religiously affected and best conscienced people in the Land for trading in Apes and Peacocks for holding some erroneous opinions perhaps erroneously so called as if it self were the Lord of infallibility and had a non posse errare settled by God as an inheritance upon it I professe ingenuously that when I put my self into a posture of the greatest indulgency I am able to consider of the reformation so much spoken of and even conflict with my spirit to forme and cast the possible effects and fruits of it to the greatest advantage I am not able to apprehend any thing desireable likely to come of it either in respect of a civill or religious accommodarion unto the Nation above what might be expected and that upon terms of a far more promising hope from the other Way which indureth so much contradiction from men But I apparently foresee many inconveniences and those not of a light or contemptible importance likely to attend it for which no place would be found in the other Way Particularly it is to mee instead of all arguments and demonstrations that no Reformation is according to the mind of God and of Jesus Christ which is destructive to the edification of the Saints and directly impeding their growth in grace and in the knowledge of the Lord Jesus Christ And whether such a Reformation if yet it be lawfull so to call it which injoynes the Saints to sit under and hold themselves to such Pastors with whom their hearts cannot close in that relation with any tolerable satisfaction nor yet are capable of his Ministery or any edification by it be not under that condemnation I leave to men that have not sold themselves under partiality to judge and determine If it be said but men shall have liberty to choose what Pastor they please and to sit under what Ministery they desire if they will but choose their dwellings accordingly I answer 1. There may be and I believe are many of a rich anoynting from God for the work of the Ministery and much desired by a considerable number of godly persons in Pastorall relation who must say their consciences nay to accept of a Parochiall charge In this case the change of a mans house will do nothing towards the blessing of his soul if such a Reformation as most mens thoughts run upon should be established 2. All the dwellings within the Parochiall line relating to the Pastor that is desired may be fill'd with Inhabitants already and so there is no place or possibility at least for the present for him whose soul longeth after that Pastor to injoy him and when or whether ever whilest he liveth the door now shut against him will be open no man knoweth 3. Many times the situation and conveniency of a mans present dwelling for trade imployment c. is such that he cannot remove but at the perill of his estate and ruining himself and his whole family And how they who shall compell men either to sacrifice their peace comfort and subsistenc 〈…〉 this present world or else run the hazard of losing a subsistence in that which is to come will answer it either before the righteous God or reasonable men is above my apprehension 4. This liberty of choosing Pastors only by choosing houses is so conditioned that it smiles only upon the rich and that but somewhat faintly neither but frowns upon the poor and so is partiall and therefore not Christian He that hath enough of that which as Solomon saith answers all things may probably be able to accommodate himself within the precincts of what parish he pleaseth in point of dwelling as either by buying out some Inhabitant or by purchasing ground and building upon it or the like but the case of the poor man is many times such that he cannot tell where to finde another hole in all the world to hide his head in besides that wherein it is hid already So that this liberty of choosing a Pastor being nothing else if plainly interpreted but only a liberty of choosing such or such a Parish determinately to dwell in is little better then a meer collusion in respect of those that are poor and indeed rather an upbraiding of them with their poverty then any gratification of them with a liberty 5. And lastly such a liberty as this we now speak of were it more valueable then it is is no gratuity benefit or blessing of that Reformation so importunely demanded and pressed for by many being nothing else but what was every mans permission and enjoyment under the iron rod of Episcopall tyranny I am more beholding to every man that comes neer me for not taking away my life then I am to any Reformation whatsoever for giving me liberty to choose my Pastor upon such terms This for answer in full to that undue charge against the Congregationall Way wherein it was attainded of inconsistency with and enmity against Reformation A second objection levied against it and all sufferance of it by those that are adversaries to it is that if it be permitted quietly to walk up and down amongst us and not be suppressed it will soon make the Land unquiet fill the Land with troubles tâ—mults divisions distractions dissentions discontents confusions in City in Countrey in relations in families and where not To this also I answer 1. That perempt 〈…〉 ness and height of confidence in an accuser is no signe at all of reality or truth in the accusation Wee know say the Jews concerning Christ that this man is a sinner Joh. 9. 24. And again Joh. 8. 48. Say wee not well that thou art a Samaritan and hast a Devill And yet for all their knowledge and confidence of well-speaking the Lord Christ was never the more either a Sinner or a Samaritan or had a Devill The Way we speak of is never the neerer the guilt of those things that are charged upon it because her accusers bewray so little tendernesse or â—esitancy in drawing up their charge 2. Nor is the tragicall dresse or pointed stile of an accusation any demonstrative proof of a guilt commensurable thereunto no nor yet of any proportion or degree of guilt at all Want of crime and delinquency either in things or persons which are accused many times makes a greater noyse in the accusation then a reality or fulnesse of guilt would do Innocency â—ath begâ—tten the rankest and fiercest accusations that ever were managed by the tongues or pens of men Thou lovest all devouring words said David O thoâ— deceitfull or false tongue They that accuse either upon knowledge or fear of little or no guilt in the accused still labour to lay on accusation enough lest nothing otherwise should be believed by the Judge That mount of accusation which is raised so high against the Way we now maintain doth not at all prove that there is any thing in it that deserves battery 3. There is no substantiall reason at all can be given why
ΘΕΟΜΑΧΙΑ OR THE GRAND IMPRUDENCE of men running the hazard of FIGHTING AGAINST GOD In suppressing any Way Doctrine or Practice concerning which they know not certainly whether it be from God or no Being the substance of two Sermons Preached in Colemanstreet upon occasion of the late disaster sustain'd in the West With some necessary Enlargements thereunto By JOHN GOODVVIN Pastor of the Church of God there HEB. 10. 31. It is a fearefull thing to fall into the hands of the living God MAT. 21. 44. Whosoever shall fall on or stumble at this stone shall be broken in pieces Imprimatur John Bachiler LONDON Printed for Henry Overton and are to be sold at his Shop entring into Popes-head Alley out of Lumbard-street 1644. READER WE have an English saying that the burnt childe dreads the fire I have oft been cast into the fire of mens zealous indignations by an uncleane spirit of calumnie and slander Some have reported that I deny justification by Christ i. that the Sun is up at noone day Others that I deny the immortalitie of the soule i. that I murthered my father and my mother Others that I have preached against the Parliament and Assembly i. that I am out of my wits and weary of my present life and carelesse of that which is to come I perceive there are more Sons of Belial then those that witnessed against Naboth that he blasphemed God and the King But having no vineyard to accommodate any man I cannot easily conceive what men and their tongues meane to be still up in such unchristian contestations with me except this be it Because I speak the truth and men are not able to beare it therefore they resolve it seems to make me speak such untruths that I my selfe shall not be able to beare I confesse I doe not much dread this fire made of the tongues of asps and vipers not because I have not been sufficiently burnt by it but partly because I have been a long time accustomed to such burnings and have found them rather purifying then consuming partly because the great Apostle informs me that the way by which he passed into his glory was through honour and dishonour through good report and evill report Yet neverthelesse I had rather give an account of mine own words then of other mens pretending to be mine and so to keep out of the fire as farre as the peace and safety of my own soule and other mens will suffer me And this is the true account Reader of the publishing of these Sermons which haply had not been an action so necessary otherwise Understanding that the soule spirit which hath for severall years haunted my ministery was beginning to practise upoÌ„ 〈…〉 â—ermons also I thought it the safer course of the two to put my self into the hands of the Truth which yet perhaps will not much befirend me neither in the thoughts and hearts of men though with God I am certain it will then to expose both it and my selfe to be rent and torne by him What good or hurt they will or are like to doe now they are gotten abroad is not easie either for thee or me so much as to conjecture Be it in this as God and men shall agree When the danger of the disease runs high there is little hope but onely in that physicke whereof there is some feare We are under a bondage of much misery and it is onely the Truth as our Saviour saith that can make us free and yet such is our condition and misery that there is cause to feare lest the Truth which onely is able to make us free should increase our bondage and misery by being rejected and opposed by us when it comes in love and mercy to visit us and to blesse us out of our misery For this end I was borne as our Saviour saith of himself Joh. 18. 37. that I should beare witnesse to the truth not to the opinions or apprehensions of men In which respect I know I am like to have the harder quarter and service in the world but God hath made me a lover of men in such a degree that I can willingly consecrate my selfe unto their service through any sufferings from them If this world faile me I know God hath prepared another for a reserve which will stand by me and will not faile Reader take my prayers along with thee and an honest heart of thine own and so passe on to the Sermons before thee doubtlesse they will either strengthen thy hand in the way thou art in or guide thy feet into a way thou art not in or at least qualifie thy spirit with christian patience and respects towards such a way From my study in Colemanstreet Octob. 2. 1644. Thine with an upright and single heart in Christ Jesus JOHN GOODVVIN θεομαχια OR The Grand Imprudence of men running the hazard of Fighting against God in suppressing any Way Doctrine or Practice concerning which they know not certainly whether it be from God or no ACTS 5. 38. And now I say unto you Refraine your selves from these men and let them alone for if this counsell or work be of men it will come to nought but if it be of God yee cannot destroy it lest yee be found even fighters against God WHen the Children of Israel in the progresse of their Warres upon the Canaanites wherein God had promised to be with them and to give them successe and that a man of their enemies should not be able to stand against them notwithstanding they fought under the protection of many such promises as these yet met with a disaster and losse thirty six of them being slaine by the men of Ai and the rest of the partie ingaged in that service put to rout and chased by their enemies God himselfe upon the great dejection and solemne humiliation of the Elders of Israel and Joshua their Generall was pleased to make knowne unto him by speciall revelation what root of bitternesse it was that brought forth this fruit of death what sin by name it was amongst them that had separated between him and them in their late sad miscarriage yea and would separate still to their further and greater misery except they took a course to make an atonement for themselves by purging and clensing themselves from it Onely the discovery or finding out of the person that had committed the sin was put upon Joshua and the people wherein yet againe they were directed by God to such a method or means for this discovery that God himselfe may be said too to have discovered even the sinner also For he it was that by a speciall directing hand of his providence caused the lot to fall upon Achan who was the man that in taking the excommunicate thing had fin'd that great and speciall provocation which was fallen in this gust of wrath from Heaven upon the people These things you shall finde related more at large Josh. 7. From which passages by
the way amongst many other very observable you may take knowledge of these three things First That when God is at any time ingaged and his hand in as we use to say shewing mercy and doing good to his people he is seldome or never wont to change or alter the tenour of his present dispensations to break off the course of his grace by suffering evill to come upon them but upon some speciall discontent taken from some speciall sin or other one or more committed by them Secondly That sometimes the sin of one or of some few in a great societie or body of people in the provocation or guilt of it redounds and runs over to the involving and defiling of the whole societie and rendring all the members thereof obnoxious to the displeasure of God Thirdly That the best if not the onely way for the people of God being under the disfavour of God and stroke of his displeasure to make atonement for themselves and to recover his favour is to make diligent search and strict inquiry what that sin by name should be which hath turned away the heart of their God from them and accordingly to remove it My Brethren the case of the Children of Israel upon their losse neere unto the Citie of Ai is our condition and case at this day save onely that the hand of God hath been laid heavier upon us then it was upon them in that breach God had begun to doe great and gracious things for us yea he had gon on for a good space together treading and trampling downe the strength of our Enemies under us apace insomuch that wee began to take our Harps down from the willow trees on which we had hung them to prepare our selves to sing the song of Moses the man of God but loe on the suddaine wee are smitten back againe into the places of Dragons and the God of our lives hath covered us with the shadow of Death That vision of peace and good things which was let downe from heaven unto us and was come so neere us that wee began to arise thinking none other but to fall to and eate presently is now againe taken up from us into the heavens and we have lost the sight of it The best art and wisdome we can use to open the heavens over us and cause them to deliver downe that treasure againe to us to heale our present wound if it be not deadly is to make as narrow a search as strict an inquiry as we can what that particular and speciall sin or provocation amongst us is the chastisement whereof is now upon us and which hath brought the rod of this indignation upon our backs If God himselfe would please by speciall revelation to make knowne what this sin is as he did unto Joshua and the people of Israel satisfaction in this point were at hand nor should we need to abide the various and conjecturall discourses of men Ministers or others about the matter But having perfected that standing Revelation of himselfe the Scriptures he refraines revelations extraordinary and leaves his people to consult with these Oracles of his for resolution in all such cases of Question and difficulty as this onely promising the gracious assistance and guidance of his Spirit unto those that shall aske it of him and not lay stumbling blocks in their way otherwise to direct them in such dark and dubious inquiries as these And one speciall end I conceive ayâ—ed at by that Authority which hath set apart this day for a solemne humiliation of our selves before God was that Ministers and people should joyne together in fervent prayer and supplication unto God that the one may be directed to make a true and unpartiall discovery of this â—inne and the other judge of the discovery being made accordingly that so the troubler of Israel being found out execution may be done and God pacified In consideration whereof it is that I made choice of the Scripture read unto you upon the present occasion Conceiving that very sin to be there described yea and expressed by name though somewhat more generall which hath occasioned the sad interruption of late made in our hopefull proceedings yea and which in all likelihood wrought against us formerly both in that blow which was reached us from heaven in that as strange as sorrowfull a defeat at Newark and otherwise but was not then known or considered of The Lord grant that yet at last it may enter into all our hearts to conceive aright and to consider of it lest it brings forth yet againe like bitter fruits yea and magnifies it selfe at last in our utter ruine and destruction But let us addresse unto the words and in them consider first their relation and coherence in the Context and then their sense and meaning For the former the words are part of a speech made by one Gamaliel as he is called ver. 34. a Pharisee and Doctor of the Law in an Assembly or Councell at Jerusalem The Councell as appeares ver. 21. c. was called about the Apostles their Doctrine and proceedings the chief designe and intendment of it was to consider and resolve what course to take with them how to suppresse both them and their Doctrine being both looked upon as prejudiciall to their personall and private interests both of honour and profit in that State and Nation and as likely to carry away the hearts and affections of much people from them When they had sent for Peter and the other Apostles by a Captain with his Officers to appeare before the Councell the Prolocutor or chief Priest charged them after this manner ver. 28. Did not we straitly command you that you should not teach in this Name and yee have filled Jerusalem with your Doctrine c. When Peter and the other Apostles standing stiffe to their tackling had made their answer fully justifying what they had done and given a brief accompt of that Doctrine about which they were questioned and of their calling to preach and beare witnesse of the same unto the world it is said ver. 33. that the Councell seeing them upon those termes hearing them speake at such a rate burst in sunder for anger as the former translation or as the latter hath it were cut at the heart and took counsell how to slay them What would they not submit to the Authority and advice of such a Reverend learned and pious Assembly as that Did they thinke themselves wiser then they would they preach a Doctrine that should asperse them and bring them out of credit and request with the people Such men as they were not meet to be tolerated in the State nor yet to live and therefore they would fall upon some course how to free themselves the State and Nation of them and that must be in no lighter way with no lower hand then death it selfe they must die for it This it seems was the sense and resolution of the generality of the Assembly untill
direct way it can onely be produced by that which is good There is no more friendship or fellowship naturally between good ends and ill means then is between light and darknesse Christ and Belial But 4. and lastly There being nothing in all this speech excepting onely the historicall instances the truth of which it seems was generally knowne among the Jews and is attested by Josephus their great Historian but what is fully consonant with the word of God unquestionably so acknowledged elsewhere the credit and authority of it for matter of truth is one and the same with those other Scriptures corresponding with it What we here learne saith Gualter upon the place should be unto us as an Oracle viz. that the counsells of God are not to be defeated or hindred by any strength of man but for the counsells of men they fall and sink and come to nothing of themselves In the words there be these six ensuing Points of Doctrine faire and large besides many others of a more collaterall and illative observation First From those words ver. 38. And now I say unto you Refraine from these men and let them alone for c. Observe that it is a point of much wisdome to forbeare the oppression or suppression of such persons Doctrines and wayes which men have any reasonable cause at all to judge or thinke that they are or may be from God Secondly From those doubtfull expressions of so great a Doctor of the Law and one that knew how to measure and estimate the Authoritie and weight of a Councell-determination and besides can no wayes be suspected of any disaffection or prejudicatenesse against such Authoritie from those doubtfull expressions I say of this man If this counsell or work be of men c. And againe If it be of God c. Observe That the determination of a Councell or of the major part of a Councell against a way Doctrine or practice is no demonstrative or sufficient proofe for any wise man to rest or build upon that such a way Doctrine or practice are not from God The whole Councell as you heard this one man excepted had peremptorily concluded the Doctrine and practice of the Apostles to be not from God but from men and thereupon were in high consultation to suppresse them and that by death yet all this did not satisfie Gamaliel in point of judgement or conscience he was still but where he was doubtfull and in suspence with himselfe about the businesse Thirdly From that clause If this counsell or work be from men it will come to nought Observe that every invention contrivance way or device of man especially in things either appertaining or pretending to appertaine unto God in matters of Religion will in time weare out into nothing and be dissolved Fourthly From the Connexion or dependance between the former and latter parts of ver. 39. But if it be from God yee cannot destroy it lest c. Observe That for any man or men to attempt the suppression of any Doctrine way or practise that is from God is to fight against God himselfe Fiftly From that significant phrase or expression of being FOVND fighters against God ver. 39. Observe that many who possibly for the present may conceive and thinke and that with much confidence that they fight for God when the truth comes to an unpartiall and perfect scanning will be found to have fought against him Sixtly and lastly From the importance and weight of that emphaticall particle even in the last clause Lest yee be found EVEN fighters against God Observe that fighting against God is a most dangerous posture or ingagement for a creature to be taken or found in by God at any time The dread and terror of such a misprision as this is the base and ground-work upon which Gamaliel builds the fabrick of that important counsell and advice which he gives unto his fellows thoroughout his discourse or speech made unto them We shall for the present passing by all the rest pitch upon that Doctrine mentioned in the fourth place the tenor and effect whereof was this That for any man to endeavour or attempt the suppression of any Doctrine practice or way which is from God is to fight against God himselfe For the sense and true import of the Doctrine I shall need to adde little beyond what was said in explication of the words here we briefly shewed what was meant by fighting against God I now onely adde this which is somewhat more particular that it is not every degree or kind of opposing a way Doctrine or designe of God which either the text or the Doctrine calleth a fighting against God but onely such an opposing which is peremptory and carried on with an high hand so that those Agents or Instruments of God which he hath anointed to hold forth that way Doctrine or Designe of his in the world are not suffered to execute their Commission but are countermanded either by the Authoritie or over-bearing strength and power of men It is one thing to oppose or contend against a Doctrine or way of God per modum Doctoris as when a Minister through a mistake or weaknesse of judgement pleads for Baal against God preacheth error up and truth downe which may befall the best and faithfullest of men another to doe it per modum Judicis as when men will assume an Authoritative power whether Ecclesiastique or Civill to suppresse or silence the publishing practising arguing or debating of such wayes or Doctrines with the judgements and consciences of men It is true even this kind of opposing them is sometimes incident to men otherwise upright in the maine before God but the children of this contention and contestation against their Maker must expect to be taught râ—ore wisdome and reverence towards him with briars and thornes If men fight against God after any such manner as this upon such termes as if they were Gods too this will ingage him to take up armes also in his own defence and provoke him to fight against those who fight against him This for opening the Doctrine For the confirmation of the truth of it wee shall not need to cause many Scriptures to labour the word will be sufficiently established in the mouth of two or three of these Witnesses Why doe the Heathen rage saith David and the people imagine a vaine thing The Kings of the Earth set themselves and the Rulers take counsell together against the Lord and against his Anointed saying Let us break their bands asunder and cast away their cords from us c. Those expressions of raging setting themselves taking counsell together against the Lord and his Anointed amount every whit as much as to a fighting against the Lord And what was it that the Heathen people Kings and Rulers of the Earth did or attempted to doe against the Lord and against his Anointed meaning Christ Was it any thing else but to quench that fire which Christ as himselfe
designe for the exaltation of his Name The beauty of the Lord is said to be seen or to be beheld in the Wayes and Ordinances of his House or Temple Psal. 27. 4. There is no way or truth of God but carries an impression in it of some lineament or other of the glory and loveliness of his face So again Psal. 67. The Prophet having ver. 1. petitioned that at the hand of God which ver. 2. might make his way to be known on earth c. he breaks out ver. 3. in this propheticall strain Let the people praise thee O God let all the people praise thee clearly implying that the way of God being published and made known to the world is that which increaseth the Revenues of the throne of Heaven raiseth and procureth new contributions of praise and glory from men unto God So then he that shall rise up to oppose the God of Heaven in any of those methods counsels or projections of his whereby he projects the exaltation and advancement of his own great Name and Glory in the world may in as proper a sense as the phrase lightly will bear be said to fight against God especially if we consider but this one thing further that Gods glory is his darling his unica his only one as David cal'd his life Eripe à gladio animam meam a cane unicam meam Ps. 22. 21. it is the only life which he lives in the world it is the only apple that his soul careth to eat of out of that great Orchard which he hath planted I mean the world Therefore doubtless he that shall oppose him in his gathering of this fruit hath the greater sin Thirdly and lastly there is in every thing that proceeds or derives its originall or being from another somewhat of the nature property or spirit of that from which it takes this rise or spring of its being there is somewhat of the father in the childe of the root in the fruit and in the branches c. In like manner in every Way Doctrine or Practice which is from God there is somewhat of God himself The very substance frame and constitution of them at least that which is operative quickning and spirituall in them what is it but a kinde of heavenly composition the ingredients whereof are the holiness wisdome mercy goodness and bounty of God and what are these and every of them but God himself Every Ordinance or Way of God is as it were a benigne constellation of these stars unto the world out of the midst of which he gives a gracious aspect of himself and communicates those sweet and rich influences of himselfe light and life and strength and peace and joy unto the world It is said 1 King 19. 11. that the Lord neither was in the strong wind that rent the mountains nor yet in the earthquake that followed it nor in the fire that came after that but after these there came a still voyce wherein it is implied that the Lord was The meaning is that God had neither prepared or intended either the wind earthquake or fire by or out of which to impart himself unto his Prophet Elijah he had only prepared and sanctified the still and soft voyce for such a purpose as this and therefore he is expresly denyed to have been in any other and consequently supposed to have been in this In such a sense or manner as God was in this still voyce he is in every Way Doctrine and Ordinance of his in by and out of all and every of these he communicates and imparts himself graciously unto the world Therefore whosoever shall fight against any of these by seeking to supplant suppress or keep them down that they may not run and be glorified in the world what do they else let this work and course of theirs be truly interpreted but fight against God himself We have done with the Reasons of the Doctrine we shall conclude with somewhat by way of use and application First by way of Instruction If to attempt the suppression or keeping down any Way Doctrine or Practice which is from God be of no less concernment of no safer interprepation then a fighting against God then certainly it is the greatest imprudence or improvidence under heaven for any man or rank of men whatsoever to appear especially in any hgh-handed opposition or contestation against any Way Doctrine or Practice whatsoever untill they have proof upon proof demonstration upon demonstration evidence upon evidence yea all the security that men in an ordinary way at least are capable of that such Wayes or Doctrines only pretend unto God as the author of them and that in truth they are not at all from him but either from men or of a baser parentage For what do men by such a practice and ingagement of themselves as this but run an apparent hazard of dashing their foot against that stone at which Paul stumbled when time was yea and without the highest hand of mercy that was ever lift up to save a mortall man had been utterly broken to pieces by it It is a hard thing for thee saith the Lord by a voyce from heaven to him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to kick or dash thy self against sharp goads or nails made of steele or iron for so the word signifies meaning that his undertaking or setting himselfe with such violence to suppresse that way which Christ had a purpose to advance and set up in the world was an enterprise of the sorest and most grievous consequence and portendance to him in the nature of it that ever he could have lift up either heart or head or hand unto Vho ever hath been fierce against him saith Job speaking of God and hath prospered Job 9. 4. He that is fierce against any Way or Doctrine which is from God makes a covenant with sorrow and trouble which is like to stand And to make the best of such a doubtfull and blind ingagement put the case that that Way or Doctrine which men shall prosecute with so much violence and fiercenesse of spirit shall in conclusion be found to have been mistaken erroneous and not from God yet â— In this case men shall but offer the sacrifice of fooles a kinde of sacrifice wherewith God is not delighted The Athenians worshipped the true God as appeares by those words of the Apostle unto them Act. 17. 23. Whom yee then ignorantly worship him sâ—ew I unto you and yet were Idolaters notwithstanding The same Apostle beares record unto his Country-men the Jewes That they had the zeale of God but this zeale of theirs not being according to knowledge in the prosecution of it they neither pleased God and were contrary to all men forbidding the Apostles to preach unto the Gentiles that they might be saved to fulfill their sins alwayes because wrath was come upon them to the uttermost Thes. 2. 15 16. The beast under the Law though it were a
after the passing of it by the Church effectuall to the saving of the soul or otherwise never to do it I conceive it can be no lesse then an act of high presumption in any man to undertake any such prescription or limitation As God by the voice of the Gospel calls some at the third and sixth houre so he cals others at the ninth and some at the eleventh houre and why may he not work savingly by the sentence of Excommunication with as much libertie and difference in respect of time And this sentence being the last and utmost means which God is like to afford a poore hardened impenitent soul for the eternall peace and salvation of it how can it but be conceived an act most unworthy of Christian bowels to cut him off from this also whilst God is pleased to spare him If it be here objected and said But if an heretique be suffered to live he is in danger of infecting others and destroying them eternally I answer first so is a drunkard a fornicatour a swearer a covetous person with the like the lives of all these kinds of sinners are of as dangerous a consequence in respect of infecting yea and of destroying the souls of others as the life of an heretique is and yet no man I presume judgeth this a sufficient ground why such men should be punished with death Secondly as for those that are within the Church they are not capable of any communion or commerce with an Heretique that is cast out by Excommunication and so are not in danger of being infected by him and for those that are without these are infected already with a disease every whit as mortall as any heresie I mean unbelief So that infection with heresie will not much impaire the estates or conditions of these Thirdly and lastly the truth is that an Heretique being dead especially if punished with death for his opinion sake speaketh in his surviving heresie with every whit as much authoritie and consequently with every whit as much danger of infecting others therewith as he could do if he were alive if not with more And so Fifthly and lastly concerning other civill means for the suppression and restraint of those spirituall evils errors heresies c. as imprisonment bâ—nishment interdictions finings c. both reason and experience concurre in this demonstration that such fetters as these put upon the feet of errors and heresies to secure and keep them under still have prov'd and are like to prove no other but wings whereby they raise themselves the higher in the thoughts and minds of men and gain an opportunitie of a further and ranker propagation of themselves in the world It was an observation of Tacitus long since that punitis ingeniis gliscit authoritas To punish men of parts and wit is to cast a spirit of Authoritie upon them and to make their reputation glowe Men of ordinarie capacitie and vulgar apprehension are and ever will be inclinable to think that men of wisdome and worth will never expose themselves to sufferings but for that which is weightie and which hath more in it then every man seeth And besides men of better breed may easily be swayed by such a principle as this that wise men whilest they have the advantage and odds of their adversaries in reason will never renounce or disclaim this so honourable an advantage by calling in the more ignoble assistance of horn and hoof to their aid It is true when Christ was handled with this rough hand we speak of that piece of prophecie was verified I will smite the Shepherd and the sheep shall be scattered but ordinarily the smiting of the Shepherd or head of any Sect or error is the gathering together yea the multiplication and increase of his sheep But Fourthly to the main objection last propounded whereas the innocent way is condemned as opening a doore to all loosenesse and prophanenesse she may justly take up Davids complaint and say Cruell witnesses did rise up they laid to my charge things that I knew not Psal. 35. 11. The very truth is that this way above all her fellows is so farre from holding any intelligence or correspondence with loosenesse and prophanenesse that her face is set to advance righteousnesse and true holinesse in all her quarters Her heart runs parallel with Davids heart in those his meditations and vows Psal. 101. 3 4. c. I will set â—o wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me I will not know a wicked person Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will I not suffer Mine eyes shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way shall serve me He that worketh deceit shall not dwell within my house he that telleth lies shall not tâ—rrie in my sight I will early destroy all the wicked of the land that I may cut off all wicked doers from the Citie of the Lord This is such a draught and copie of Reformation as the Way we speak of mutatis mutandis emulates and aspires unto If David in those resolutions and practises mentioned opened a dâ—ore to loosenesse and prophanenesse then cannot she excuse her self from part and fellowship with him in that sin If it be replyed and said but this way taketh care for none in point of holinesse but her own she suffereth all the world about her to lie in wickednesse and to sleep in death without looking after them or taking any pitie or compassion on them To this also we answer in one word That she doth as tenderly as affectionately desire and pray for yea and with as much diligence and faithfulnesse yea and prudence of endevour otherwise and likelihood of successe attempts and seeks the salvation of those that sit in darknesse and in the shadow of death as any other way can do It is true she doth not judge it any wayes conducing towards the quickning of those that are dead in sins and trespasses to put them into a conceit that they are living stones whilest they are yet dead by putting them into the building of the spirituall temple of God she knows no such method or means of converting souls unto God as this Nor doth she willingly suffer any man to â—at and drink damnation unto himself to further him in his salvation Nor doth she make Faith of apparent unbelief in parents by baptizing their children as any wayes accommodating the souls either of the one or of the other Therefore if she declines such things as these it cannot be argued from hence except either ignorance or a worse Logician makes the syllogisâ—e that therefore she neglects or casts off all care of seeking the salvation of others but onely this that she thinks it no point either of wisdome or charity to expose her self to the displeasure
of God by doing that which is more like to expose others also to the same stroke then any wayes to comfort or relieve them But whatsoever she can reasonably conceive or judge to be a means any wayes likely to save a soul from death to translate men from darknesse unto life she girds her self to minister unto the world both farre and neer in every such thing She cordially prayes for the conversion of the unconverted she mourns over them she causes her light to shine before them she bears their burthens she intreats them gently she feeds their hungry and cloatheth their naked as she is able she recompenceth evill for evill unto none of them with all such exemplatities of life and conversation which are sanctified and appointed by God for the winning of those without the Word who refuse to obey it 1 Pet. 3. 1. And besides all this that which is the first-born means of conversion she preacheth the Gospel with as much diligence and faithfulnesse and power and with as much libertie and freedome unto all to partake with her in this her ministration as any other way whatsoever yea as readie and forward she is as any other to contribute her proportion to the full whether in counsell purse or otherwise for the furnishing of all the candlesticks in the land with burning and shining lights I mean for the erecting and setting up a faithfull preaching Ministery throughout the Land yea if it were possible throughout the whole world Therefore Fifthly and lastly to the main objection whereas this way with the permission and sufferance of it is burthened with this jealousie and fear that it is so highly displeasing unto God that he is not like to turn in mercie unto the Nation untill it be removed and all the factors for it taken away I answer First that this jealousie and fear is of the same inspiration with that wherewith Rabshakeh of old sought to possesse the heart of the good King Hezekiah and the inhabitants of Jerusalem that so upon the discouragement they might be the more willing to compound for their City But if thou say to me â—â— trust in the Lord our God is it not he whose high places and whose altars Hezekiah hath taken away and said to Judah and Jerusalem ye shall worship before this altar That which Hezekiah had done in destroying Idolatry with great acceptation in the sight of God and which consequently was in it self a pledge and confirmation unto him and his people that God was and would be with them to save them and their Citie out of Rabshakehs hand this doth this deceived ambitious man contrive into an argument of jealousie and fear unto them that God was offended with them and so represents their hope and confidence in the shape of diffidence and deep discouragement unto them He that perswaded the woman that God knew how that in the day wherein they should eat of the tree iâ— the mid â—â—st of the garden their eyes should be opened and they be like gods c. hath it seems possest many amongst us with this semblable apprehension that from the day wherein they shall destroy that way we speak of out of the Land and suppreâ—â—e all those that walk in it God will be gracious unto them and remember their iniquities no more as if to sacrifice the children in the Fathers sight were the onely means of making atonement with him But Secondly how doth this carrie any shew or shadow of reason or truth in it that God should turn away his face from a State or Nation for not hating his people or for refusiâ—g to persecute his anointed ones God sometimes said That Nation whom they shall serve I will iudge Gen. 15. 14. Is his mind so far altered in this point that now he should say the Nation who shall give them libertie I will iudge The generall rule of restraint which God hath charged upon States Kingdoms and Nations is this Touch not mine aâ—â—iâ—ted and do my Prophets no harm and hath he anywhere made Independencie so called an exception from this rule or hath he anywhere made Presbyterie a distinguishing character of such of his anointed ones who must not be toucâ—'d from others of them who may be crush'd and whose bonâ—s mâ—y bâ— broken Surely circumcision and unciâ—cumcision differed as much as Presbyâ—erie and Independencie can do yet the Apostle tels us Gal. 6. 15. that in Jesus Christ neither circumcision avâ—ileth any thing nor uncircumcision but a new creature If Independents be new creatures and born of God their Brethren need not fear any displeasure or anger from their Father for suffering them to dwell in peace by them in the same Land but have cause to rejoyce in such their neighbourhood and societiâ— as being pillars of the sâ—me strength with themselves to support the State and Nation wherein they dwell But Thirdly and lastly when mens table becomes a snare unto them and their welfare a trap it is a signe that God is about to bow down their backs if not to make their habitations desolate When the Jews began to reason after this manner and to act accordingly If we let him thus alone all men will beleeve on him and then the Romanes shall come and take away both our place and nation it was a presage that the Romanes indeed would come and take away both which they did not many yeers after Make the heart of this people fat saith the Lord by his Prophet concerning the same people and make their eares heavie and shut their eyes lest they see with their eyes and hear with their eares and understand with their heart and convert and be healed I say no more in this but onely pray with all mine heart and with all my soul that the people of this Kingdom may see with their eyes and hear with their eares and understand with their hearts that they may convert and be healed The Heathens were wont to say Jupiter quos vult perdere dementat Another objection leavied against the Way is this If this way be let alone and suffered to take place it will still undermine the credit and comfort of many worthy and conscientious Ministers in the land For as fast as they through the blessing of God upon their faithfull labours in the work of the Ministery shall convert souls unto God this Way will allure them away from them unto it self whereby their hand must needs be enfeebled and discouraged to their work But to this also I answer First that if that way of Government and worship wherein those good Ministers shall walk who are supposed to convert people unto God be indeed and in truth the way of God there is little ground or cause of fear that any other way should separate between them and their converted ones For first the verie grace of conversion being dispensed unto these by their hand is a great and solemne ingagement upon them to love and
like to be the Achan the Troubler of our Israel that betrays our armies our faithfull and valiant men into the hands of their and our enemies and that makes us ever and anon retrograde in our motions and tendencies towards rest and peace Whoever hath hardened himself against him saith Job as wee heard before and prospered If this be but granted it is enough to demonstrate our case and condition to be very dangerous and doubtfull at the best For whether that WAY we speak of which is so generally troden and trampled upon like clay and mire in the streets as well by the foot of ignorance and prophanenesse as of learning and better accomplishment be the WAY of God or no most certain it is that all the wit wisdome parts learning judgement that have encountered and opposed it hitherto have not been able by any demonstrative or concluding proofe to overthrow that title or claim which it maketh unto God as the author and founder of it Therefore unto me it is a thing of the saddest consideration under heaven and of more grievous portendance unto us then any thing else as far as I am able to discern that we should hang the great weight of the peace and safety of a whole Nation all our hopes and expectations of help and assistance from God in our greatest extremities upon the brittle pin of so doubtfull a disputation as that which is maintained and yet depending between the one WAY and the other For in case that way against which the spirits of men are so generally and fiercely bent shall at last be found to be the Way of God we are all this while look'd upon from heaven as fighters against God and so have as good as given hostages to our enemies that we never mean to prosper or do any great thing against them Whereas if men would but follow Gamaliels counsell in the Text and refrain themselves for a season from laying either violent hands or tongues upon this way untill God had either untied or cut the knot till he had given sentence against it the doubtfulnesse of the disputation need not would not be prejudiciall in the least either to our present proceedings or future peace and men do but make themselves wise above that which is written yea above that which is either reason or faith to think or speak otherwise If it be objected that Reformation suffers and loseth time because that Way is not yet hedgd up with thorns but men are suffered to walk in it I answer First If the Way be one of those wayes which call God Father Reformation indeed suffers and loseth time but not because this Way is not hedg'd up with thorns but because it is not laid more open because it is not repaired and made more passable by the favour and countenance of men in place whether Ministers or others that so the people of God whose hearts are towards it may walk therein without fear 2. That reformation so called which is the apple of so many eyes and the joy of so many hearts needs suffer nothing nor lose an hours time though the Way we speak of be occupied in peace by those whose feet by the light of Gods Word and Spirit at least as they conceive are guided into it For what doth the poor Flie sitting on the top of the wheele to hinder the waggoner from driving on his way If the residue of the Nation be subjected to this Reformation the Nation it self may be said to be reformed according to such a denomination as this Reformation will afford notwithstanding such a number of persons comparatively so inconsiderable I mean as touching their * number as adhere to this Way be not concluded in it During the regency of Prelaticall extravagancy there were many Non-conformists yea severall Congregations of people in the land who openly disclaimed and protested against that government and yet the Nation was look'd upon as Episcopally reformed notwithstanding The irregularity of the mountains and valleys in the surface of the earth troubles no mans opinion concerning the perfect roundnesse of it because it is swallowed up into victory by the vastnesse of the globe John saith that this whole world lyeth in wickednesse notwithstanding a remnant who were born of God The gleanings of Independency so called will not hinder the vintage of Presbytery 3. If a complete Nationall Reformation be indeed the Garland or Crown that is contended for let but Presbyterie bestir her self and act her part within her Jurisdiction with as much diligence wisdome and faithfulness as the Congregationall Way will undertake to act hers amongst her Proselytes and there will not be the least occasion to fear but that the whole and entire body of the Nation will shine with the beauty and lustre of a perfect Reformation If this Way shall be found tardy or loose and not to keep pace with her sister in carrying on the work of Reformation even her enemies themselves being Judges let her suffer yea let her with her children be cast out of doors Therefore it is but a frivolous and putid slander cast upon her when she is charged with enmity to Reformation But 4. And lastly I would gladly know what or what manner of Reformation can reasonably be expected or hoped for without her Such a Reformation as that whereby that Angel of darknesse Satan is reformed when he is transformed into an Angel of light as the Apostle speaketh is no reformation of desires open loosenesse and prophaneness reformed into Pharasaicall hypocrisie brings in little to religion For what saith our Saviour of such a Reformation as this Verily I say unto you that Publicans and Harlots go before you into the Kingdom of God If then such a reformation as this should take place it is much to be feared that when the Genealogie of it shall be sought it will be found to be of the house and linage of that Reformation which the Scribes and Pharisees attempted in the world when they compassed Sea and Land to make one Proselyte and when he was made they made him twofold more a child of hell then he was before yea then they were themselves Or what is the Reformation wherein the Way we speak of cannot be admitted to have either part or fellowship Will it take the members of an Harlot and make them the members of Christ whether either Christ or such members themselves will or no Or will it undertake to reconcile darkness with light to settle a communion betwixt Christ and Belial to throw down the partition wall and make the wildernesse of the world the garden of God the Church and the world enter-commoners Or what is the glory or greatnesse of the design of it that the Congregationall Way is counted unworthy to be so much as a stander by and to behold it Will it lift up its hand to quash and crush to break the hearts and bones of the one half of the most