The Ancient Bounds, Section 3
SECT. III.
CHAP. X. Wherein Objections are anſwered.
I Shall begin with the great and maine Objection of all, object. 1 viz. the Example of the Kings of Juda, Aſa, Jehoſaphat, Hezekiah, Joſiah, who reduced the people to the true worſhip, by compulſory meanes; For 'tis ſaid of Aſa's reformation, 2 Chron. 15.13. That they entred into a Covenant, to ſeeke the Lord God of their Fathers; and that whoſoever would not, ſhould be put to death: And of Joſiah, 2 Chron. 34.32. that renuing the Covenant firſt himſelfe, he cauſed alſo all that were preſent in Jeruſalem and Benjamin to ſtand to it. He [cauſed] them.
To this I might give a manifold anſwer; anſw. 1 as firſt I might wiſh you to look into the particulars of their Reformation, whereabout they exerciſed a compulſive power; and it will be found to be about maine ſubſtantiall fundamentall things; not ſuch as the preſent differences among Chriſtians; ſo that the Argument comes not home to the Caſe and Queſtion. There might be different opinions among the Reformiſts of Judah, notwithſtanding that they did all ſeeke the Lord God of their Fathers; and it might be indulged to them in thoſe opinions, though they were compelled to this.
Againe, the compulſion they exerciſed in the matter of ſeeking the Lord God of their Fathers, was by expreſſe poſitive law, warranted, yea and inſtituted, Deut. 13.9. For 'twas no other then that law that this practiſe refer'd unto; which is the law provided againſt inticing to Idolatry; to which law they had given their formall and expreſſe conſent, to the very letter of it; and received as a reward the land of Canaan; which alſo they injoyed on that condition. Which law, if the equity of it hold ſtill, (and it were not a temporary judiciall law peculiar to that Nation that was Church and Nation interchangeably) yet will it not impeach or prejudice the liberty and forbearance here ſued for; we plead not for manifeſt Idolatry, nor any ſuch practiſe a… is againſt the light of Nature.
But thirdly, Whatſoever they did rightly, (and what ever they might have done more, in this kind, perhaps,) yet cannot be drawn into preſident by us, and that becauſe there is not par aVid. Trigland. 1 De poteſtate Civili & Eccleſiaſticâ. c. 12.ratio for it now. As I ſhall ſhew in a foure-fold difference of thoſe times, and theſ….
Firſt, thoſe were the times of the old Teſtament, theſe of the New, therefore 'tis not a ſound way of arguing from them to us in every thing; If they were under Tutors and Governours, it doth not follow that we muſt be ſo, nay the Apoſtle ſayes the contrary; if the Church in her nonage was uſed more like a ſervant then a ſon, muſt they therefore when they are growne up? How ever it was that their ſervice was compulſorily required from them, wee have a word that ours ſhould be free, Pſal. 110. Thy people ſhall be *foreign voluntaria. The word comes from the ſame root that is uſed Exod. 25.2 & Chap. 35.5. Where caution is put in, that all their offerings to the rearing of the Tabernacle ſhould be moſt free: and the thing ſprings from the ſame equity; and the example of Goſpel-converts confirms it, Act. 2.41. yea, and the rule of ſuch converſſon, 2 Tim. 25, 26.willing in the day of thy power, which day of Chriſts power, is the times of the Goſpel adaequately, though ſome more ſpeciall time may (I deny not) be refer'd unto, and ſome more eminent accompliſhment of this promiſe, by a ſubdiviſion of the times of the Goſpel.
Secondly, Their worſhip was carnall, bodily, outward, conſiſting much in the conformity of the outward man and practiſe to certain worldly Ordinances, Heb. 9. to the production and preſervation of which the inſtanced meanes of the Magiſtrates compulſion might beare a great proportion of ſufficiency and efficacy. But the worſhip of the New Teſtament is chiefly in the heart, and hidden man, in ſpirit and in truth, Joh. 4. Which is at the back of no humane force or power: therefore it is no good argument from that worſhip to this.
Thirdly, The Kings of Judah (as it is generally received) had a peculiar Notion from Kings now; therefore 'tis no good argument from them to theſe; For they had not onelyonly a Civill notion, but an Eccleſiaſticall alſo, which ours have not; They were types of Chriſt the King of the Church, and did bear viſibly and execute typically his Kingly office, (even as Prieſts and Prophets did his other two offices,) as is manifeſt by thoſe glorious promiſes of dominion and ſtability, that are made to Chriſt in the perſons of the Kings of Judah; and to bring home this exception, what is alledg'd to be done by them in the foregoing inſtances of compelling the people, was done by vertue of their Eccleſiaſticall Notion. But now the caſe is otherwiſe. Our Kings are onelyonly the Miniſters of God in the world, (ruling indeed for the Church, not in the Church, and over it as then,) neither are they anointed in any ſuch Notion as They were, that is, to execute the Kingly office of Chriſt in his Church.
Fourthly, and laſtly, The people of the Jewes were interchangeably a Church & a Nation, (ſo that he who was head of the State, was ſo alſo of the Church in a typicall way; as he that was a member of the Common-wealth, was by that a member of the Church, and vice verſa) which no people ever ſince were, therefore the Argument will not hold from Iſrael to England, or any other Nation: and this compulſive power that was exerciſed by the Kings of Judah among them, did relate to this Notion. Now then to any other Nation, that neither is nor can be lookt upon under ſuch a Notion, ſuch a diſcipline is not applicable: For a ſpirituall body as the Church, and a ſpirituall power or juriſdiction, (as if it be Chriſts it is,) are relatives, and as poſito relato ponitur & correlatum: ſo ſublato uno relatorum tollitur & alterum. Now though I know a Nationall Church in one ſenſe is the apple of ſome mens eye, (and Mr Prin of late hath endeavoured to make a lid for it with a numerous quotation out of the old and new Teſtament, Iſa. 2.2. Mic. 4.7. &c. But thoſe places doe no more hold forth Nationall Converſions and Churches, then the 12. Joh. 47. & Eph. 1. Joh. 2.2. which ſpeak of Chriſts dying for the ſins of the world, yea the whole world, doe hold forth univerſall redemption.) Yet in this ſenſe they will none of them hold it; That as in Iſrael, ſo in England, ſo in Scotland the Nation is holy, and all that are borne in it are of the Church ipſo facto, or ipſo natu; and if not ſo, then may not Chriſts Kingly Scepter, which relates onelyonly to his Church, be ſwayed over them all generally. Therefore Kings or Magiſtrates may not now as then compell men to Religion: But that which thoſe Kings did in a typicall way, Chriſt the King of his Church doth in a ſpirituall antitypical way of accompliſhment; that is, as Jehoſaphat the type diſtributed the knowledge and feare of the Lord by his Princes, (or *foreign The chiefe ones.chiefe Prieſts, for ſo the word may be rendred indifferently) with the aſſiſtance of Levites through his Dominions (which was Chriſts dominion and the Church adaequately then;) ſo Chriſt Jeſus the true King, it is his part, (and he did it when he aſcended, giving gifts to men,) efficaciouſly to apply and bring home to his Church the foreign of his Prieſtly and Propheticall office; and ſo might their other acts be paralleld by the Antitype.
Another Objection like unto the former, is Uniformity. Object. 2.How ſhall there be uniformity, if there be this liberty?
Unity there is and ought to be, Anſw.and uniformity alſo is to be indeavoured after, becauſe the Apoſtle ſays, Whereto we have attained, let us walke by the ſame rule, Phil. 3.16. But this cannot be in all things attained, more then to thinke the ſame thing, to which yet wee are alſo exhorted. There is one body, the Apoſtle ſays, Eph. 4.and one ſpirit, even as we are called in one hope of our calling; One Lord, one Faith, one Baptiſme, one God, and Father of all, who is above all, and through all, and in us all. Here's unity over and over, but this doth not neceſſarily draw uniformity after it in all things. Nay the Apoſtle ſays the quite contrary. But to every one of us is given grace, according to the meaſure of the gift of Chriſt; Not to every one the ſame gift, nor the ſame meaſure. As not to every Officer, ſo not to every Church, nor to every Chriſtian; much leſſe to every man. The rule holds proportionably throughout, Eph. 4.4. And wherefore doth the Apoſtle ſo urge and inſiſt upon unity, but partly, if not chiefly to ſalve up the want of uniformity? as ver. 3. doth ſhew. For ver. 2. he exhorts them to the duty (contended for through this diſcourſe,) of forbearing one another in love, (that is, in caſe of differences it muſt be ſuppoſed) not ſo much as to cenſure one another; (much leſſe to proſecute one another) and as an Argument to this forbearance, he minds them of their unity, ver. 3. Now what need were there of preſſing to unity where there is uniformity, (Saevis inter ſe convenit urſis,) where all are of a ſtraine? What needs a bond of peace, where there are no crackes nor flawes of diviſion? Neither were the preſervation of peace upon ſuch termes thank-worthy among them. Again, to require uniformity in a compulſory way, is to bind heavier burdens on the Churches, then Chriſt hath laid upon them: Doth not the Apoſtle ſay mercifully, *Phil. 3.16.Nevertheleſs (that is, notwithſtanding all our particular & ſeverall apprehenſions) whereunto we have attained, let us walke together by the ſame Rule, and if any man be otherwiſe minded, God ſhall reveale even this unto him. To violate unity in the zeale of uniformity, is a bargain as will never make us rich. *Rom. 14.15.Wilt thou for meat, ſays the Apoſtle, deſtroy him for whom Chriſt dyed? Gold may be bought too deare, ſo may uniformity. And is it not as vaine an expectation to have all men of one apprehenſion in all things, as to have all men of the ſame ſtature or complexion, or their faces to be all alike? Is it not the glory of heavenly myſteries, that as the Heavens for height, and the earth for depth, ſo they ſhould be of an infinite inſcrutability, and exerciſe the parts and acuteneſſe of men in an endleſſe variety? But laſtly, Uniformity was the Biſhops Argument (and let it dye with them) having in it more of name then of realty. As the Apoſtle ſays in the caſe of ſinging, be ſure it be done with a gracefull heart, Col. 3.16. Making melody in our ſpirits, els a gracefull and melodious voice is a bawble, for God is a Spirit: So we may ſay in the matter in hand; There is indeed an outward uniformity, but this is nothing in compariſon of the inward uniformity which conſiſts in the having the ſame Chriſt in all our hearts, working the ſame workes of mortification and vivification in us: and this is not called indeed by ſo ſleight a name as Uniformity; 'tis Unity as before: Without which, Uniformity is an abomination; but where unity is, uniformity may be, nay, muſt be diſpens'd withall, except it may be had upon eaſier termers then compulſion.
And let me adviſe thoſe that are thus bent for uniformity, and would purchaſe it at any rate, in Solomons words; Be not righteous over much, neither make thy ſelfe over-wiſe, why ſhouldst thou deſtroy thy ſelfe? as by ſuch burning and conſuming zeale and ſollicitude, which will never ſee anſwerable fruit; for God hath ſaid, there muſt be hereſies, and there ſhall be ſo, & all this over-care will not adde one cubit to the Churches ſtature: And it is againſt your own happineſs to have a will thus ingaged to impoſſibilities: You cannot poſſeſſe your ſelves in peace. God ſings a requiom to himſelfe in all theſe, for all things ſucceed according to his purpoſe, and when we have ſhewed due care, and uſed all due meanes for preventing, for reclarming errours, we ſhould be quiet too. For that which is crooked, can no man make ſtraight, and that which is wanting, cannot be numbred. Take heed of an evill eye; *Pro. 28.22.He that haſteth to be rich, ſays Solomon, hath an evill eye; So likewiſe hath he whoſe eye will be ſatisfied with nothing but uniformity; 'tis an eye that covets an unattaineable happines, though I know not whether I may terme it happines, and whether it be not a greater happines, that Saints differing in the judgement and practiſe of ſome things, can yet love one another, and keep the unity of the Spirit in the bond of peace notwithſtanding. *Eccl. 2.24.There is nothing better (as Solomon ſays in another caſe) then that a man eat and drinke, and make his ſoule injoy good in his labour; ſo ſay I, nothing better then to rejoyce in that proportion and degree of truth and peace which God gives one to ſee: and know this, that as he ſays of proſperity and adverſity, ſo the proportion holds of truths and errours: God hath ſet the one over againſt the other, to the intent that man ſhould find nothing after him, (i.) that we might reſolve our full contentment and joyfull reſt into Jeſus Chriſt alone.
Further, that place is objected againſt the deſired liberty, Object.Tit. 1.11. For there are many unruly and vaine talkers, eſpecially they of the Circumciſion, whoſe mouthes muſt be ſtopped.
But I am almoſt in an agony between compaſſion and indignation, Anſw.that godly men ſhould make Scripture lackey ſo to their owne conceits againſt the lawes of all genuine interpretation. I am for ſtopping of monthes too. But there are more wayes of ſtopping mens mouthes then one; as if you ſtop not your eyes and eares I ſhall acquaint you. Mens mouthes may be ſtopt, not onelyonly by force, but with arguments. Rom. 3.19. That every mouth may be ſtopped, and all the world may become guilty before God. What ſtopping is that there? Doe we not ſay, then a mans mouth is ſtopt when he hath nothing to ſay, when he is convinced or confounded with a power of reaſon brought againſt him? Looke but a little higher then the text, and ſee whether this be not the ſtopping there meant; For from ver. 7. the Apoſtle is ſhewing how a Biſhop muſt be qualified, not onelyonly outwardly, ver. 7, 8. but inwardly, ver. 9. Holding faſt the faithfull Word, as he hath been taught, that he may be able by ſound doctrine, both to exhort and convince the gain-ſayers. And it follows immediately, for there are many unruly, and vaine talkers, and deceivers, &c. whoſe mouthes muſt be ſtopped. Need I now ſhew you, how their mouthes muſt be ſtopped? Is it not plaine, 'tis the Biſhops Office, not the Magiſtrates: Not Lord Biſhops, but labouring Biſhops; not by his fift, bin by ſound doctrine; not by conventing them before the Magiſtrate, but by convincing them in their conſciences. Now deare Brethren, if any of you have oppreſſed this Scripture with the unmercifull load of a Magiſteriall reſtraint of conſcience bearing upon it, and if your mouths be now ſtopped, open them againe, and free the truth that hath made you free.
But how ſhall errours be reſtrained, Object.if yee allow not Coercive power?
To reſtraine errours is a good worke, Anſw.but it muſt not be done by unrighteous meanes. If Gods glory may abound through my lye, it doth not make it lawfull for me to lye: But how ſhall errours be cut off? How? by the Word, which is the ſword of the Spirit, and it is for want of faith applyed to this meanes, that wee ſee ſo little fruit of it; and it is the policy of Satan to hide the efficacy of this meanes from us, and by making us zealous of a falſe, to divert us from the uſe of the true and proper meanes. Looke upon the Word as an inſtitution, and what can it not doe? The Word of God is quicks and powerfull; and you will never ſubdue errors, till you take to this courſe. The Devill joyes to ſee us upon courſes of violence againſt the perſons, even of erroneous men; what, is it becauſe he hates errours and hereſies? No, by them he alſo raignes, as well as by vitious actions; But he had rather yee ſhould fight againſt them with the ſword, then with the Word; and the reaſon is, becauſe the Word is Gods meanes, the ſword is mans; the Word is an Inſtitution, the ſword is our invention: the Word is a ſpirituall meanes, (and thoſe are mighty, as the Angels are above men) the ſword is a carnall meanes; God ſtands ingaged to make good his Word, and then 'tis no matter how weake and unlikely the meanes be, if God be bound for it; 'Tis the Inſtitution beſtowes that force and efficacy upon it; If God inſtitute a bit of bread, and a ſip of wine, in ſuch a uſe of it, to ſtrengthen my faith, it ſhall doe it. Thoſe brave men, Souldiers and Armies, mentioned Heb. 11. had not obtained thoſe great victories and atchievements, but through faith; and had they been far weaker then they were, yet with faith they had done never the leſſe. The moſt ſpecious probable meanes without an Inſtitution is nothing; the pooreſt with an Inſtitution is almighty.
Aske not then, How ſhall men be preſerved from errours? for if they be intereſted in Church-fellowſhip fixedly, they have the proviſion of many Inſtitutions, and Ordinances, to be imployed for them, and applyed to them: the doctrine, practiſe, prayers, parts, and utmoſt help of Elders and Brethren, with the ſpeciall bleſſing of the relation, in and upon all and each of theſe. Pſal. 133. For there the Lord commanded the bleſſing, &c. But if not ſo intereſted, or not ſo diſtinctly, or not in ſo pure a Church, that conſcientiouſly practiſes that mutuall inſpection, and care of one another: yet God hath not left himſelfe to any of his ſervants without witneſſe of a due care of their ſoules, in this concernment, nor left any of his people without ſufficient meanes. *1 Joh. 2.20.Yee have an unction which teacheth you all things, is not ſpoken peculiarly to Church-members, though in a larger proportion perhaps to them but God takes care of all his elect: if it had not been ſo, Chriſt would have told us; If it were not ſo, Chriſt would not make a ſi poſſibile of their being ſeduced, *Mat. 24.24.They ſhall deceive, if it be poſſible, the very elect. Let's not diſtruſt our cauſe, nor the truth in conflicting with errours, Tandem vincet veritas, Truth ſhall overcome: and let's not diſtruſt Chriſt, but that as he kept his owne while he was with them on earth, and recommended them to his Father at his departure: ſo he will not faile to keepe them now, that all power is given into his hands, the gates of hell ſhall not prevaile againſt them. Let's commit this truſt to Chriſt, ſo ſhall we ingage him: a man will looke to be truſted, or he will not count himſelfe ingaged.
But we ſee many of the Elect (for ought that we can judge, Object.woe dare not thinke otherwiſe of them) are carried away with the preſent errours.
No better a ground or conſideration would I deſire to mollifie any reaſonable man towards men in Errours: Anſw.The Elect are ſubject to them, therefore exact not too ſtrict an account of all men. If there are many that ſhall live in heaven notwithſtanding their errours, it is no ſin to let them live on earth.
But we ſhall have no peace in the earth.Object.
Whoſe fault is that? Why, Anſw.cannot yee live peaceably by differing Brethren? The fault of variance, ſtrife, and envyings, lyes not in the judgement, but in the will, not in the head, but in the heart.
But differing opinions will be contending for victory.Object.
If there be pride, not els: Anſw.*Prov. 14.10.OnelyOnly through pride comes contention. Opinions may ſtrive, yet men may agree. There may be pugna logicalis, and yet pax moralis.
But civill warres and ſeditions have ſprung from different opinions.Object.
I grant opinions may be managed and actuated by turbulent ſpirits, Anſw.in a ſeditious, factious, tumultuous way: and in ſuch caſe the Magiſtrate muſt come in indeed: and none ſhould run faſter to call him then I would: if any party or kinde of men, doe either treacherouſly undermine, or violently aſſault their Brethren, that live ſecurely by them, inoffenſively exerciſing their conſciences, I conceive it is a matter to be puniſhed by the Judges; be the aſſaylants never ſo much in the right, and the ſufferers in ſome errours, yet modeſtly and harmleſly managed.
There is another Objection, Object.and no meane one, though of a particular nature and force, relating not to all perſons concerned in the common cauſe of the argument of this diſcourſe, but peculiarly to us in theſe three united Kingdomes, and that is the Nationall Covenant, which is charg'd home in the Antapology, and made to ſpeake (for there are that can make any thing ſpeake what they liſt) againſt the deſired liberty.
But firſt, if this Covenant be applyed no otherwiſe then was at firſt intended, (which without greateſt ingratitude and uncharitableneſſe I cannot admit,) in being thus made a barre and prejudice againſt the free diſquiſition of truth, (as in effect it is) I know not how the Authors of ſuch a project could be innocent. But to wave the intention, there is nothing more obvious then the practiſe to inſnare and illaqueate tender Conſciences by this Covenant; firſt, compelling them to take it; afterwards, conjuring them by it to a falſe Obſequium.
Who knows not that an unlawfull oath or Covenant, is better broken then kept: Therefore juſtifie the matter of the Oath and Covenant, or the Bond will diſſolve it ſelfe. If the Parliament (becauſe it is charg'd very boldly, I ſay not preſumptuouſly upon them) have taken an oath to doe an unlawfull act, they muſt not be ſtirred up to that act in purſuance of that oath and Covenant. Therefore firſt make good this, that 'tis their duty to proſecute all different Brethren, elſe in charging a Covenant (ſo to doe) upon them, you lay a ſnare which the foote of ſo judicious a Parliament will not be held by.
But not to compound the matter thus: We cannot yeeld you that ſenſe you put upon the Covenant: Nor will any expreſſion or expreſſions therein, conſidered in their ſeverall place and relation, amount to ſuch a verdict as you give in moſt confidently: If they ſhould, as I muſt confeſſe then, that I was deceived, and ſo ſhall hold my ſelfe obliged in no other ſenſe, then I underſtood it when I took it; So I ſhall profeſſe my deſire to repent of my raſhneſſe in taking it, though I did it without the leaſt appearance to my beſt judgement, of any contradiction to my principles.
To come to the Teſt therefore, there are foure clauſes in the Covenant urged againſt this liberty; (for a toleration wee owne not, permiſſio non eſt niſi peccati, and 'tis in ſuch matters wherein the Magiſtrate is authorized, nay is bound to reſtraine, which here I humbly conceive he is not, without prejudice to his juſt greatneſſe.)
The firſt clauſe is of Endeavouring the reformation of Religion, in the Kingdomes of England and Ireland, in Doctrine, Worſhip, Government, and Diſcipline, according to the example of the beſt reformed Churches.
The ſecond Clauſe is of Endeavouring to bring the Churches of God in the three Kingdomes to the neareſt conjunction and uniformity in Religion, Confeſſion of Faith, Forme of Church-Government, Directory for Worſhip, and Catechizing.
The third; That wee ſhall in like manner, without reſpect of perſons, endeavour the extirpation of Schiſme, and what ever ſhall be found contrary to ſound doctrine, and the power of godlineſſe, leſt we partake of other mens ſinnes.
The fourth and laſt, is the Endeavouring of the diſcovery of ſuch as have been evill Inſtruments, by hindring reformation of Religion, or making any faction, or parties among the people, contrary to this league and Covenant.
I ſhall firſt take ſome Exceptions to the manner, Anſw.and then anſwer to the matter of this Objection: and becauſe there is more ill manner in it then ſtrong matter, therefore the firſt part of my Anſwer will be longeſt.
The manner is full of exception, as rendring the Author and urger thus, guilty of Partiality, Tautology, ſubornation of ſenſe, diſ-ſervice to the State, and want of love to the Brethren. This charge I neither lay nor proſecute againſt him in Foro externo, in the Magiſtrates Court, but in Foro Conſcientiae.
Firſt, Partiality, clipping and partially repreſenting not onelyonly the Parliaments ſenſe, but even the words of the Covenant, (as it he had got up againe the Index Expurgatorius) quoting onelyonly the words that make for his own turne, and leaving out what doth and ought to goe along with them. This in two particulars. 1. Leaving out thoſe words belonging to the firſt Clauſe, viz. [according to the Word of God,] which is ſet before the example of the beſt reformed Churches, as being the onelyonly patterne and regulation for us and them: and we doe not jurare in exemplar, ſweare to the pattern of the beſt reformed Church in the world, further then it ſhall approve it ſelfe by the Scriptures. Follow me, as I follow Chriſt. So that ſo far are other Churches from being the onelyonly Rule, that they are not ſo much as a ſocious Rule: that is, they goe not in an aequipage with, but are ſubordinate to the Word, and of a ſecondary conſideration and imitation after the Word of God: and the leaving out of theſe words, I might well call the clipping of the Covenant, for it takes away the Ring of the Coine (as it were) wherein the letters of Inſcription (that ſhew whoſe this Covenant is, and who and whoſe we are that make it, and give the ſpecificall difference, or characteriſticall diſtinction between it, and a Popiſh implicit faith) are contained. The other particular left out is in the latter end of the Covenant, which yet referres to the whole obligation of each perſon reſpectively, viz. that he ſhall by all lawfull wayes and meanes, and according to his place and calling, endeavour to obſerve and performe the tenour of the Covenant, viz. to bring the Churches to uniformity, and to extirpate ſchiſme: As for inſtance, 'tis the godly Magiſtrates duty, their place and calling, to ſend forth Miniſters into the darke places of the Land, and to ſet up lights to guide mens feet into the wayes of truth and peace, and reclaime them from errours: and he cannot be urged upon his calling to puniſh or compell gain-ſayers. And the Miniſters place and calling is to improve his parts and opportunities, in ſeaſon and out of ſeaſon, by exhorting, rebuking, inſtructing, with all long-ſuffering and doctrine, and he is to goe no further, not to deliver up to the Judge and Executioner. So that here is nothing but fallacy in urging the Covenant thus, in putting men upon that abſolutely, which is deſireable and to be proſecuted onelyonly conditionally, viz. Conformity to and uniformity with other Churches, if they be in the truth, and it may be done with the Word of God; and fallacy likewiſe in prompting men to doe that omnibus viis & modis, as they ſay, which is to be done onelyonly regularly and orderly, as every mans calling leads him.
2. Tautology, which is a conſequent of the former errour; for by leaving out theſe words [according to the Word of God] in the firſt Clauſe, he hath deſtroyed its particular nature and diſtinct kinde, and hath made it run into the ſecond Clauſe: that whereas the firſt Clauſe in the Covenant ſounds reformation, now as he has maimed it, it ſounds no more then uniformity, which makes it the ſame with the ſecond Clauſe, as by comparing the two Clauſes above may be ſeene.
3. Subornation of ſenſe, and that in theſe particulars, viz. Interpreting the neareſt conjunction in his ſecond Clauſe, to be an abſolute conjunction and identity. If we be agreed of the ſame Church-Officers with the reformed Churches, and have caſt out the old uſurpers as they have done, if we have caſhier'd the common-Prayer-Booke as they, and all the fooliſh Ceremonies, and Organ-pipes, and Copes, and Veſtments, and diſtinction of places, diſplaced our Altars, broken our painted glaſſe and Crucifixes (all which have been done but ſince this Parliament, and upon this Covenant many of them.) Now I ſay, if this be the neareſt conjunction, with the reformed Churches, which the Word of God in the Interpretation of our Conſciences, will allow; doe wee not ſave our Covenant, though we caſt not our Churches into ſuch Claſſicall, Provinciall and Nationall formes of adminiſtration as they? 2. In applying thoſe termes and Clauſes of [Schiſme and whatſoever ſhall be found contrary to ſound doctrine, and the power of godlineſſe, and evill inſtruments, hindering Reformation, making factions, and parties among the people] unto the Congregationall men: Againſt whom if the Parliament did indeed levell theſe battering Clauſes, I am much miſtaken, onelyonly I muſt crave leave to ſay then, 'twas not faire to draw theſe men into a Covenant to deſtroy themſelves.
Fourthly, Diſ-ſervice to the State, in weakning the hands, and diſcouraging the hearts, of ſuch a conſiderable number in the Citie and Kingdome, (who under God and the Parliament, have been the life of this cauſe ſo many wayes) by turning the whole traine of the Covenant againſt them, as if there were no Papiſts nor Malignants to diſcharge it againſt. And it ſeemes this is but the birth of that challenge againſt theſe men (to be the Sanballat's and Tobia's in this preſent worke and ingagement) which was the prodromus ſome moneths agoe. And is it not a great diſ-ſervice to the State, to bereave or goe about to bereave the Kingdome of the ſtrength of ſo many cordiall perſons, ſervent prayers, willing purſes, brave Commanders, and valiant Souldiers, which are of this way and judgement: and to doe it at this time when we have need of no ſubdivifions, a common enemy waiting for us both? Could more pernicious advice be given with more probable ſucceſſe for ruine then this, to divide the ſound party among themſelves? I call not this diſ-affection to the State, (for truly I judge not ſo of the man, but that he ſpake & wrote herein he knew not what, nor of what conſequence) but certainly the greateſt diſ-ſervice to the State it is, that a man of no greater intereſt and influence could doe. I call not for Juſtice, but for Repentance.
Laſtly, the higheſt breach of love and charity is this that could be, to apply the fore-mentioned termes and things to this ſort of men: as let all the world, or any indifferent man that is not baptized into the ſame ſpirit of gall and wormewood, conſider and judge.
Now to the matter of the Objection (avoyding what might be returned) that the Covenant may with as faire a conſtruction, & as genuine and unforc't an interpretation, be urged againſt the Presbytery, and for the Congregationall way as otherwiſe.) I anſwer briefly thus; That the Covenant binds no man, nor number of men, no State or Church, for their parts reſpectively, to any patterne or degree of Reformation, Conformity, or Uniformity with other Churches: but what ſhall ſatisfactorily to them and each of their Conſciences, appeare to be according to the Word of God: And ſuch a Reformation do the Congregationall men deſire, pray, preach, endeavour for and after, (therefore are no enemies to Reformation, as is alledged by the Objecter) in purſuance of their Covenant, as they ſhould and would have done, if there had been no ſuch outward Covenant obliging them. I will not feare to appeale to you: would we have men driven in droves to the Sacrament ſtill, and the precious and the vile commixed together? Would we have idle drones and Idoll Shepheards ſuffered in Congregations, and the darke places of the Land remaine ſtill full of cruelty? Would we have the Biſhops Courts and Conſiſtories continue? Nay, had theſe ever been downe, if we had not under God, as a forlorne hope, firſt given them battell? How then have you the face to ſay, wee hinder Reformation, when wee are for a further and purer Reformation (your ſelves being Judges?) You would ſit downe on this ſide Jordan, we would advance, not onelyonly ſo far with you, but paſſe over Jordan: how then doe we hinder you? Sit you quiet if you will not helpe us as we have helped you; and doe not ſay (to help your ſelves and excuſe your owne ingratitude) that we are enemies to Reformation.
Theſe are the moſt materiall and obvious Objections that I have met withall, and could gather in with either ſenſe, my eye or eare: OnelyOnly there is a paſſage in the Antapology, that I muſt give an Animadverſion upon, viz. That by vertue of many Scriptures both in the Old and New Teſtament, the example of the Kings of Judah, &c. The Parliament is bound to eſtabliſh, and to command obedience to that Reformation which is judged (to wit, by the preſent Synod) moſt agreeable to the Word, and to ſuppreſſe and hinder all other.
Now theſe places in the New Teſtament (I confeſſe) made me liſten: (for of the old Teſtament and Now, there is not eadem ratio, nor of the Kings of Judah and of England, as hath been ſhewed before) but if the New Teſtament conclude us under ſuch an arbitration, we are gone. I turned to the places quoted, and ſhall deſire no more of any man, but to turne to them, and ſatisfie himſelfe. The Scriptures are, Rom. 13.4. Eph. 5.11. 1 Tim. 5.22 2 Epiſt. Joh. 11. Rev. 2.20.
For the firſt of them, I have already prevented it, and ſhewed that it aſſignes deeds and workes to the Magiſtrates Cognizance, not opinions in Religion.
For the next, Eph. 5.11. And have no fellowſhip with the unfruitfull works of darkneſſe, but rather reprove them. It is nothing more then an admonition to all Chriſtians, in as much as they are the children of light, to have no fellowſhip with the ſinnes before mentioned in that Chapter, fornication, uncleanneſſe, covetouſneſſe, &c. But what is this to different opinions, or to the Magiſtrates act of ſuppreſſing ſuch.
For the third place, 1 Tim. 5.22. Lay hands ſuddenly on no man, neither be partaker of other mens ſinnes; keepe thy ſelfe pure: It is an inſtruction to Timothy, and all ſuch whom it may concerne, that are called to lay hands and ordaine Officers, that they ordaine onelyonly worthy men. This reaches not yet the Magiſtrate, nor within a mile of him.
For the fourth place; 2 Epiſt. Joh. 10.11. (for I will give him a verſe more then he quotes, and yet not feare the cauſe) If there come any unto you, and bring not this doctrine, receive him not into your houſe, nor bid him God-ſpeed. For he that biddeth him God-ſpeed, is partaker of his evill deeds. Firſt, this is written to a Lody, not to the Magiſtrate; then he requires onelyonly a Negative of her, viz. not to be a partaker by any countenance, but he requires not to proſecute ſuch a one. We muſt not receive ſuch into our houſes, but muſt we therefore caſt them out of their owne houſes, or native Countrey, or put than into the priſon-houſe? And who are thus to be ſhook off and diſcountenanced? Why, whoſoever brings not this doctrine, that is, if he bring another doctrine, as it is Gal. 1.5. another Goſpel that overthrowes this; Not if he differ in the underſtanding of ſome controvertible place. Now doe not thoſe men againſt whom this Scripture is urged, bring this doctrine with them in as pure and ſpirituall a diſcovery of it as others? Becauſe they differ in point of diſcipline, doe they ſet up another Goſpel? If you judge ſo: then bid them not God-ſpeed: but yet God doth not bid you ſpeed them out of the Land.
For the fifth and laſt place, 2 Rev. 2.20. Notwithſtanding I have a few things againſt thee, becauſe thou ſuffereſt that woman Jezabel, who calleth her ſelfe a Propheteſſe, to teach and to ſeduce my ſervants to commit fornication, &c. Now will you ſee who and what ſhee was that was ſuffered, both a ſtrumpet, and a diabolicall inſtrument of ſeduction, and that to fornication; (here was fact, as well as faith,) and to eat things ſacrificed to Idols: and will you conſider likewiſe by whom ſhee was ſuffered, by the Church of Thyatira, 'tis ſhee is blamed or her Angel, and ſure what ever Church ſhould retaine or ſuffer ſuch a Member without the application of the cenſures to her, deſerve an Epiſtle from Heaven, to be written unto them in bloud: and ſuch a Member may be no wayes ſheltred under any Church relation, from the ſword of the Magiſtrate.
Thus you have heard theſe Witneſſes ſpeake, what thinke yee? doe they ſpeake to the purpoſe for which they are brought? Doth it appeare by theſe places in the New Teſtament, that the Magiſtrate is bound to ratifie the Decrees of the preſent Synod, and proceed againſt all that vary from them with ſevere puniſhment? Or is it not rather as the old Proverb; Parturiunt, Montes naſcetur ridiculous mus: Mountaines in expectation, bring forth mice in the Concluſion? The neareſt-ſounding Scripture, and but in ſound, is that to Timothy, Lay hands ſuddenly on no man; But if he might eaſily miſtake a Biſhop for a Magiſtrate, yet ſure there's a great deale of difference between laying hands, and laying no hands; and 'tis a Non-ſequitur that would be hiſt at in the Schooles; The Biſhop muſt not ordaine every one that is offer'd: Ergo, the Magiſtrate muſt order every one that differs.
But I know upon the laſt Scripture, viz. Rev. 2.20. he will thinke he has a good ground to ſtate his Eccleſiaſticall Coercive power at leaſt; For that Chriſt deales with the Angel, and charges him with ſuffering Jezabel, therefore if there be not a Civill power, yet there is at leaſt an Eccleſiaſticall power to deale with ſeducers. Now for ſuch as ſhee, 1. We have before granted that an Eccleſiaſt call power is not ſufficient to deale withall, but the Civill Magiſtrate is alſo to intereſt himſelſe. 2. That there is a Church-power to deale with men in point of faith as well as fact, I deny not, though I ſtate it not where the Presbyterians doe, that is, not in a Combination of Churches, but in a particular Church: (for Chriſt doth not threaten the Angels of Epheſus and Smyrna for Thyatira's fault, who yet all did belong to one Regionall, though not to one Claſſicall Presbytery: Nor doe I ſtate it in the Elderſhip alone, but within the whole body. For though the Epiſtle be directed to the Angel of the Church of Thyatira, yet 'tis intended (as all the others are) to the whole body; which appeares clearly out of the Epiſtles themſelves: Not onelyonly that what is written to the Angel, is of concernment to the Church, but is written to the Church. For is it written to the Officer onelyonly, I know thy workes, and charity, and ſervice, and faith, and thy patience, and thy workes, and the laſt to be more then the firſt, or is it ſaid to the body of the Church? To whom (be it one or more) this is ſaid, to him or them is it ſaid in the next verſe, Notwithſtanding I have ſomewhat againſt thee, &c. If it be the Church that is commended for her workes, and charity, &c. then it is the Church alſo, that is here blamed for not exerciſing the power committed to her againſt Jezabel. So likewiſe the Epiſtle to the Church of Smyrna is directed to the Angel, but is the Angel onelyonly ſpoken to in the 10th verſe, Feare none of thoſe things that thouſhalt ſuffer, behold the Deviall ſhall caſt ſome of you into priſon? And ſo I might inſtance in the other Churches. But that generall Proclamation ſhall ſerve to evince it, which is before every Epiſtle; Let him that hath an eare heare what the Spirit ſaith unto the Churches: Not to the Angel onelyonly, but to the Churches. It is ſent firſt to the Angel, as a principall part of the Church, whoſe Office alſo it is to receive from Chriſt, and to communicate to the Church. Therefore when Chriſt ſayes, I have ſomething againſt thee, he meanes againſt the Church for ſuffering Jezabel. So that as wee have found an Eccleſiaſticall power, ſo we have found for the ſubject of its in…eſion, a particular Church or body; and for the object of its application, its own members, as Jezabel was. But now for othe…s, a particular Church, and there is no other miniſtring Church hath onelyonly the power of ſubſtraction, withdrawing from them, or rejecting them; A man that is an Heretick, after the firſt and ſecond admonition reject; which is an act, whereby a Church or a Member reſerves themſelves, exerciſes not any power over others. In practiſe of which Rule, as a light to the underſtanding of it, Eccleſiaſticall Hiſtory furniſhes us with the Inſtances of the *Quod apud Eph…ſum, cum Balneas lavadi gratia fulſſet ingreſſus, & vidiſſet ibi Cerin: hum, exilucrit cōtinuò non lotus, & diſceſſerit, dicens, Fugianus bincne & Ba… ncae ipſae corruant, in quibus Cerinthus lavatur, veritatis inimicus. Idem etiam ipſe Polycarpus Marcioni aliquā do cum occurriſſet, diceti ſibi Agnoſce nos, Agnoſco (inquit) primogenitum ſatanae. Euſeb. lib. 4. cap. 14.Apoſtle John, and Polycarpus, profeſſedly avoyding the ſociety of Hereticks; but not exerciſing any power over them, or againſt them.
And this law of Church-Diſcipline is conſonant and harmonicall to right reaſon, and to the Rule of Civill adminiſtration: Where a man is tryed by his Peeres: and 'tis fit he ſhould be ſo in ſpirituall things judged by his fellow-members. And there is no reaſon or juſtice, in ſubjecting a Church or member to a foraine juriſdiction. Adviſed and conſulted with, other Churches may be, ought to be, the nature of the caſe for weight, difficulty, and difference requiring it.
But to come to the buſineſſe. There be two branches of our Brethrens (the Presbyterians) claime. The one is power of judging, determining, impoſing doctrines, and concluſions upon all men and Churches. 2. The other a power of tranſmitting, and delivering over to the Magiſtrate, and ſtirring up his power in caſe of diſobedience to them.
Now for the firſt of theſe, in vaine is it ſaid, Try all things, if a Synod may impoſe: For either the tryall relates to a particular judgement to be made, and that judgement to a practiſe to be confirmed, or not; If not, as good not try, if I try onelyonly for tryall ſake, and if when I have tryed I am but where I was, to wit, I muſt be concluded by others vote and impoſition; If yea, then to what purpoſe is the impoſition? for if I approve it, the impoſition is needleſſe, if I reject, 'tis fruitleſſe. 2. They that have right and power of impoſing, are Lords of my Faith; but ſo are not any men, the Apoſtles themſelves aſſumed it not: For by faith yee ſtand. Take away a Chriſtians judicious faith, you take away his legs, his ſtanding from under him. 3. In vaine did the Bereans try the Apoſtles doctrine, and unduely were they commended, if that doctrine were impoſed upon them. 4. If yee Presbytery have power to impoſe doctrines, then they muſt have power of Excommunication over all thoſe on whom they impoſe: For power of commanding, without power of revenging diſobedience, is a ridiculous ſhadow and image of power. It is like Jupiters leg, ſent downe to be the King of Frogges, which they leapt upon and ſcorned. But this power of Excommunicating, we have found a proper ſeat and ſubject for it already, even a particular Church, and till our Brethren ſhew out of Scripture, a ſubordination of Churches, I need ſay no more; and if they doe that, then I will ſay with them.
For the other branch, inſtigating the Magiſtrate, which is not to be underſtood of tranſmitting ſuch things to him as doe pertinere ad mores, (wherein he is of himſelfe conſcious of his duty and obligation, and needs no inſtigation) but of things pertaining properly to Conſcience. In which caſes, as Miniſters are not inſtructed with any externall force and power to be exerciſed by themſelves againſt men; ſure alſo they ought not ſevire per alios, to ſtirre up the Magiſtrate againſt them. For the Office of the Miniſtery beares no relation to temporall puniſhment. The Magiſtrate is properly the Miniſter of God for wrath; but it is fit for Miniſters to ſay as Chriſt, *Luk. 9.56.I am not come to deſtroy, but to ſave alive.
It is a reaſon given for the Office of a Ruling Elder in the Church, added to the Teaching Elders, namely, to avoyd the prejudice and Odium that would fall upon the Miniſtry, ſhould they diſcharge that part which is a hard and ſevere Office; as being to inquire into the converſations of the flock, and each member, and to obſerve their faults, in manners, and otherwayes, and deale roundly with them therein, laying the axe of ſevere reproofe to the roote of every ſinne. Now if this be a worke of that nature, that God in his wiſdome hath priviledg'd the Miniſtry from, leſt it might make their perſons, and ſo their doctrine leſſe acceptable, (the Miniſtry having need to be like one that has a pleaſant voice, and can play well on an Inſtrument) and in conſideration hereof, hath for this work founded a diſtinct Office in his Church; ſhall we thinke thoſe Miniſters provide wiſely for themſelves, and the acceptance of their Miniſtry, that will thruſt themſelves into a more diſ-affecting Office, namely, to be Promoters, Tell-tales, Appparitors, or Summoners to the Civill Magiſtrates Courts? We know how apt men are to receive the truth in reſpect of perſons: Miniſters had not need then, to incurre needleſſe prejudice. We know how Miniſters perſonall faults, make their doctrine to be loathed, ſleighted, and diſ-eſteemed. Ile never heare him, ſays one, he is an uſurer; and of another, he is very worldly, and covetous; There is indeed an uncomelineſſe more then ordinary, in the match of ſuch vices with ſuch a calling: High talke becomes not a foole (ſays Solomon:) and is not this as deepe and effectuall an exception againſt a Miniſter, Oh, he is a cruell man, he made ſuch a poore man fined, and he cauſed ſuch a one to be caſt in priſon for a little difference in opinion, when they agreed in the maine, and his wife and children were ready to ſtarve the while? (Will not this bring the curſe of the poore ſuffering Families upon them?) And he is a proud man, he will breake the backe of any, that will not be of his mind? Oh how doth this prejudice the wholeſome truths that ſuch men may deliver? And how farre are thoſe Miniſters that give ſuch occaſion, and with whom ſuch conſiderations prevaile nothing, from Pauls ſpirit and temper, who that he might create the greater opportunity to himſelfe among the Corinthians, would not uſe that power that he had of living upon them, and being burdenſome to them: and content himſelfe with a fallacy, *2 Cor. 12.14.That the Fathers muſt lay up for their children: ſo carefull was he even to over-doe, in removing prejudices that might be (though not juſtly) in carnall minds againſt his doctrine.
Secondly, We have aSed nemo ad Regnū Chriſti aruditorū ignorat, Dominum non adveniſſe in hunc mundum, ut eſſet Legis & gladii, ſed gratiae tantum & Evangelii Miniſter; praedicaret que onmibus peccatorum poenitentiam, & remiſsionem; non afficeret ſuppliciit flagitioſos. Martin Bucer. de Regno Chriſti. l. 2. c. 33. upon the place.Chriſts example, that would not have forborne his duty, nor could no more when he was made under the law, diſpenſe with it, then we can with ours; for he came to fulfill all righteouſneſſe. When they brought to him the Woman taken in the act of adultery; they that apprehended her, were there to witneſſe it: Chriſt doth not now accuſe her to the Magiſtrate, nor doth he bid them to doe it, but he doth what was fit for a Miniſter, a bringer of good things to doe: He exhorts her to repent, Goe and ſinne no more. And did he omit the proceeding againſt her out of incogitance or forgetfulneſſe? No; for he ſays, Hath no man accuſed thee? Shee anſwered, no; Neither doe I, ſays Chriſt, onelyonly goe and ſinne no more. I know Chriſt got an ill name by this, The friend of Publicans and ſinners, but he cared not for that, he went as far as his office led him, and he advanced his Fathers buſines by that carriage.
To conclude, it is a Rule which I have obſerved in prudent Parents, not to encourage their children to informe of one anothers faults, (but let the ſervants doe it) becauſe it doth not nouriſh love, but diſ-affects them towards one another: and it is a good Rule, which we ought to obſerve in this higher relation, between Paſtors and people, which ſhould be carried with all the freeneſſe that may be.
NOw if there be light in the things that have been brought, and that they conclude for a greater liberty then *Viz. The Congregationall judgement.ſome Brethren want, I hope you will ſave them the labour of asking their liberty at your hands. Not that we ſhall thinke them hard termes to aske and have, or that we would not be beholden to you. If you will have it of grace as well as debt, or not of debt, wee are content ſo to receive it. We acknowledge it is of the Lords free grace and mercy that wee enjoy that liberty that wee doe, that wee have enjoyed it thus long, as it were a breathing ſpace: and that our Parliament are not as *1 Sam. 25.17.ſons of Belial, that a man cannot ſpeak unto; Nay, far enough from that, great is our boldneſſe towards you, and our hearts are inlarged, both to you and for you. Wee never goe before the throne of grace, but we carry you in our hearts and prayers along with us, and preſent you together with our ſelves in theſe works and labours of yours; and are full of hope, that God who hath concurr'd with you thus far, and acted you to ſo many worthy and memorable degrees of ſervice to him and his Son Jeſus Chriſt, hath not conceived that diſpleaſure againſt both you and us, as to reſerve your f… ther Counſels to ſhut that doore of Chriſtian liberty that was firſt opened to us by your meanes. And let it not be imputed to us as arrogance, if in the day wherein our ſelves are but Probationers, our Principles ſpeake for others as well as our ſelves. Common humanity requires if there be a foreign, a redundancy of any thing whereby we may profit others alſo, that we ſhould extend the overplus unto them, and that it ſhould not run out to loſſe: But the Royall Law of love commands us not to ſeeke our own things, but every one his Brothers weale, and to ſerve them before our ſelves, accounting it a morbleſſed thing to be inſtruments of their reſt and peace, then to injoy our owne. We ſhall bleſſe God, if he ſhall [ſo far clear] us and our way in your thoughts: but our peace and liberty will not fall with that rich and full contentment into our boſomes, except all that walke conſcientiouſly and inoffenſively, may injoy the ſame with us. Now he who is the Father of lights, from whom comes downe every good and perfect gift, fill you with wiſdome and ability to diſcerne between the intereſts of man, and mans greatneſſe, and the intereſts of God and his glory, that you may adminiſter rightly in this matter, as in all things; that we may have more and more cauſe to bleſſe God for thoſe quiet and peaceable lives we lead under you, in all godlineſſe and boneſty: and that the Lord when be comes may find you *Luk. 12.43.ſo doing.
FINIS.
End of the text · Francis Rous, The Ancient Bounds (1645)