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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92007	The ancient bounds, or Liberty of conscience tenderly stated, modestly asserted, and mildly vindicated.	Rous, Francis, 1579-1659.	1645 (1645)	Wing R2011; Thomason E287_3; ESTC R200087	74,527	88

of Providence superseding the instinct of Nature The Series and Titles of the Chapters Sect. 1. Chapter 1. The State of the Question Chap. 2. An appendix to the State of the Question clearing the Principles of this Book from discharging or discouraging the Christian Magistrate to improve his authoritie for the Lord Jesus his truth and people Chap. 3. Coercive power as before stated disputed against by a Medium taken from the Consent of all Presbyterian Authors though also the Medium be proved by the Authors own reasons viz. that the Magistrate hath not the Cognizance of differences in matters of Religion in the sense that is expressed in the Chapter Chap. 4. Coercive power more directly impugned Chap. 5. The Cognizance aforesaid and Coercive power both together opposed and these three Chapters bitherto are with speciall Relation to the Magistrate if he exercise it Chap. 6. Against all Coercive power exercised by whomsoever for the forementioned matters in Chap. 1. Sect. 2. Chap. 7. The Argument Illustrated and Confirmed by Examples and Testimonies and first out of the old Testament Chap. 8. By Examples and Testimonies out of the New Chap. 9. By some few fragments of Examples and Testimonies out of humane Story Sect. 3. Chap. 10. Objections against the premisses answered A light to the Work THere are two things contended for in this liberty of Conscience First to instate every Christian in his right of free yet modest judging and accepting what he holds Secondly To vindicate a necessary advantage to the truth and this is the maine end and respect of this liberty I contend not for variety of opinions I know there is but one truth But this truth cannot be so easily brought forth without this liberty and a generall restraint though intended but for errours yet through the unskilfulnesse of men may fall upon the truth and better many errours of some kinde suffered then one usefull truth be obstructed or destroyed Besides truth would not oftentimes be suffered in the world if it went not disguised and if there were not other things like the truth therefore this liberty is necessary also to its preservation as well as production as it is for a Prince or Generall when he fights to disguise himselfe and habit himselfe like one of his Souldiers else all would lay at him and fight with neither small nor great but him When Christ was to be borne all the world was to be quiet and it was so though immediately after there was a cruell slaughter and then if other infants had not been like Christ and Christ like other infants he would have been singled out and slaine So that as errours must be that those that are approved may be made manifest to God and spirituall men so errours must be that the truth and the professors of it may be tryed and sometimes also covered from the world from their disdaine which lights upon common and obvious things and from their Odium that it may be divided and distracted and may spend and wast it selfe against other things then the truth and so the earth helpes the woman and swallowes up the floud that is powred out against the truth Moses permitted divorce to the Jewes notwithstanding the hardnesse of their hearts so must this libertie be granted to men within certain bounds though it may be abused to wanton opinions more then were to be wished THE ANCIENT BOUNDS OR LIBERTY OF CONSCIENCE SECT I. CHAP. I. The State of the Question CHrist Jesus whose is the Kingdome the power and the glory both in Nature and in grace hath given severall Maps and Scheames of his Dominions gradually differing some greater some lesser of all sorts and sizes Both of his great Kingdome the world his Dominions at large which he hath committed to men to be administred in truth and righteousnesse in a various forme as they please each of which he cloaths himselfe withall And also of his speciall and peculiar Kingdome the kingdome of Grace Which kingdomes though they differ essentially or formally yet they agree in one common subject matter man and societies of men though under a diverse consideration And not onely man in society but every man individually is an Epitome either of one onely or of both these Dominions Of one onely so every naturall man who in a naturall consideration is called Microcosmus an Epitome of the world in whose Conscience God hath his throne ruling him by the light of nature to a Civill outward good and end Of both so every beleever who besides this naturall conscience and rule hath an inlightned conscience carrying a more bright and lively stampe of the Kingly place and power of the Lord Jesus swaying him by the light of faith or Scripture and such a man may be called Microchristus the Epitome of Christ mysticall This is conscience and this its division And of this conscience is the Question or rather of the person that hath this conscience and the things he holds or practises conscientiously For the power of conscience it selfe as it will not be beholden to any man for its liberty so neither is it capable of outward restraint they must be morall or spirituall instruments that can worke upon conscience But the exercise or practice of conscience or the person so exercising is properly the object of outward restraint in question Now then if we keep but to this terme Conscience first all vitious scandalous practices contrary to the light of nature or manifest good of societies are cut off not to trouble us in this matter as deriving themselves not from Conscience but a malignant will and unconscienc't spirit Nor yet may all principles that derive themselves from Conscience have the benefit of this plea of Liberty so as to save their owners as first if they shall be found of a disabling nature or wanting in their due proportion of benevolence to publique peace liberties societies as in some of those cases instanced by Mr Palmer as for instance Scruple of conscience cannot exempt a man from any Civill duty he owes to the State or the government thereof but it may well beseeme a State to force men to contribute to their own and the publique good and safety And though God can have no glory by a forced Religion yet the State may have benefit by a forced service Again the service of the State is outward civill bodily and is perfect as to its end without the will and conscience of that person from whom it is extorted so is not the service of God which is inward and spirituall yea it must be in spirit and in truth Then much lesse may any such Principles find favour in this discourse as besides the former deficiency shall be found pregnant with positive malignity and that in a high nature and consequence too perhaps to societies as the doctrines of the Papists The Question is not of these Principles that are either of the frigid Zone of deficiency or the torrid Zone

are but a sealed Booke except Christ by his Spirit speake in them and by them to our understandings and hearts What matter is it what the forme be if God fill it What of strength or force doth the sleeve or covering contribute to the arme There is no means of any efficacy without Christ and the smallest means is of absolute sufficiency through Christ and what means should be blest by him but his own means We forget that Christ will have his Church in all their ordinances affaires and administrations to shew forth his death that all things and persons in the Church must beare a suitablenes and correspondency to Christ crucified the head of the Church It is spoken particularly of that one Ordinance and chiefe one the Lords Supper that 't is to shew forth the Lords death 't is true of all Ordinances Christ will have his people in the carriage and managing of all his and their affaires performe his funerall rites and obsequies and hold forth an Embleme of his death to the world and therefore 't is said The waters of Shiloah that is the Ordinances of the Church run softly Isa 8.6 a pace for a funerall and they are not cloathed in the light and gawdy colours of this worlds excellency and glory but in the most possible simplicity and lowlinesse And I Brethren came not says Paul who could have afforded it as soone as any man with excellency of speech or of wisdome c. For I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2. Marke here the ground and roote of the whole matter I meane of the simplicity of Christs wayes and Ordinances 't is Christ crucified Christs death is thus avenged upon the glory of the world whilest the power and greatnesse of this world is reprobated and rejected from the most noble uses and honourable services namely from ministring in his kingdome Goe says Christ to mans wisdome and humane Eloquence I will have none of thee in preaching my Gospel and returne into the scabbard says he to the Magistrates sword I will have none of thee to cut the way for my truth through woods and rocks and mountaines through stony hearts and implicated reasonings Not by might nor by power but by my Spirit saith the Lord. Thus Christ reprobates parts and learning and the most specious and likely meanes shall he be crucified and shall these be in their flower blossome and he brings down the mighty things of the world by the * Here may be pertinently commodiosly inserted a story out of Ruffinus of a Philosopher that evaded all the learned Arguments of the Divines and was converted by a plain illiterate man which I shall doe in his own words Cum pro studio Religiosi Imperatoris ex omniterra sacer dotes Dei coissent opinione commoti Philosophi quoq● Dialectici valde nobiles opinatissimi convenerunt In quibus quidam insignis in arte Dialecticâ per dies singuloe confl●ctatus summi certaminis cum Episcopis nostris viris adaeque in Dialectica nō improbabilitèr eruditis movcbat ficbat ingens specbaculum convenientibus ad audiendū doctis literatis viris Nectamen ullo genere Philosophus concludi à quoquam poterat aut conftring Tanta etenim dicendiarte objectis quaestionibus occurrebat ut ubi maximè putaretur astrictus velut anguis lubricus labcretur Sed ut oftenderet Deus quod non in sermone regnum Dei sed in virtute consistit quidam ex confessoribus simplicissimae naturae vir nihil aliud sciens nisi Jesum Christum hunc crucifixum inter caeteros auditores Episcopos adorat quiciam vidisset Philosophum insultantem nostris callidâ se disputationis arte jactantem poscit ab omnibus locum velle se paucis cum Philosopho ser mocmari Tum verò nostri qui simplicitatem viri imperitiam de sermone duntax at nossent pavere velut pudorem quendam pati ne fortè apud callidos homines risu● officeretur sancti simplicitas Perstitit tamen senior hinc movet sermonis exordium In nomine inquit Jesu Christi Philosophe aud●quae vera sunt Deus unus est qui ficit Coelum terram quique homini quem de terrae lime formaverat spir it um dedit universa quae videntur quae non videntur virtute verbi sui creavit spiritus sui sanctificatione firmavit Hoc Verbum ae Sapientia quem nos Filium dicimus humanos miscratus errores ex virg●●e nascicur per possionem mortis à perpetua nos morte liberavit ac resurrectione sua aeternam nobis contul●● v●●am quem expectamus Jud cem omnium quae gerimus esse venturum Credis hoc na esse Philosophe At ille velut si nunquam ullum sermonem contradicends didecisset itaobstuposactus vtrtute dictorum mutus adomn●a hoc solum potu●t respondere it a sibi videri nec aliud verum esse quam quod dixerat Tumsenior si haec inquit ita essecred●s surge sequere me ad Deminicum hujus fide signaculum suscipe Et Philosophus cenversus ad discrpulos suos vel ad eos qui audiendi grat●● convener●n● Andite inquit ô Eruditi viri Donec verbis mecum gest a res est verba verbis opposui quae dicebantur dicendiarte subverti ubi vero pro verbis virtus processit ex are di●entes non potuerunt resistere verbavirtuti nec komo adver sari potuit Deo Et ideo si quis vestrum potuit in his quae dicta sunt sentire quae sensi credat Christo sequatur hunc senem in qyo locutus est Deus It a Philosophus Christianus effectus tandem se gratulatus est victum Kuffi l. 3. c. 3. And there is this good note adjected in the Margent Ubi sunt nunc qui sophisticis argutus opus esse putant ad convincendos Philosophos weake and things that are by things that are not that no flesh may glory in his presence but he that glorieth let him glory in the Lord that neither our faith nor the Ordinances successe should stand in the wisdome of men nor in the likelinesse of the meanes approving themselves so to mans understanding but in the power of God These and such like are the Reasons rendred in the first and second Chapters of the first Epistle to the Corinths and these are enough I conceive to satisfie a moderate understanding For my owne part I must professe it is the Clue of threed that carries me through this Labyrinth 't is the Pole starre by which I steere my judgement and by which my doubts are resolved satisfactorily I see reason enough for that slender and abject provision which Christ hath made in the worlds account for the propulsing of errours and for that meane forme and guise wherein all Christs Ordinances appeare unto us when I look upon the death

had got up againe the Index Expurgatorius quoting onely 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 onely 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 onely 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 't is 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 onely 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 onely 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 onely I must crave leave to say then 't was 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