not oblige to deſtroy or to expoſe to deſtruction, by mulcts, bonds, or baniſhment, the perſons of men; for whom, and in relation to whoſe preſervation, Magiſtracy was erected. For this is a Rule, The Law of Nature ſuperſedes Inſtitutions. Men have a naturall being, before they come to have a ſpirituall being; they are men before they are Chriſtians: Now therefore for faultineſſe in Chriſtianity, you muſt not deſtroy the man.

'Tis alſo certain, reaſ. 6 there ought to be a proportion between the fault and the puniſhment, as that wherein juſtice mainly conſiſts; Now this proportion is not, nor cannot be obſerved, when you goe out of that nature and capacity in which a man hath offended, and puniſh him in another, as the Magiſtrate doth when he puniſhes for ſuch opinions in Religion. As for inſtance; A man is capable of a three-fold notion, according to a three-fold capacity, viz. Naturall, Politick, Religious. He ſins or offends in his religious capacity, and hath ſome heterodox opinions; yet a good ſubject, and fellow-ſubject, a good Father to his Family, &c. Why now ſuch may his errours be, that he may forfeit his religious notion, and ought to be rejected, as the Apoſtle ſays, after once or twice admoniſhed in vaine; but now to come upon his politick beeing or priviledges, is to puniſh him in that notion and capacity wherein he hath not at all offended, (except he have diſturbed the publique peace by the turbulent managing of his opinion, and then no man may excuſe him, but otherwiſe) as he was a good ſubject before he drunk in this opinion, ſo he is never the worſe ſince; therefore to deny him roome in the kingdome, or to ſeiſe upon his perſon, or to come upon his eſtate, is as to puniſh one man for another mans fault. Therefore ſeeing the Magiſtrate cannot reach the mind, and judgement, and conſcience, p. 23with his puniſhments, which is the offender, he ought not to puniſh the outward man; Errours being properly ſinnes without the body.

CHAP. V. Containing Reaſons againſt the whole Complexum, viz. Cognizance and Compulſion together, in the ſenſe before mentioned.

CHriſt never appointed nor anointed Magiſtracy to ſuch a worke, neither ever came it into his heart ſo to doe; reaſ. 1 therefore we muſt not adde them; (for that were to be more carefull then Chriſt, and wiſe above that which is written) and therefore Chriſt will not **Illa vero quae à ſpirituals Chriſti Regno aliena ſunt, effect us qui ad hoc Coeleſte Chriſti Regnum pertincnt producere nequeunt, proinde quod inſtitututione divind ad cos producēdos non ſunt ſanctificata.bleſſe them therein.

If this honourable burden of all the Churches belong to the Magiſtrate, it is either by the law of Nature, or by Inſtitution; Not by the law of Nature, for that is the ſame every where, and would ſtate it as well in a Heathen Conquerour, as a Chriſtian King. Not by Inſtitution; for 'tis none of thoſe gifts mentioned, Eph. 4. if any where els, let it be ſhewed; And if it can no where be ſhewed, then either it belongs not unto them, or one of theſe three worſe conſequences will inevitably follow; viz. how doth Chriſt render unto Caeſar the things that are Caeſars, (who commands us ſo carefully that we ſhould) in concealing this their honourable intereſt? 2. How is he faithfull in all his houſe, if he have left but this one duty uncharg'd upon Magiſtrates? 3. How ſhall the Word of God be found perfect, and able to make the man of God perfect, throughly inſtructed to every part of his worke, if it inſtruct him not in this duty of the Magiſtrate?

Now then if this care doe not appertaine to Magiſtrates, we ſhall in vain caſt it upon them, or they aſſume it to themſelves; for Chriſt will bleſſe his own Ordinances, and concurre with them, but not mens inventions: he is ingaged to the one, Iſa. 55.11. but he declines the other, Zach. 4.6.

The intermedling of the Magiſtrate in this kinde, reaſ. 2 is the way but to confound policy and piety, and to make Religion a State-notion, p. 24which while it ſeems to ſtrengthen Religion, doth indeed **Iſte null aratione inſtructus, vi & potetiâ omnes cogit, adeo ut ſtatim nulli non appareat, ipſorum ſententiā, non ſecundum Deum, ſed humanam eſſe. Athanaſ. Epiſt. referring to the Arrian Magiſtrate.eate out the native authority and majeſty of it. It is the honour of the truth of Chriſt (that which was the honour of Chriſt the Truth,) not to receive honour from men, in this kinde; 'tis a prejudice which the wiſdome of the Parliament will not doe to an ancient law of the Kingdome, to enact that for law which is a law long ſince. Religion and every particle of it, is enacted already by an higher authority, then any earthly King or Magiſtrate; and if that will not ſway the conſcience to obey, what can the lawes of men doe? can theſe cobwebs catch thoſe that the nets of God cannot?

This courſe likewiſe would lay a ſtumbling-block in mens way, to prophane the things of God, by doing them out of obedience to men, reaſ. 3 and to miſtake obedience to men, for obedience to God; And on the other hand, it may breed a Queſtion in tender hearts, Whether they are over-ruled by the commands of God, and not ſwayed by man, in doing what is good, and ſo they may loſe the comfort, through jealouſie of the Principle, occaſion'd by this ingrediency of mans power therein.

From the fruſtraneouſneſſe of ſuch meanes, reaſ. 4 we may argue againſt it: How ſhort and improportionate is the interpoſing of the Magiſtrates Cognizance and power, to ſuch an effect, as to convince the judgement, or to worke faith? it may indeed make hypocrites: Egregiam vero laudem, &c.

Laſtly, reaſ. 5 You aſcribe to the Magiſtrate the Cognizance of differences, and put a ſword into his hands to keepe downe errours; the preſent Magiſtracy is good and orthodox, but there ariſes a Pharaoh that knows not Joſeph, a Magiſtracy that knows not the truth; now will errours walke on every ſide, (when heterodox Magiſtrates are exalted) and that not by permiſſion, but by Commandement, and you ſhall be forced to them, and ſo whipt with your own Rod.

p. 25CHAP. VI. Containing Arguments againſt all externall force in matters of Religion, or Compulſion in generall.

CHriſts people are a willing people, therefore not forced, reaſ. 1 Pſal. 110. as may alſo be drawne from that Metaphor, applyed to Miniſters, who are called Fiſhers of men. Fiſhers allure by the baite, and doe not compell the fiſh with violence; there is an innocent guile, but compulſion cannot be innocent. It's an obvious principle, that Religion is to be perſwaded, and not forced upon men: God perſwade Japhet (ſays the Patriarch) to dwell in the tents of Sem; and David ſays to his people; If it ſeeme good unto you, let us fetch backe the Arke. That ſervice that is not **Sed nec Religionis eſt cogere Religionē quae ſponte ſuſcipi debeat, non vi. Cum & hoſtiae ab animo libexti expoſtulentur: Ita etſi nos compuleritis ad ſacrificandum, nihil praeſtabitis Diis veſtris, niſt cōtentioſi ſint: cōtentioſus autem Deus non eſt. Tertull. ad Scap. cap. 2.free, is not acceptable to God, who loves a chearfull giver; and therefore the peoples conſent is alſo noted in that place, 1 Chron. 13.4. And all the Congregation ſaid, that they would doe ſo, for the thing was right in the eyes of all the people: and when the Tabernacle was to be built, how carefully is that Clauſe added, That every man bring what he brings willingly, and with his heart? Exod. 25.2. and Chap. 35.5. otherwiſe it was not to be received.

reaſ. 2 Was not this doctrine held forth to us in a myſtery under the Law, when David was not permitted to build God a houſe, becauſe he had ſhed much bloud in warre? 1 Chron. 22.8. But Solomon, a man of peace was deſign'd thereto. Was not this partly, (for I ſay not 'twas the adaequate reaſon) to warne us not to uſe violence, to make men Religious?

That zeale of the outwards of Religion that is hurtfull to mens perſons, is a breach of that exemplary Rule of Chriſt, reaſ. 3 I will have mercy and not ſacrifice. Moreover, The Sabbath was made for man, (ſays Chriſt) not man for the Sabbath; and as much may be ſaid of all the outwards of Religion: then I muſt not for the Sabbaths ſake, deſtroy man, for whom the Sabbath was made; for the Sabbath was made to advance mans happineſſe, not to take away his beeing, becauſe his opinion of the Sabbath differs from other men, and perhaps from the truth alſo: the Sabbath is to help a man to what he p. 26hath not, not to take away what he hath. Though we grant an outward reſtraint of all, for avoyding of ſcandall, as is aforeſaid.

What ignorance and pride doth it ſavour of, reaſ. 4 for man to goe about to convince conſcience, and to work faith with his authority, who cannot make one haire white or black? And is it not God that muſt give repentance to the acknowledgement of the truth? 2 Tim. 2.25. What can man do but prove (whether God will) by the uſe of due meanes? and what's the meanes of faith? the ſword? Nay, but the Word: Faith comes by hearing. Beleevers are not **Joh. 1.13.John 1:13borne of fleſh, nor of bloud, nor of the will of man, but of God. A man cannot beleeve at his owne will, how much leſſe at anothers? Who can reveale and infuſe ſupernaturall notions and truths, but the Spirit? (1 Cor. 2.) which the Spirit doth not by force, but by allurement rather or attraction.

And that is another Reaſon; reaſ. 5 **Piae religionis proprium eſt, non cogere, ſed ſuadere: ſiquidem Dominus, non cogens, ſed libertatem ſuā voluntati permittens, d…cebat quidē vulgō omnibus, ſi quis vult venirepoſt me; Apoſtolis verò, num & vos abire valtis? Quae autem ibiſuadend libertas aut conſulendi ratio, ubi qui contradic…t, pro mercede zut exilium, aut mortem reportat? Athanaſ. Epiſt. Deus coactam confitendiſe aſpernatus eſt voluntatem, ſiquidem Deus univerſitatis eſt, obſequi… non eget neceſſario, non requirit coactam confeſsionem; ſimplicitate quaerendus eſt, confeſsione diſcendus eſt, charitate amandus eſt, timore venerandus eſt, voluntatis prob…ta…e retinendus eſt; At vero quid iſtud, quod ſacerdotes timere Deum vinculis coguntur, poenis jubentur, ſacerdotes carceribus continentur, plebs in cuſtodia catenati ordinis conſtricta diſponitur? Hilarius ad Conſtant. Auguſt.The Spirit himſelfe waites, and violates not the liberty of the reaſonable ſoule, by ſuperſeding the faculties thereof, but approves every truth to the underſtanding, and moves the will without violence, with a rationall force. Shall man be more zealous for God, then God is for himſelfe. God himſelfe doth not force men, but call them to repentance, and to the knowledge, and acknowledgement of his Sonne. Let the extent of that word (Calling) be conſidered, whether it will warrant any further means then Arguments, perſwaſions, intreaties, (make them as forcible as you can) and if you hold the feare of puniſhment over men, it muſt be the feare of divine puniſhments: Wee knowing the terrours of the Lord perſwade men.

Furthermore, reaſ. 6 as a reaſon againſt this compulſion, I will be bold to aske, Where is the man that needs not a graine of allowance in his opinions or practiſe? I will allude to the equity of that counſell, Eccleſ. 7.21. Take not heed unto all words that are ſpoken, leſt thou heare thy ſervant curſe thee: For often-times alſo thine owne heart knoweth, that thou thy ſelfe likewiſe haſt curſed others. So I ſay, infiſt not upon p. 27every errour of thy brother, for thou thy ſelfe knoweſt, if thou knoweſt thy ſelfe, that thou haſt errours not a few, or at leaſt-wiſe, if thou wilt beleeve the Scripture, that ſaith, Wee know but in part.

And how will you avoyd the devouring of one another, reaſ. 7 and ſo the conſumption of your owne Kingdome, who differ among your ſelves, as well as from (thoſe whom you call) Independents? As when the Aſſembly were to carry up their Votes, and the Reſult of their debates concerning Church-government, I have heard, ſome contended for the Claſſicall Government that it muſt be, and that it is jure divino, and no other: Others, that it may be by the Word: a third ſort, that any Government was indifferent, and the Magiſtrate was to determine; and therefore you were conſtrained to accommodate the termes of your Propoſition to the advantage of your cauſe, that a Presbytery may be by the Word of God, els you had loſt two parts of three, who would never have gone, that it alone muſt and might lawfully be. So here is Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh, as well as both againſt a third; and ſeeing Ephraim and Manaſſeh cannot conſiſt themſelves without an accommodation, why ſhould not a third come in, and be accommodated with them?

I aske not onelyonly whether you may not erre, reaſ. 8 but whether you have not err'd; nor whether you may not have errours latent, but whether you will not acknowledge your ſelves to have been in errours patent? I know you will not deny it, though I wiſh and earneſtly exhort; that it be more frequently, more publickly acknowledged by ſome, with more ſhame-taking to themſelves, that you have been thoſe Leaders that have cauſed the people to erre; you have preacht for Conformity, written for Epiſcopacy, pleaded for the Common-Prayer-Booke, and walked willingly after almoſt every Commandement. Now you have altered your minds and practiſes, retracted your opinions, deſtroyed what you built, condemned your ſelves in the things you allowed. Well then, have you taken your ſelves once in an errour? learne this wiſdome by it, to ſuſpect your ſelves, and be not too violent againſt others. Why may you not in a while ſee cauſe to exchange your preſent judgement for a better? Why may there not be more truth yet behind? Is that which is perfect come, or are we come yet to the meaſure of the ſtature of the fulneſſe of Chriſt?

p. 28reaſ. 9 And what have you to **Of all things a man may diſpute alike. Charran.ſay for your judgement, that your differing Brethren have not to ſay for theirs? for the controverſie betwixt us, is not in ſuch things as wherein one part muſt needs be convicted in his own conſcience, as ſinning againſt common principles in all men. You have grounds, ſo have they; you propoſe Objections, they anſwer them; you are perſwaded that you are in the right, and that this is the meaning, and right underſtanding of the Scriptures; they thinke no leſſe on their own ſide. Now who ſhall ſtate the difference, and be the dayes-man between you, but Chriſt in his owne time clearing the truth, and leaving naked the errours; except you can prove that the Word of God came out from **Verity is not a thing of our own inventiō and purchaſe, and when it yeelds it ſelfe into our hāds, wee have nothing in our ſelves whereby wee may challenge it, poſſeſſe it, or aſſure our ſelves of it. Charron of Wiſdom, p. 250.you, or came to you onelyonly?

Againe, Is there not a time and a ſeaſon for every purpoſe under heaven? Hath not God his time of winking, and his time of warning? And ſo hath not man his time of ignorance, and his time of repentance?

May not a Truth for a time, lie under the ſuſpition of an errour; was it not as ſtrange, and diſpleaſing to you not many yeares ſince, when ſome of your Brethren fell off from Common-prayer, and the Ceremonies, as thoſe wayes of difference, wherein they walke at preſent? And had you not exceedingly wronged them, ſinned againſt the truth, reaſ. 10 and your owne ſoules, if you had for theſe differences, wherein now you are come over to them, proſecuted them? though I ſay not ſome were altogether free from it.

And may not Errours for a time, have the credit of Truthes? as many Epiſcopall Doctrines, now rejected, might be inſtanced in; hath not every truth its ſet time, the fulneſſe of time to be borne into the world; as Chriſt Jeſus the perſonall truth had? Would you have thought it faire dealing, if your judgements and conſciences had been ſuperſeded by mans authority, and you had been forced to the renouncing of thoſe things, which you held in ſuch eſteeme, while you ſo held them, and to have embraced the contrary mind and practiſe of conſtraint, which now you doe voluntarily? Now walke but by the ſame Rule to others, and that is all that is deſired.

reaſ. 11 And as there are ſome truthes proper and peculiar to ſome **Dan. 9.24. & 12.4.Dan 9:24Dan 12:4times, and not to every time, (as Peter ſpeaks of the preſent truths) ſo to ſome perſons and not to all perſons. Iſa. 8.16. Seale up the Law p. 29among the Diſciples. There are truthes then, proper to the Diſciples; Truth (indeed, all truth) in the ſpirituall underſtanding of it, is peculiarly vindicated to ſuch, it is the Churches joynter or dowry. The truth ſhall make you free. Is every man a free denizon of Heaven? I deny not but the common notion of many truthes, of any truth, may fall, beſide the Church, upon other men (though for the Churches ſake;) but what is a prerogative diſpenſation, muſt not be our ordinary expectation; **So ſome truths are proper to ſome of the Church, as the Spirit ſhall reveale, 1 Cor. 14. and without prejudice to the reſt; as when Chriſt tooke the three Diſciples into the Mount; ſo the doctrine of juſtification was ſpecially revealed to Paul; the doctrine of evidence of grace to John; revelation of future things to John the Divine, &c.1 Cor 14however, our expectation or compulſion cannot bring it, and then 'tis vaine; for the winde blowes where he liſts, as well in common as in ſpeciall graces.

Further, aaReaſ. 12.It will afford no ſmall ſatisfaction, and have no leſſe then the force of an Argument with him that conſiders the riſe and root of this compulſive power (in the particulars we ſpeak of) as too evidently deriving it ſelfe either from the ignorance of thoſe who think themſelves to be in the very right, and would have all men think ſo of them, that they had attain'd the reſurrection of the dead, the utmoſt foreign and period of all poſſible knowledge and underſtanding, at leaſt in the preſent age, or inſtant; either, I ſay, it comes from this, or els from an arrogating ſpirit in ſome, that would tie all men to their girdle, that cannot endure any ſhould differ from them, leſt they ſhould be preferr'd before them, that abhorre any change of their opinion, though it be for the better, becauſe that would ſpeake them imperfect; that cannot bring downe their ſtomacks to follow another, and receive light from their Brethren, affecting themſelves to be called Rabbi, the leading Men and Oracles of the age, (whereas God hath ſaid of no man, Heare him, but of his own Son;) Or els it comes in others from a covetous ſpirit, that would make a gaine of godlineſſe, a profit of the Miniſtry, and ſo would make all men religious, and conformable to them, that their Tithes and Eaſter-bookes may riſe the higher; Or laſtly, it comes in not a few from a ſpirit of rule and dominion, which how doth it make us a ſcorne and deriſion to the enemy, while they ſee even Chriſtians, yea, the Teachers of Chriſtians, to be like the Fiſhes in the Sea, whereof the greater devoure the leſſer?

The Apoſtle foreſaw and ſuppoſed there would be diverſity of opinions in men, untill the terme appointed, Eph. 4. reaſ. 13 Till we all come into the unity of the faith. Now where Chriſt upon the place and caſe, applyes no remedy or meanes, but ſpirituall, ſuch as is there p. 30deſcribed, without any further proviſion upon the ſuppoſall of their inefficaciouſneſſe, but ſaw good rather to diſpenſe and tolerate; let us take heed of over-witting Chriſt.

Nay, reaſ. 14 the Holy Ghoſt not onelyonly foreſaw there would, but determines there muſt be Hereſies; and 'tis expedient as well for the exerciſe of love, as gifts, and for a foyle to and diſcovery of the truth, & the profeſſors thereof. What ſingular thing were it in the ſheep of Chriſt, that they know his voice, if there were no ſtrange voices, or (which will come all to one) if the Magiſtrate did brand all others with mulcts and heavy puniſhments? and how ſhall the Apoſtles conſequence but be prevented, That by reaſon of errours **2 Pet. 2.2.2 Pet 2:2the truth ſhould be evill ſpoken of, if every errour be ſnapt up preſently, which if it prevent not errours from ſtarting, yet will prevent the ſcandall of the truth by them? Are not errours as well as afflictions part of Chriſts diſcipline, whereby he nurtures his Church? then let this diſcipline have its perfect worke, till it may be cured by its proper remedy, the ſword of the Spirit. You may as well ſay, there ſhall be no ſins in the Church, as no errours.

Is not the practiſe of compulſion in the particular we ſpeake of, reaſ. 15 at once to fruſtrate all thoſe exhortations of the Apoſtles, **Eph. 4.2. Phil. 3.16.Eph 4:2Phil 3:16To forbear one another in love; to walke whereunto wee have attained by the ſame rule; quietly waiting till God reveale what is behind, and cleare what is in controverſie? Is it not to goe contrary ex diamentro, to thoſe arbitraments of the Apoſtle; **Rom. 14.13.Rom 14:13Not to judge one another (then ſure much leſſe to proſecute one another) in meats, and drinks, or concerning a holy day; as conſidering that **Ibid. ver. 6.he that eateth, eateth to the Lord, and giveth God thanks, and he that for beareth, goes according to his conſcience too, and if right in the maine, may be acceptable to God alſo?

In policy 'tis the worſt way in the world, reaſ. 16 and will prove the leaſt ſucceſsfull to extirpate errours by force: For this multiplies them rather; even as the Biſhops tyrannies did drive men to extremities, and we may thanke their ſtrict urging Conformity and Uniformity, as the inſtrumentall cauſe and meanes of thoſe extremities of abſolute Separation and Anabaptiſme, which many honeſt and tender hearts (thinking they could never run far enough from the Biſhops) did run into: as the Antinomians likewiſe have ſtumbled at our churliſh exacting Preachers of the Law, Iſa. 32.6.Isa 32:6Who made empty the ſonle of the hungry, and cauſed the drinke of the thirſty to faile: p. 31And who knows but if force were removed, and a league made, and free trading of truth ſet on foot, and liberty given to try all things; ſtraying Brethren on the right hand might be reduced? for as much as we know, that as ſin takes occaſion by the Commandement, ſo do errours by proſcription, and to forbid them, is to ſowe them, and no readier way to make men fond of them, then to reſtraine them by force; for Nitimur in vetitum, we love to be prying into a cloſed Arke, and the price of any thing is inhaunced when 'tis made dainty of; and ſo ex contrariis contraria ſequuntur. Our firſt Parents were eaſily induced by the Devill, to beleeve there was more in that forbidden tree, then in all the trees of the Garden: and men are not ſo wiſe as not to deliver themſelves of ſuch a ſophiſtry unto this day.

aaReaſ. 17.The Apoſtle requires us, 1 Theſ. 5. To prove all things; that is, as I conceive, not to gather all things whatſoever before us (as all the creatures were gathered together before Adam) to forme and ſtate a judgement of them; for this were a worke worthy of Solomon; but the Apoſtle meanes, that before we take up any thing in our beliefe or practiſe, we firſt bring it to the barre and ballance, and put it into the ſcales of an impartiall dijudication; and this is the dignity as well as the duty of a ſpirituall man, that he judges all things, and is not concluded by the former judgement of any: and this liberty is as worthy the vindication as **O homines ad ſervitutē nati! What monſter is this, for a man to deſire to have all things free, his body, his members, his goods, and not his ſpirit, w^ch nevertheleſſe is onelyonly borne unto liberty? A man wil willingly make benefit of what ſoever is in the world, that comes from the Eaſt or the Weſt, for the good and ſervice, nonriſhment, health, ornament of his body, and accommodate it all unto his uſe, but not for the culture, benefit, & inriching of his ſpirit, giving his body the liberty of the fields, & holding his ſpirit in cloſe priſō. Charron of Wiſdome. p. 261.any, in theſe exonerating times, this liberty of judging. And 'tis eſtabliſhed upon very good reaſon; for it makes much to the advantage of truth, both to the getting, and holding of it; for, What lightly comes, lightly goes, (as we ſay.) The Bereans for ſearching into Pauls doctrine and examining it by the Word, are recorded by an Epithet unuſuall for the Holy Ghoſt to give to men, They were more noble its ſaid.

Now this liberty of trying and judging is in vaine, if there be not a liberty of profeſſion; and to hinder this, were a moſt tyrannicall uſurpation, over that connection, which God hath made between the act of the underſtanding, and the will, (whereby Voluntas ſequitur dictamen intellectus) and to put aſunder what God hath joyned together, and indeed to violate the Law of God and Nature.

A man cannot will contrary to the precedent act of judgement, he wills weakly without an act of judgement preceding; To force a man to a profeſſion or practiſe which he wills not, nay, which he p. 32nills, is to offer unto God a ſacrifice of violence on the part of the compulſor, and an unreaſonable ſervice on the part of the compelled; and therefore neceſſarily unacceptable.

God would have every man fully perſwaded in his owne minde, reaſ. 18 Rom. 14.15. even about dayes and meates, and nothing impoſed upon a doubting conſcience, becauſe it is great; nor nothing received with a ſleight credulity, becauſe it is ſmall; but would have us **Rom. 14.18.Rom 14:18ſerve him in every thing we take up to beleeve or practiſe, and not to be the ſervants of men, in any thing that hath relation to Religion.

And this brings in another Argument; reaſ. 19 **Rom. 14.4.Rom 14:4Who art thou, ſays the Apoſtle, that judgeſt another mans ſervant? Man in a naturall or politick conſideration, is the ſervant of men, of his Prince, and the Republique: But man in a religious conſideration, is onelyonly the ſervant of God, and he ſtands or falls to his owne Maſter. He is the ſervant of men to their edification, by holding forth his light and conſcience before them; but he receives neither his law nor his judgement from man: God accepts perhaps whom man rejects. The day ſhall declare it, becauſe it ſhall be revealed by fire, 1 Cor. 3.13. A place worthy moſt ſerious conſideration, in relation to the preſent Queſtion; for there the Apoſtle ſpeaks in a caſe very fit & parallell to what may be exiſtent among us; There may be among us building hay and ſtubble upon the true and precious foundation Chriſt Jeſus; Well, what muſt man pull it downe by force? No; that were to take it out of Gods hand, who will do it better then we can, Who hath appointed a day to make manifeſt every mans worke.

Conſider likewiſe, reaſ. 20 what a miſrepreſenting of Chriſt the King of the Church this compulſion is, and what a prejudice againſt the meekneſſe of his government; and in what a diſtance and diſproportion it runs from thoſe ſweet and ſoft Prophecies of him; **Zech. 9.9.Zech 9:9Behold, thy King coming, meek and lowly, riding upon an Aſſe, the moſt bearing and forbearing creature. And elſewhere; **Iſa. 42.2, 3.Isa 42:2Isa 42:3He ſhall not cry, nor lift up his voice, nor make his voice to be heard in the ſtreets; A bruiſed reed ſhall he not breake; Butter and honey ſhall he eat. Conſider how harſhly this ſounds, how inharmoniouſly to other of Chriſts adminiſtrations. When he had to deale with Jezabel, an harlot, that ſeduced his people to commit fornication, (a worſe body there could not be) yet ſays Chriſt, I gave her ſpace to repent, before ever I would p. 33threaten her; and notwithſtanding this threat is gone out, it ſhall not bring forth, if ſhe repent; for ſo 'tis carried, Rev. 2.22. Shall Chriſt waite, and muſt not men waite? Will Chriſt waite on a Jezabel, a wanton Strumpet, and ſhall we thinke much to waite upon a wanton opinion? Muſt the ſervant be above his Maſter?

And may I not ſay to theſe forward forcing men; reaſ. 21 You know not what ſpirit you are of? you forget that you are of that ſpirit that waited on the old world an hundred and twenty yeares in N…s preaching; and many other parallell inſtances might be given of the Lords patience: and when his date of patience hath been out, and he hath drawn up his accuſation againſt a Nation, what hath been the tenour of it but this, **Mat. 23.37.Matt 23:37I would have gathered you, but yee would not: I ſent my Prophets, riſing early, and ſending them, yee killed and ſtoned them? but where doth the Lord lay it to the charge of Prophet or Magiſtrate, that they did not force and compell the people? Indeed when they have neglected their duty of teaching and giving good example; or when **Jer. 23.15.Jer 23:15pollution hath gone out from them into all the land, the Lord hath reckoned up that, as good cauſe why, but no where their not forcing them to an outward forme of amendment, whether they would or no.

How contrary is the preſent voice, Ad caſtra, ad inſulas, reaſ. 22 to the patterne of your fore-fathers, who maintain'd their cauſe againſt unjuſt Tyrants, Precibus & lachrymis? but now that you have to deale with differing Brethren, you diſmiſſe your good old principle, and commend it to us, to receive your hard uſage with prayers and teares: and you are not contented, with the King of the Church, that hath all power in his hands, to behold Jeraſalem, and weep over it, even over your differing Brethren, whom you count to be in errours, (if they are ſo.) How doe you forget that you are in the body, and may be tempted, and erre your ſelves? Doe you mete the ſame meaſure, you would have meted to you again? Is the Church in her naturall guiſe (that uſes to run before the dog and the wolſe) when ſhee follows her own kind with a ſword in her hand? Is not this maſculine property more harmonious, and agreeing to the man of ſin, that exalts himſelfe againſt Chriſt Jeſus? Pardon us then if ſuch a temptation at leaſt ariſe in our hearts to thinke the ſcene is quite changed, and you are (as to this) no longer the perſecuted Saints, but the perſecuting world.

p. 34Many ſhall run to and fro, reaſ. 23 and knowledge ſhall be increaſed, Dan. 12.4. As a dog doth in following the ſent, ſo doe men in following the truth, and they that will not give this liberty, muſt not expect they ſhould diſereetly follow the track: Wee have a Proverb, that they that will find, muſt as well ſeek where a thing is not, as where it is. Let us look upon the truth as Gods, and not o…s; and let us look upon our ſelves in all our diſcourſes, as hunting after it; every one acting and ſeeking for himſelfe, and for his part onelyonly, acknowledging that God muſt lead every man by a ſenſe and inſtinct, ſo ſhall we give God his due glory, and ſave our ſelves much unprofitable vexation. And this liberty of free diſquiſition is as great a meanes to keep the truth as to find it. The running water keeps pure and cleare, when the ſtanding poole corrupts; that's the ſenſe of the Proverbiall ſpeech, An Academick, or Pyrrhonian was never heretick. While men ſleep in a carnall recumbency upon their Doctors and Teachers, the Devill ſowes tares; the true temper and proper imployment of a Chriſtian, is alwayes to be working like the Sea, and purging ignorance out of his underſtanding, and exchanging notions and apprehenſions imperfect for more perfect, and forgetting things behinde to preſſe forward.

Why ſhould not men put on the ſame kindneſſe, reaſ. 24 and meekneſſe, and good manners, in debates of ſuch truths, as we now ſpeake of, as in Civill and ſecular matters, where every one ſuſpects himſelfe, and preferres others before himſelfe, not impoſing his ſenſe nor will upon any? Wherein ſhould there be free and ingenuous dealing, if not about the truth, which makes men free?

The Apoſtle ſays in a ſpeciall manner of Chriſtians, reaſ. 25 that wee are called unto peace; and, **Rom. 12.18.Rom 12:18For as much as in us is, we are to live peaceably with all men. Marke [with all men] ſure then with Brethren. Let them fall out with us, but let not us fall out with them, but onelyonly as the Apoſtle did, by ſpirituall weapons contend for the truth. God is the God of peace: Deut. 20.10.Deut 20:10and he commanded his people when they went out to Battell in a juſt war, they ſhould firſt offer peace, for ſo long. Nay, in that place, before referr'd unto, 1 Gor. 7. God would have his people ſuffer unbeleevers Infidels, not onelyonly in the ſame kingdome with them, but to live in the ſame houſe, lie in the ſame bed together, that is, that the breach and deſertion ſhould not be on the Beleevers part (if there be no other cauſe, that may require it, but p. 35the unbeliefe of the other;) and the reaſon is, God hath called us to peace. And peace is a Character of truth; The wiſdome that is from above, it is firſt pure, then peaceable, Jam. 1.17. and therefore thoſe metaphoricall deſcriptions of converſion, by the changing of fierce natures into gentle diſpoſitions, Iſ. 11. The wolfe ſhall dwell with the lambe, and the Leopard ſhall lie downe with the kid, &c. As a notable inſtance hereof may be given in Paul; While he was in a falſe way, he drives furiouſly (Jehu-like) he rides to Damaſcus, fetches letters of authority thence, and is poſting to Jeruſalem, to ſilence, and impriſon all that preach Jeſus: But when he hath the truth on his ſide, we finde no ſuch carriage in him, but beſeeches the Brethren by his gray haires, &c. indeed againſt obſtinate ſeducers, he expreſſeth much zeale, but that's a ſpirituall force, not corporall; for indeed the truth needs no ſuch violence to promote it.

That doctrine or way that is urged with violence, reaſ. 26 is rather prejudiced then promoted thereby; for it ſavours, as if man were more intereſted, and concerned in the cauſe then God; for otherwiſe why is man ſo haſty, where God is ſo patient? It is a figne of men that **Invitos ad mutationē ſententiae coegerūt Ariani, quod hominium eſt, minimè ſuae cauſae conſidentium, Athanaſ. Epiſt. Nova autem iſta & ex…r abilis haereſis, cum rationibus ſubruitur, cum ipſaver itate pudefacta concidit; quos non potuit verbis inducere, eos vi plagis carceribuſa; ad ſe pertrahere annititur; at que vel ita ſeipſam quam non fit pia & Dei cultrix maniſeſtat. This prejudice and ſuſpition will any way incurre that is urged with violence on men.diffide their cauſe, to be violent, and that the way is rather of man then of God; for if it be of God, it ſhall prevaile: What needs this force?

Haſt thou faith. (ſaith the Apoſtle) have it to thy ſelfe. reaſ. 27 My faith muſt not be the rule of anothers practiſe, though voluntarily taken up, much leſſe will it warrant me to impoſe upon another, (that's the meaning.) For indeed practiſe comes not naturally, but from ones own principles, and a low practiſe that yet grows upon a true principle, well-beaten and underſtood, is better then the higheſt topling practiſe, without a principle; as a living dog is better then a dead Lyon. Faith without workes are dead, ſo are works without faith; for faith is the forme and life of the worke. Therefore what a poore thing doe they contend for, that would bow the practiſe, and what arrow-ſpirited men are they, that are content with a conformed practiſe, though there be a contradicting principle, whereby a man judges p. 36himſelfe and his impoſer of weakneſſe and of ſin? **2 Cor. 5.11.2 Cor 5:11Wee are made manifeſt to God (ſays the Apoſtle, and 'twas a great matter that he could undertake ſo farre) but doth that ſatisfie him? No, but wee truſt alſo (ſays he) that we are made manifeſt in your conſciences, els the Apoſtle would have had little joy in them, or boldneſſe towards them, notwithſtanding all their outward conformity.

The practiſe of forcing ſtraitens men in their liberty they have as they are men and **Quid jam nobis ulterius relinquetur, ſi etiam hoc quod voluntate fieri oportet, libido extorquet alicna? Lactant. lib. 5. Inſtit. cap. 14.reaſonable creatures, who are borne with this priviledge and prerogative, to be led forth alwayes under the conduct of their own reaſon. Which liberty is much inlarged by being Chriſtians: Therefore the Apoſtle ſays, The ſpirituall man judgeth all things; which is not onelyonly the Clergy man, but as Alſted gloſſes well, Spiritualis homo, (i. e.) verè Chriſtianus. And to the teſt and tryall of ſuch doth Paul ſubmit his doctrine, 1 Cor. 10. I ſpeake as unto wiſe men, judge yee what I ſay. And 1 Cor. 14.29. Let the Prophets ſpeake two or three, and let the reſt judge: Upon which Alſted, in relation to another Argument, thus; Quò etiam pertinet locus ille celebris, ubi omnibus in Eccleſia Chriſti congregatis, qui viz. munere ac dono prophetandi, (i.) docendi, praediti ſunt, poteſtas loquendi; reliquis autem omnibus poteſtas judicandi conceditur; that is, Ʋnto all in the Church, to whom is given the gift of prophecying, that is, of Teaching, is granted the liberty of ſpeaking; to all the reſt, the liberty of judging. To this Argument I will adde the words of a late, and (for ought I know) yet living Author.

The true office of a man, his moſt proper and naturall exerciſe, his worthieſt profeſſion is to judge; Why is he a man diſcourſing, reaſoning, underſtanding? Why hath he a Spirit? to build (as they ſay) Caſtles in the aire, and to feed himſelfe with fooleries and vanities, as the greateſt part of the world doth? Quis unquam oculos tenebrarum cauſa habuit, Whoever had eyes given him to keep them ſhut? No doubtles, but to underſtand, to judge of all things, and therefore he is called the Governour, the Superintendent, the keeper of Nature of the world, of the workes of God. To goe about to deprive him of this right, is to make him no more a man, but a Beaſt. If not to judge, hurts the ſimple and proper nature of man, what ſhall it doe to a wiſe man, who is farre above the common ſort of man? To judge ſingularly and excellently is indeed the peculiar part of a wiſe man, not of everyman. It is ſtrange p. 37that ſo many men (I ſpeake not of Idiots, and the weaker ſort, who have not the faculty & the meane to exerciſe it, but of thoſe) who either are, or make ſhew to be underſtanding and ſufficient, deprive themſelves willingly of this right and authority, ſo naturall, ſo juſt, and excellent, who without the examining or judging of any thing, receive and approve whatſoever is preſented, either becauſe it hath a faire ſemblance and appearance, or becauſe it is in authority, credit, and practiſe: yea they think it is not lawfull to examine or doubt of any thing; in ſuch ſort doe they debaſe and degrade themſelves; they are forward and glorious in other things, but in this they are fearfull and ſubmiſſe, though it doe juſtly appertaine unto them, and with ſo much reaſon, ſince there are a thouſand lyes for one truth, a thouſand opinions of one and the ſame thing, and but one that is true, why ſhould not I examine with the inſtrument of reaſon, which is the better, the truer, the more reaſonable, honeſt, and profitable? — It is to play the part of prophane men and beaſts, to ſuffer our ſelves to be led like Oxen—What can a wiſe or holy man have above a prophane, if he muſt have his ſpirit, his mind, his principall and heroicall part a ſlave to the vulgar ſort?—Why ſhould it not be as lawfull for one to doubt & conſider of things as doubtfull, as 'tis for others to affirme them?—How ſhould we be capable to know more, if we grow reſolute in our opinions, ſettle and repoſe our ſelves in certain things, and in ſuch manner, that we ſeeke no farther, nor examine any more, that which we thinke we hold.— They know not that there is a kind of ignorance and doubt, more learned and certain, more noble and generous then all their ſcience and certainty. — There is a generation of men, that if they be conſtrained to change their opinions, being altered, they are as reſolute and obſtinate in their new, as they were before in their firſt opinion, not knowing how to hold any thing without paſſion, and never diſputing to learne and find the truth, but to maintaine that which they have ſworne and bound themſelves unto. Theſe kinde of people know nothing, neither know they what it is to know, becauſe they think to know, and to hold the truth in their ſleeve, 2 Cor. 8. — It is fit that weake men, that have not ſtrength to keep themſelves upright upon their feet, be kept up with props; they cannot live but in bonds, nor maintaine themſelves free, a p. 38people borne to ſervitude, they feare Bug-beares, or that the wolfe will eat them, if they be alone. But in wiſe, modeſt, and ſtayed men, it is quite contrary. — hoc liberiores & ſulutiores ſumus, qui… integra nobis judicandi poteſtas manet. It is a very ſweet, peaceable, and pleaſant ſojourne or delay, where a man feareth not to faile or miſcount himſelfe, where a man is in the calme under covert, and out of danger of participating ſo many errours (produced by the fantaſie of man, and whereof the world is full,) of intangling himſelfe, in complaints, diviſions, diſputes, of offending divers parts, of belying and gain-ſaying his own beliefe, of changing, repenting, and readviſing himſelfe: For how often hath time made us ſee, that we have been deceived in our thoughts, and hath inforced us to change our opinions? To be briefe, it is to keepe the mind in peace & tranquillity, far from agitations, and vices, which proceed from that opinion of ſcience, which we thinke to have in things; for from thence do ſpring, pride, ambition, immoderate deſires, obſtinacy in opinion, preſumption, love of novelties, &c. There is an univerſality of ſpirit in a wiſe man, whereby he takes a view, and enters into the conſideration of the whole univerſe; like Socrates, who contained in his affection all humane kinde, he walketh through all, as if they were neare unto him; he ſeeth like the Sun, with an equall and ſetled regard, as from an high watchtower, all the changes and interchangeable courſes of things. — Which is a livery of the Divinity, and a high priviledge of a wiſe man, who is the image of God upon earth. Magna & generoſa res animus humanus, nullos ſibi poni niſi communes, & cum Deo terminos patitur. The moſt beautifull and greateſt ſpirits, are the more univerſall, as the more baſe and blunt are the more particular.— Every man calleth that barbarous, that agreeth not with his palate and cuſtome; and it ſeemeth that we have no other touch of truth and reaſon, then the example and the Idea of the opinions and cuſtomes of that place or Countrey where we live. Theſe kind of people judge of nothing, neither can they, they are ſlaves to that they hold, a ſtrong prevention and anticipation of opinions doth wholly poſſeſſe them, &c. Thus Charron of Wiſdome, 2 booke Chap. 2. which he ſpeaks of in generall as a diſpoſition to wiſdome, but who knows but he might intend it in the nature of the woman of Tekoa's parable, as an advantage to divine truth; however, I bring it not as an authority, but as reaſon.

p. 39Furthermore, are there not ſeverall ſtatures in Chriſt, reaſ. 29 and that in knowledge as well as in other graces; as there are ſeverall kinds of metalls in the earth, ſome more precious and better concocted then other; and doth not one ſtarre differ from another ſtarre in glory? Even ſo doe men, and ſo will they, (do we what we can,) in the accurateneſſe of their knowledge, and in the clearneſſe of their apprehenſions. Some can onelyonly ſee a rule of Diſcipline in the Scripture confuſedly and indiſtinctly; like the purblind man, that ſaw men like trees walking: (and in truth 'tis moſt proper for them to cry for a toleration, and he had a hard heart that would deny it them) Others ſee more clearly the perfect draught, and all the lineaments thereof, not through the excelling of their own wit, but the teaching of Chriſts Spirit, yet not aſſuming to themſelves a greater meaſure of it then the other, who perhaps in other things may ſee more then they by the ſame Spirit, 1 Cor. 12.8. &c.

Laſtly, I ſhall conclude the poſitive part of this Diſcourſe, with opening (in ſome meaſure) the deſigne of Chriſt, in eſtabliſhing no other, more ſpecious, better ſatisfying order and meanes, for the propagation of the truth, and in excluding force and power and authority humane, from miniſtring in his kingdome in this particular, leaving this and all that hath been ſaid, to ſpirituall men to judge, who can compare ſpirituall things with ſpirituall.

It is in this matter as 'tis in the Government of particular Churches, the adverſary carries it the ſame way, and turns upon the ſame common hinge of humane reaſon, and muſt be anſwered the ſame way in both. They diffide the ſufficiency of a particular Church to manage its own affaires, and why? becauſe they have ſo few Officers, and in ſome Churches perhaps but one, and he none of the greateſt Scholars, and the Brethren a company of illiterate men, & a good meſſe of government theſe are like to make. This errour proceeds now, from not conſidering, where the ſtrength & ſufficiency of this poore flock doth lie, which is, not in themſelves, were they as eloquent as Apollo, as logicall as Paul, but in Chriſt their head, who is by his ſpeciall promiſe preſent with them, Mat. 18. Where two or three are gathered together in his Name. The Lord is in the midſt of her, therefore ſhee cannot be moved, Pſal. 46. And the government is upon his ſhoulder. Now hence (I ſay) is the miſtake, through not conſidering, that the Government of the Church by Officers, is but miniſieriall, and p. 40that they are guided and acted by Chriſt, and he puts wiſdome into their hearts, and right words into their mouthes; as once he fitted Bezaleel and Aholiab for the worke of the Tabernacle. The ſame doth Chriſt now; for he is aſcended upon high, that he might fill all things, and he doth fill carefully all his own Inſtitutions with force and efficacy; and they doe not wiſely that judge of them according to their appearance, for ſo, they are the moſt contemptible unlikely things in the world, but could you ſee the vertue and power that Chriſt conveyes ſecretly under them, you would fall downe before them. So I ſay now in this matter of ſuppreſſing errours, (as before qualified) which we ſay, muſt be onelyonly by the Miniſtry of the Spirit, by the Word of God, which in the hand of the Spirit is quick and powerfull, by brotherly admonitions and earneſt exhortations, and holding forth the contrary light, doctrinally and practically, &c. Now alas, ſay our carnall hearts, what are theſe like to doe? 'Tis true; look upon them in the outward appearance onelyonly, and they promiſe little, but men do not conſider, that theſe are but the vaile and covering of that arme and power which muſt doe the deed. For God himſelfe is Judge, Pſal. 50.6. Chriſt Jeſus is the Prince of light and truth, the decider of Controverſies, Dictator to his Church, and in the obſervation of Goſpel Rules, he diſcovers himſelfe unto his people, and by and through his people to thoſe that erre. The Oracle in the Temple ſpake not, 'twas but a forme or image, but God ſpake in the Oracle. The Scriptures themſelves are but a ſealed Booke, except Chriſt by his Spirit ſpeake in them, and by them, to our underſtandings and hearts. What matter is it what the forme be, if God fill it? What of ſtrength or force doth the ſleeve or covering contribute to the arme? There is no means of any efficacy without Chriſt, and the ſmalleſt means is of abſolute ſufficiency through Chriſt; and what means ſhould be bleſt by him but his own means? We forget that Chriſt will have his Church in all their ordinances, affaires, and adminiſtrations, to ſhew forth his death; that all things and perſons in the Church muſt beare a ſuitablenes and correſpondency to Chriſt crucified, the head of the Church. It is ſpoken particularly of that one Ordinance, and chiefe one the Lords Supper, that 'tis to ſhew forth the Lords death; 'tis true of all Ordinances; Chriſt will have his people in the carriage and managing of all his and their affaires, performe his funerall rites, and obſequies, and p. 41hold forth an Embleme of his death to the world; and therefore 'tis ſaid, The waters of Shiloah, that is, the Ordinances of the Church, run ſoftly, Iſa. 8.6. a pace for a funerall, and they are not cloathed in the light and gawdy colours of this worlds excellency and glory, but in the moſt poſſible ſimplicity and lowlineſſe; And I Brethren, came not (ſays Paul, who could have afforded it as ſoone as any man) with excellency of ſpeech, or of wiſdome, &c. For I, determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified, 1 Cor. 2. Marke here the ground and roote of the whole matter, (I meane of the ſimplicity of Chriſts wayes and Ordinances,) 'tis Chriſt crucified. Chriſts death is thus avenged upon the glory of the world, whileſt the power and greatneſſe of this world is reprobated and rejected from the moſt noble uſes and honourable ſervices, namely, from miniſtring in his kingdome: Goe, ſays Chriſt to mans wiſdome and humane Eloquence, I will have none of thee in preaching my Goſpel; and returne into the ſcabbard, ſays he to the Magiſtrates ſword, I will have none of thee to cut the way for my truth, through woods, and rocks, and mountaines, through ſtony hearts and implicated reaſonings. Not by might, nor by power, but by my Spirit, ſaith the Lord. Thus Chriſt reprobates parts and learning, and the moſt ſpecious and likely meanes, (ſhall he be crucified, and ſhall theſe be in their flower & bloſſome?) and he brings down the mighty things of the world, by the **Here may be pertinently & commodioſly inſerted a ſtory out of Ruffinus, of a Philoſopher that evaded all the learned Arguments of the Divines, and was converted by a plain illiterate man; which I ſhall doe in his own words. Cum pro ſtudio Religioſi Imperatoris, ex omniterra ſacer dotes Dei coiſſent, opinione commoti, Philoſophi quoq… & Dialectici valde nobiles & opinatiſsimi convenerunt. In quibus quidam inſignis in arte Dialecticâ per dies ſinguloe, confl…ctatus ſummi certaminis cum Epiſcopis noſtris, viris adae que in Dialectica, nō improbabilitèr eruditis, movcbat, & ficbat ingens ſpecbaculum convenientibus ad audiendū doctis & literatis viris. Nectamen ullo genere Philoſophus concludi à quoquam poterat aut conftring. Tanta etenim dicendiarte, objectis quaeſtionibus occurrebat, ut ubi maximè putaretur aſtrictus velut anguis lubricus labcretur. Sed ut oftenderet Deus, quod non in ſermone regnum Dei ſed in virtute conſiſtit, quidam ex confeſſoribus, ſimpliciſsimae naturae vir & nihil aliud ſciens niſi Jeſum Chriſtum, & hunc crucifixum, inter caeteros auditores Epiſcopos adorat, quiciam vidiſſet Philoſophum inſultantem noſtris & callidâ ſe diſputationis arte jactantem, poſcit ab omnibus locum, velle ſe paucis cum Philoſopho ſer mocmari. Tum verò noſtri qui ſimplicitatem viri, & imperitiam de ſermone duntax at noſſent, pavere, & velut pudorem quendam pati, ne fortè apud callidos homines riſu… officeretur ſancti ſimplicitas. Perſtitit tamen ſenior, & hinc movet ſermonis exordium. In nomine, inquit, Jeſu Chriſti Philoſophe aud…quae vera ſunt; Deus unus eſt qui ficit Coelum & terram, qui que homini quem de terrae lime formaverat, ſpir it um dedit: univerſa quae videntur, & quae non videntur, virtute verbi ſui creavit, & ſpiritus ſui ſanctificatione firmavit. Hoc Verbum ae Sapientia quem nos Filium dicimus, humanos miſcratus errores, ex virg…e naſcicur, & per poſsionem mortis, à perpetua nos morte liberavit, ac reſurrectione ſua aeternam nobis contul… v…am: quem & expectamus Jud cem omnium quae gerimus eſſe venturum. Credis hoc na eſſe Philoſophe? At ille velut ſi nunquam ullum ſermonem contradicends dideciſſet, itaobſtupoſactus vtrtute dictorum, mutus adomn…a hoc ſolum potu…t reſpondere, it a ſibi videri, nec aliud verum eſſe quam quod dixerat. Tumſenior, ſi haec (inquit) ita eſſecred…s, ſurge & ſequere me ad Deminicum, & hujus fide ſignaculum ſuſcipe. Et Philoſophus cenverſus ad diſcrpulos ſuos, vel ad eos qui audiendi grat… convener…n…: Andite (inquit) ô Eruditi viri: Donec verbis mecum geſt a res eſt, verba verbis oppoſui, & quae dicebantur dicendiarte ſubverti. ubi vero pro verbis virtus proceſſit ex are di…entes, non potuerunt reſiſtere verbavirtuti, nec komo adver ſari potuit Deo. Et ideo ſi quis veſtrum potuit in his quae dicta ſunt ſentire quae ſenſi credat Chriſto, & ſequatur hunc ſenem, in qyo locutus eſt Deus. It a Philoſophus Chriſtianus effectus tandem ſe gratulatus eſt victum. Kuffi. l. 3. c. 3. And there is this good note adjected in the Margent; Ubi ſunt nunc qui ſophiſticis argutus opus eſſe putant ad convincendos Philoſophos?weake; and things that are, by things that are not, that no fleſh may glory in his preſence, but he that glorieth, let him glory in the Lord, that neither our faith, nor the Ordinances ſucceſſe, ſhould ſtand in the wiſdome of men, nor in the likelineſſe of the meanes, approving themſelves ſo to mans underſtanding, but in the power of p. 42God. Theſe and ſuch like are the Reaſons rendred in the firſt and ſecond Chapters of the firſt Epiſtle to the Corinths; and theſe are enough (I conceive) to ſatisfie a moderate underſtanding. For my owne part, I muſt profeſſe it is the Clue of threed that carries me through this Labyrinth, 'tis the Pole ſtarre, by which I ſteere my judgement, and by which my doubts are reſolved ſatisfactorily. I ſee reaſon enough for that ſlender and abject proviſion, which Chriſt hath made (in the worlds account) for the propulſing of errours, and for that meane forme and guiſe, wherein all Chriſts Ordinances appeare unto us, when I look upon the death of Chriſt, or upon Chriſt crucified.