beside their exprâ—ss Warrant the main thing of this Controversie they had such an agreeable conveniencie and deâ—encie to the service of Sacrificing then in use and might probably in the Priests to whom they appertained have had such a prefiguing respect to the immaculate innocencie of Jesus Christ our great Priest and Sacriâ—â—ce and yet did so little appear in the more solemne Garments of thâ— high Priest that the example adduced doth rather redargue then confirme your continuance of this now idle Rite I might further tell you that the use of Sack cloth among us was not offended at and if it had would probably have been forborne And also adde to these clear disparities your rigid imposing and exacting of these your Doctrines more then the Commandments of God both in prejudice of Christian Liberty and to the slighting of true godliness but whether the disparities above mentioned be subtile shifts as you are pleased to judge before you hear or solid differences these who are less prejudicate will easily discerne In the next place you returne to show us our difformity with the Scripture-pattern in demanding Why we do not observe the decree of the first Councel at Ierusalem to which I answere that we observe it except in so far as it was designed to be temporarie and framed to bury the Synagogue with honour viz. in the matters of Bloud and things strangled And as for meats offered to Idols the Apostle Paul did thereafter declare that point so that in these particulars the Decree doth not reach us This answere as to your reply differeth nothing from your Non-conformists And therefore I proceed and really Sir I finde in your return such pitiful inadvertencies as to the Text of Scripture that I cannot but premise my wish that in the study of it you may become more serious 1. You say that to alledge that the exceptions in the decree were made to please the jews is a divised phansie against expresse Scripture and yet the Text beareth Iames first propounding the thing and plainly adding this reason Act. 15. 21. For Moses in old time hath in every City them that Preach him c. Whereupon it follows then pleased it the Apostles pray Sir consider the Text and what this then can els import 2. You say St Paul wrote his Epistle before he went to Jerusalem and yet James tells him these things were still observed there whence you infer that commands in externals may be both local and temporarie What indistinctnesse and bad logick have we here If you mean that Paul wrote his Epistle that I mean anent meats offered to Idols before he went up to Ierusalem from the Church of Antioch to that Councel of the Apostles and Elders the Scripture is contraire showing that his travels unto Greece and all his dealing with the Corinthians yea and almost all his Epistles were thereafter but if you mean that he wrote befor his going up thereafter mentioned Act. 21. it may be so indeed as to his Epistles to the Corinthians and some other but then the Apostle Iames only tells him that the beleeving Jews were still zealous of the Law and that they were offended that he taught the Iews among the Gentiles to forsake Moses which is so far from concerning the Decree under consideration or the proving your point that a thing may be obligatory in one place and not in another that as Iames adviseth Paul to purge himself of that calumny anent the Jews so v. 25 he expresly resumeth and secludeth the case of the Gentiles before determined As to your other inference that Commands in externals are not intended â—or lasting obligations I grant this Decree or any other having a temporary reason is thereby determinable but if your meaning agree to your too visible design to resolve the Eâ—durance of these things which are absolutely setled into the Arbitriment of the Church or rather of the Civil Powers for it is evident that though in all your discourse you pretend the Church yet you take your measures from the Civil Authority it is not only groundless from the matter of the Apostles thâ—ir Decree but of dangerous consequence to the shaking loose of all Religion for proof whereof see how upon the back of this discourse you boldly attempt to make even the very Sacraments Arbitrarie by asking why weâ—â—se not washing of feet since there is no Sacrament set down more punctually in Scripture And when your N. C. retorts that you are under the same obligation which retortion may be pertinently made to most of your objections you tell him that you have a clear answere that in these externals God intended no perpetual obligation and therefore in them you follow the practice of the Catholick Church O unhappy Bohemians and you other Christians who suffered so much and so grievously for the retainning of the Cup in the Sacrament of the Lords Supper If this new Doctor who with his New Light can penetrate unto the secrets of God and measure the duration of his intentions had lived in your dayes he could have told you that the Cup is but an externall thing under no perpetual obligation and by his Doctrine of Conveâ—â—encie led you to a safe and peacefull Accommodation to the practice of the Catholick Church but Sir they are at rest As for this your Laxe acceptation of a professed indifferency in externals what part of the Christian Religion or Worship may it not corrupt or subvert and seing it doth tolerate and allow the not practising of the washing of feet to you as well founded In Scripture as either of the Sacraments would it not in a just parity of reason dispense with and forego these also This is indeed doctrine so damnable that I hope it shall never need an Antidote and therefore I returne to examine your third or eight Sacrament I know not which for all are but externall of washing of feet And you say That it hath in Scripture of Element Water the Action washing the feet the Institution as I have done so do ye And ye ought to wash one anothers feet and the spiritual use of it Humility Whence you conclude Why do ye not there ore use this rite To which last point it is that waving any further discourse anâ—nt the Nature and requisites of a Sacrament whereof notwithstanding your parrallel description of this washing yet I perceive you are loath to apply the name I shall direct my answere viz. that this washing is not to be used because though our Lord did practise this lowly act of Condescendence as eminently expressive of that humility whereunto he would have his Disciples instructed yet neither is it in it self of the Nature of a Sacramental signe whereof all the significancie is from the institution and vertue in the exhibition of the thing signified which you cuningly omit to mention Nor doth Christ perform it by way of Institution for Repetition but by way of example for Imitation as is
of my writing is such as I conceived to be most proper for my purpose if the prosecution of your particularities specially in an essay pretended indeed to be equally managed but without question unequally designed for the parties therein contending prove irksome and tedious to others as it hath been to my self I have no Apologie but the necessity of a full reply aswel to deliver the true Non-Conformist from your disingenuous imposings as to refute your Conformist's Objections As for other matters I referr all to the Reader There is one thing only I would intreat and that is that if in the perusal of what I have written you do find any thing that may move you again to take up your pen you would not imploy it in any further continuation of this dramatick way of scribling But seeing truth's interest is that which both of us ought to regard let the differences in controversie be fairly stated propositions clearly drawn forth and by you either defended or impugned according to the exigence of your cause and I promise you either my assent or the reasons of my dissent without passion or partiality Now as to your language and manner of writing your Friend sayes It is accommodated to these meaner capacities who are most apt to be abused by such as care not nay which is very sad but too true wish not Religion nor godlinesse to prosper in the hands of those who differ from them in opinion about external things which are not of great moment Sir this is a charge of too high an import to be let flye at randome There are I confesse amongst us who do apprehend that both the opinions and practices of you and your Associats do directly tend to the debauching of Conscience by the false pretences and undue extensions of Civil Obedience and Allegeance the perverting and destroying of Gospel Ordinances not only of Church-government and a sent Ministry but even of the two Sacraments by turning their divine institution into ecclesiastick custome and lastly to the subverting of the very foundation Justification through faith in Jesus Christ by the superadding of our own to his righteousnesse and who therefore justly fearing that your colouring and covering of these most momentous points as if different opinions about things externall were all the controversie to be only a turning of things upside down and a seeking deep to hide your Counsel from the Lord do wish that the Lords people may bewar of such deceivers specially seeing their universal perjury and intrusion their common profanity and ordinary insufficiency are obvious to all men But that there are any of us who care not nay wish not Religion to prosper even in the manner here represented is not more groundlesse then it is most certain that the prospering of Religion and godlinesse would be the most effectual mean both to ruine your course and establish what me maintain But let us hear how your Friend makes out his accusation and he saith it may appear from their perswading poor souls to take for a mark of zeal that which in all christian Nations is lookt on as a very great mark of impiety to wit not going to Church A mighty conviction and worthy to be write in greater letters But where did he learn that not going to Church in the meaning only pertinent to his reflection viz our not going to the house appointed indeed for publick divine worship but invaded and usurped by perjurious Intruders for the most part as palpably wicked and naughty as their intrusion is undeniable is lookt on in all Christian Nations as a great mark of impiety Or how will he make it out that we perswade not going to Church that is to the assembling of our selves together for the more solemn worship and adoration of God and hearing of our lawful Pastors though in corners as God gives opportunity which is most certainly all whereunto Christianity doth oblidge Let him prove either and then let him boast himself But seeing either of these demands must of necessity sinke him into perpetual silence how foolishly doth he second his allegeances He subjoynes that you mean no prejudice to any person in writing of it viz. your DIALOGUES that it is only published to informe sincere people Whither it be so or not let the work bear witness As for my intention in answering I have already declared it and I hope the answer it selfe will not contradict I wish indeed it had been more timous But as I affect not hasty productions so there are many other reasons easily supposible for the delay If it may give any light for establishment in this evil time I know it is not yet unseasonable And in this single and earnest desire I recommend it to all that love our righteous Cause and wait for the Lords appearance A short INDEX Of the chief things handled in this Treatise DIAL I. NOn-Conformists vindicated from some groundlesse and odious charges suggested in the entrie Pag. 2 3 c. The sound clear rule for Christian practice in the point of Separation with the true reason why Non-Conformists cannot join with Curats 6 c. The work of God which Non-Conformists owne no Rebellion 9 Whether that argument taken from the Prophets their not exhorting to Popular Reformation doth militat against Subjects their fighting for Religion 10 Positive grounds from Scripture warranding Subjects to defend Religion by armes 11 12 c. The Peoples obligation to Popular Reformation cleared 16 The example of the Maccabees a good ground for Peoples maintaining Religion by armes 18 19 The invalidity of these Objections taken from the mortifying design of Religion and our Lords beginning the Gospel with suffering discovered 20 21 c. Whether that injunction of our Saviours to his Disciples not to draw for him and his words to Pilat Iohn 18. 36. doth militat against the defending of Religion by Armes 24 c. Whether the Practice of the Primitive Christians be a sufficient argument to condemn fighting for Religion 29 30 Why N. C. cannot keep the Anniversary day 32 The Publick course against the adversaries of the Covenant Work of Reformation vindicated from the Calumny of Cruelty and rigor and proven to be most rational and righteous 34 35 A short account of the barbarous and inhumane Cruelty of the Prelats and their party against innocent Non-Conformists 36 Ministers cleared from that charge of Medling in State or Publick affairs 39 Superstition how unjustly charged upon N. C. 41 c. DIAL II. A discovery of the evil of the new convenient contrivance of Religion 52 Kirk-Sessions vindicated 54 55 Their excellent use for suppressing ungodliness 57 The Ministers liberty and manner of reproving sin vindicated also their cariage toward the late King Ibid. Their Preaching vindicated 60 Communions vindicated 67 Of the posture in time of publick Prayer 70 Family Worship and private meetings vindicated 71 c. The Divisions charged upon N. C. whence they did proceed
the matter you make your N. C. in place of a solid representation of the truth controverted rap out an indigested heap of Pompous titles and by this personat blustering you take the occasion very kindly to commend your own personall modestie whether this be not more invidious then ingenuous dealing let others judge certainly if you had used that candor which you professe your N. C. would have told you that the work of God we desire to own is that inlightning grace and assisting presence of God whereby after that the Lord had caused his people to receive the truth in its power he mightly stirred them up and inabled them to resist the growing corruptions and shake off the heavie yoke of wicked Prelacie to restore and establish his ordinances specially the Ministerie and Government of his Church in puritie to maintain and defend the same against the violence of Adversaries and to direct all these endeavours and attainments to the advancement of our Lords Kingdom over the hearts and consciences of men and the prospering of his pleasure in these Lands and that by such righteous means and methods as are clearly warranted and approven by Scripture Reason and many uncontroverted precedents This is the truth your Non-conformist ought to have witnessed not more confirmed by the publick writings and actings of these times then indelebly sealed in the hearts and by the experiences of many thousands of the seekers of God but seing I am astricted to follow you I returne to your objections And first you say Rebellion was the Soul of our whole work our Covenant a Bond to cement us in it in an excess of faire dealing not questioning the particular merit of the hypothese of our cause you demand one place in both the Testaments warranting Subjects their fighting for Religion say plainly you can bring many against it Sir if you had thought it convenient I judge it was proper for you to disprove from Scripture Subjects their fighting for Religion not to require your Non-conformist to prove it for seing you know that quae sunt juris permissivi such things as law and right permit if not prohibited 〈◊〉 suâ—ficiently understood to be permitted any N. C. by an undeniable subsumption may easily evert your argument If a miserable Melancholian falling in disgust with certain necessary means of 〈◊〉 should affiâ—me that it is unlawful to use them because he finds not one place in either Testaments expresly warranting it would you account his reasoning conclusive I am confident you would not wherefore then do you urge us with his dreams Now your negative objection a Testimonio negato from a negative Testimonie as they say being such a notorious fallacie I need say nothing to what you adde of the Scriptures silence of the Jews Israelites their not rising up against their apostat idolatrous Princes much less can their omitting what they might and ought to have done be of any import If you could bring an example from Scripture of a King polluting the Sanctuary and the people offering to oppose him restrained either by rational perswasion or the Lords plain prohibition that only were apposite to your purpose But you say The faithfull Prophets their not exhorting to popular Reformation or resisting Princes doth evidently show that the omission of it was no sin 'T is answered to make this argument better then your last it is not enough to alleage that the Prophets did not provock to such courses unless you adde that they did industriously forbear so to do even in its season You know so well the necessity and beautie of tide and season to every purpose and work that your inconsideratnesse in this point is scarcely excusable The Scripture tells us most frequently of the perversnesse and bentness of that peoples heart to Idolatrie and Rebellion against God And no doubt in publick defections they were either the Kings entisers as Hos 7. 3. or did willingly walk after the Commandment Hos. 5. 11. What wonder then if the Prophets did forbear to ply them with any such expresse exhortation let be that you should account their simple omission as you love to speak or rather the Scriptures silence in the thing of any force And here I cannot but note the unequall dealing of the men of your perswasion who notwithstanding of their clamorous arguings from the silence of the Prophets against Subjects their taking Armes Yet when in the case of the ten Tribes their falling away from Rehoboam by them condemned for Rebellion by others justified as warrantable they are pressed not with a bare negative silence which is all that you object but with a silence of reproof circumstantiat with all that could render it significant they wave it as of no strength But lest you should think me too rigid in insisting only against your methods I proceed to give you though not obliged a positive return to your demand and to shew you some of the positive warrants that I finde in Sripture for Subjects their sighting for Religion and although as doubtful of the old Testament you seem to alleviat its testimony by terming its dispensation more carnall and fierie yet I hope you are perswaded that change of dispensations doth no wayes alter the truth and righteousnesse of God The first ground therefore which I take from Scripture is from the Law of Moses where I finde the keeping of the Lords Covenant not only injoined to the People of Israel as one body incorporat under the highest perswasives and strongest Sanctions that can be conceived and established to be their supreme Law but also its vindication and execution recommended to them in such a manner as doth clearly evince that it was the constant dutie of the faithful amongst them all other regards set aside even by force to have asserted and maintained it If salus populi the safety of the people under the interpretative notion and force of Suprema Lex Soveraigne Law have in all just exigences in all ages amongst all Nations licensed and warranted a defensive resistance and controll against their King and Rulers can Religion infinitly preferable in it self and confirmed by such an expresse Law be thought destitute of this prerogative It is in vain to alleage a disparitie from the inconsistencie of carnall weapons with the spirituality of Religion this is already obviat by the Lords own determination Deut 13. 12. If Israel was to animadvert with the sword against any city turning aside to Idolatrie can we doubt that it was lawful for them in the same manner to defend the true worship Do not recurre and say it was certainly lawfull in many cases but not against the Prince For if you allow Religion this weapon I have already proved its right and privilege by a higher title and clearer evidence then any other received cause of defence can pretend to But if you utterly disallow defensive armes against the Powers you destroy Nature deny Reason contradict Scripture
you in a word what is the reason that the Christian world doth not patiently stretch out its neck to the Turkish Cruelty Sure you are not ignorant that the pretended cause of his invasions hath often been to destroy the Christian Faith if then the spirituality of Christs Kingdom doth altogether prohibite his Servants fighting wherefore do not Christian States and Princes lay down their Carnall defensive weapons and rest quietly in this that God who governs the world can maintain his own right and the wrath of man doth not work his righteousnesse as you are pleased to Cant to your N. C. I know the only reply you can make is that the case of free Estates and Soveraigne Princes against foreiners is very different from that of Subjects against their Rulers but doth not this plainly discover the Sophistrie of your Method you tell us first that Subjects may not fight for Religion against their persecuting Prince because the spirituality of Christs Kingdom forbids all fighting upon that account And then when you are urged with the incontrovertible practice of Christian Kingdomes you just recurre say that the instance not being of Subjects against their Prince doth not quadrat and not remembring that this is the very quaesâ—â—um you make the vain and emptie assertion of the irresistibilitie of Princes without any proofe both head and tail of all your reasonings I may not insist to tell you that if the spirituality of Christs Kingdom did cause the King of Kings and him who even on earth owned himself greater then Solomon to suffer without resistance The Soveraignity of Christian Princes cannot give them a contrary privilege I know these of your way and many others also carried away with their error forgetting both the Authority which Christ exercised and for which he was questioned by the jewish Rulers and also his own most expresse words no man taketh my life from me but I lay it down of my self I have power to lay it down and I have power to take it again stick not to make an obligation of subjection to the then Tyrannes Murtherers an ingredient in his submission but I am tedious More consideration of the worth and wonderful love of our Lord Jesus Christ would teach you no doubt both a better understanding in the Truth of God and more reverend and tender vindications then these you make of the True and Faithfull Witness You proceed in the next place upon occasion of your N. C. alledging that you condemne our first Reformation carried on by Fighting to tell us that the ages immediatly after Christ afford the best examples in these the Christians though suffâ—â—iently numerous and cruelly irritate did onlâ— increase by suffering and not by fighting the force used in our Reformation was the enemies tares and no precedent of men is to be opposed to the expresseâ— word of God Sir to begin where you leave I hope I have already fully cleared that the expresse word of God is against you and not for you neither will I expatiat upon the undeniable Necessitie Righteousnesse Reason and evident blessing of that Force used in our first Reformation by which our Religion Libertie yea the Royall line and Crown were under God only preservedâ— Nay your reprochful likening of it to the devils tares is so far from lessening the evidence of that Spirit which after having resisted unto bloud and wrestled through many great and strong persecutions did animate the Lords people to a very noble defence countenanced by all the then Reformed Churches that it doth not so much as demurie my charitie that if you your self had been in these dayes you had taken part with the Congregation That which I shall stay a little upon is the practice of the Primitive Christians whereby you think fighting for Religion to be as much condemned as suffering is highly commended And because this objection doth lead unto the delightful search and vindication of the works of God for answere I observe first that as in the holy and determinate Counsel of God it became the Captain of our Salvation to be made perfect through suffering so it pleased him for the greater manifestation of the power of his Grace by the Foolishnesse of Preaching and Weakeness of Suffering to render the propagation of his Truth more glorious and thus in the first times of the Gospel the greater the crueltie and the more ineluctable that the necessity of the suffering was the more inexpressible was the glory of that presence and the joy of that consolation whereby the Church in its deepest distresse did most highly triumph 2. So unspeakeablie did the power of this assistance prevail to the dispelling of the fear and removing of the horrour of all these torments and afflictions that many instead of flying incontrovertibly lawfull did directly run to suffering and to a great part the Garland of Martyrdom became a most Ambitionat Crown by the mistake of the exuberance of which assisting grace not only many odd practices in precipitating themselves unto suffering and death but Opinions also then held such as that of the unlawfulnesse of all resistance for Christians even against Robbers and Murtherers can only be excused 3. But if the beautie and splendor of this grace did in some measure dazle the eyes of its more immediate witnesses how much more did it astonish its more remote and after admirers who receiving the report with fames increase and taking their measures more from their own good design then the exact simplicitie of truth by their pious and affectionat Rhetorications stopt not to strain matter of fact sometimes beyond probabilitie If you be a stranger to this truth advert how the almost immediate after Age magnifies their Patience and Sufferings such as veflra omnia repleâ—iâ—us with more then one grain of allowance 4. As this was the dispensation of the first ages of the Gospel so when the Lord advanced the Church to a certain and visible capacity of defence peruse Histories and you will find plenty of instances of Christians their fighting for Religion The Armenii very early even before Constantine his Empire Libertatem exercendi Christianismi Armis vindicant Clade afficiunt Maximinum as the History beares and how the persecuted Christians under the Persian and Arrian did implore and receive the aid of the Roman and Orthodox Emperours would be superfluous to narrate By these few reflections as I have cut of from your argument all the necessary suffering and strained capacities of the Primitive Christians so I have given you such a full and evident account of their not searching after or improving sooner any real measure of sufficiencie for defence which probably they did but little minde that this their omission cannot without manifest calumnie be adduced to disprove either their immediate afterâ— practises or the agreeable and universally approven examples of our late reformations Now if for proving their more early capacite for or expresse dissent from Defensive Armes
the strict notice should be taken of receivers I have often heard our Church charged with the excesse but never before with the defect in this particular You fall next to censure the posture of sitting in time of Publick prayer as very irreverent Sir not to detain you I am not far from your opinion For my own part and I have many of our way assenting I dislike sitting in prayer if infirmity and other great inconveniences do not hinder it and for proof of it I adde to your answere made to the instance of Davids sitting before the Lord. 1 Chron. 17. 16. That he who considereth the occasion of David's address even the gracious and high exalting message that the Prophet had delivered to him with the tenour of his words expressing rather an astonishing Meditation of wonders not able to forme it self at first into either direct prayer or praise then any thing els will find no difficulty to acknowledge that the decent enough propriety yea almost the necessity of sitting in such an oppressing amazement cannot rationally be drawn in consequence but as in this we agree so I cannot but disagree from you in your overprising and exacting the postures that you plead for for though I am convinced that there is an indecencie and other inconveniences in sitting for which I wish that where-ever it may be it were wholly disused Yet I am far from offending at let be imposing upon these who of no intended irreverence but for the most part from a just disgust of the too great weight hath been laid upon such circumstances do innocently practise It. I confesse that kneeling and standing in prayer are in the Scriptures very frequently mentioned but as thereby the thing is only circumstantially noted and no where no not in these invitations O come let us worship and bow down where the Gesture is only mentioned as the more Ordinary and the substance exhorted to designedly pressed So there are also upon record such clear instances of an undetermined liberty in these matters apparent enough in our Lord his Disciples and Company their Ordinary sitting down to meat and blessing and giving thanks in that posture that I cannot buâ— strange at your bringing any of these practices under an obligation But that which I do most admire is that you who just now were telling us that even heavenly Publick praâ—ers â—asts Communions keepinâ— the Sabbath and the like are but externall devotion p 16. And spirituall things of a very loâ— syze and degreeâ— such as cannot carâ—â—on to perfection p 20. should on a sudden descend so far below your spirituall hights and great Christian Practices as to debate about Sitting or Standing as the Cardinal points of Religion Nay to such a heat that though you do not say you would separate upon this ground from these Siâ—ters Yet in substance you say no less then that you would be content that they did separate from You and so do both approve and wish for a separation Sir you are discovered beyond the disguising of all your shifts God grant you to consider it And also how neer this doth approach to what our Lord sayeth in almost the like case This people honoureth me with their Lips but their heart is far from me howbeit in vain do they worship me teaching for Doctrines the Commandments of Men for laying aside the Commandments of God ye hold the Tradition of men Your next reflection is upon the Family-Worship that was so frequent in former times and here you taxe Masters of Families For Expounding Scripture and wish that we do not overvalue other lawfull exercises Sir as to what yow make your N. C. say of Expounding Scripture I look upon it as a meere suggestion of your own that yow may finde somthing to reprehend even in our best performances You know all that was allowed in the directions for Familie-Worship was that Masters with their Families should read the Scriptures with understanding and by mutuall conference Edifie one another neither are you against Expounding by Masters who are very intelligent And for the practice it was in effect so rare and imperfect that I am conâ—ident your accusation of excesse to most N. C. will only prove a check for their deficiencie As for your Wish I verily think it good but no good wish When the calling upon the Name of the Lord in Families is now so universally and irreligiously flighted and by many openly mocked at think you it a season for such over-cautelous advices Nay Sir in the so sad and Lamentable decline of this dutie to the extreme of neglect and contempt groundlesly to caution against the other of an over-value is but to harden the wicked who forget God and weaken the hands of such as seeke his face in sinceritie From this point in the eagernesse of your pursute of the people of God you passe to private meetings And with you I can grant that they have had both their use and abuse I can grant also that in the setled plentie of pure Ordinances to bring Church-exercises to Chambers or private conference to a publick confluence is in my opinion superfluous and affected Not that I would have Religion wholly astricted in its exercises to Churches Families or to Mens Closets but â—s I acknowledge a communication and speech alway with Grace to be the very â—alt of Christians their converse would judge nothing more becoming then to see Religion so seriously constantly minded that men were pursuing observing its occasions more then these either of bussiness or recreation so I think to contrive keep particular meetings with a visible affectation of singularity were a thing justly to be avoided thus in our better times it was commonly both held followed But Sir ye must suffer me withal to tell you that as Satan had a speciall envy at these perceiving how much when in singleness and sincerity gone about and performed with just caution they did contribute to the grouth comfort and mutuall edification of the Saints and therefore to make the thing it self odious he abused the well-meaning honesty of some and used the sinister designes of others to a turning of these out of their proper channels that so they might miss of their just ends though I must tell you that to talk so much of these justly reprehensible escapes without incouraging to the dutie whereby so many have reaped advantage seems to be a fault no less challengeable in a Minister of the Gospel one part of whose work it is if he be a worker together with God to exhort his hearers to comfort themselves together and edifie one another then any of these abuses amongst private Persons in such meetings against which you with so much eagerness exclaime it would no question much better become one careing naturally for ye flock of Christ and carrying as a faithfull Feeder to be assiduous in pressing the dutie carefull in directing and deeply affected with any advantage that
consideration the matters of Decencie whereof both the conveniencie and use flows only from the common exigence of all humane actions do not fall And that this is the true notion of Christian liberty the Scriptures whence I take it and wherein it is so clearly distinguished from the Jewish bondage there also described Iohn 4. 21. Gal. 3. 4 and 5. Col. 2. are so plain that nothing can be added Only I observe that because by this liberty we are delivered from these performances whereunto the exercise of Religion requiring in every act of worship or service toward God the Faith and Conscience of a Divine prescript without which it is impossible to please him was formerly by Moses Law astricted Therefore it is indeed and is rightly termed liberty of Conscience which while you and others do conceive to be nothing else then a freedom to think things to be free in themselves that are not commanded by the Lord you do not only grossly mistake it as distinguished from the Jewish servitude but open a door to humane lust and invention to incumber and deprave the whole body of Religion and the worship of God with whatsomever fopperies they please to devise seing that in your opinion it is impossible that Christian liberty of Conscience can be thereby prejudged Now to prove that your exactions are high impingements upon this freedome I need not mention these compliances which you crave and are in effect directly opposite to the will of God but even your other ceremonies all added as in and by themselves significant to the worship and service of God without the warrant either of his word or of the common exigence of all performances and so thereby made Religious in their use and object and therefore certainly belonging to Conscience needeth no other argument to eviâ—ce it then the subsumption of a condescendence Having thus in some measure cleared what I proposed lest you or any other should account these things to be matters of meere doubtfull disputations I must adde that as it hath alwayes been observed that the greatest urgers of conformity in the externalls of humane invention have been very little if at all serious in the life and substantials of Religion so the great prejudice thence ensuing to the power and practice of Godliness partly by reason of the imposers evill lusts and ends partly by reason of that spirit of delusion to which they are given up and partly by reason of the vanity of the things imposed and the Lords abhorrence of them doth both discover that Mysterie of Hypocrisie and Wickedness which secretly worketh under these vain formes and should ever render them most odious to all the lovers of truth and holiness I might here further adde that as your impositions are invasive of Christian liberty injurious to Conscience and corruptive of the pure and acceptable worship of God and consequently such as no power on Earth can lawfully command them or we therein obey so were it but for the offence that may thence redound to the stumbling of the weak and hardening of the imposers to proceed from small beginnings to the grossest mixtures all conscientious Men may very justly be therefrom deterred but to this I shall speak at greater length 5. Having shewed that Paul's Christian civility doth make nothing for your imposed conformity and that to turne the free exercise of a charitable compliance unto a yoke of bondage is a perversion intolerable I shall summe up the whole matter with this brief reflection viz. that admitting the things required of us were only such externals and nothings as you would groundlessly perswade and that our forbearance had in it more of weakness then sound reason yet the free Spirit of Christianity which you alleage and Paul describeth Rom. 14. is so farre from urging us to your desired compliance that I am very confident to affirme that if the severest Non-conformist had had the rule to dictate pardon the supposition blessed be the Dictator he could not more manifestly and directly have condemned your rigid exactions in thir matters then the Apostle doth in this place I need not insist upon particulars the whole chapter is most expresse Let not him that eateth and you think all the points of the controverted conformity of no greater moment despise him that eateth not How do you then vex them with hard Laws and grievous pains more then you do heynous Malefactors Who art thou that judgest another mans servant Is a demand which one day will concerne Kings and Rulers more then any of their Subjects Why do they then judge Why do they set at nought their brethren for all shall stand and that on even ground before the judgement seat of Christ Let us not therefore judge one another but let us judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way You assure us and seem perswaded that the things pressed are of themselves nothing but to him that esteemeth them unlawfull to him they are unlawfull and he that doubteth is damned if he do because he doth not of faith How then can you require this conformity and of how different a temper was the free and charitable Spirit of the Apostle who not only indulgeth the weak Non-Conformist but becometh such himself to evite his offence If thy brother be grieved with thy meat or with any of the matters now in debate for you make no difference now walkest thou spoken in my opinion to the Prince as well as Peasant not according to charity destroy not him with thy meat or your acknowledged humane inventions for whom Christ dyed Say not that the things in controversie being concluded by Law are no more free or in the condition of the things here mentioned for if not only judging and despising the Forbearer be here forbidden but even the conâ—raire practice when to him offensive how much more must the designed framing and strick executing of Laws for no other visible end then the violenting of scruplers and racking of their Consciences acknowledged by your self for the widest step to Atheism that can be made be in this Scripture condemned If you urge that to carry this indulgence so high is to frustrate all humane Laws seing the person unwilling to obey may alwayes pretend from Conscience the privilege of forbearance And as de facto you reason Any offender may decline Discipline and say that the thing being indifferent by command it becomes necessary and so a burthen of Conscience 'T is answered that as the burthen of Conscience doth not stand in a necessity by Divine precept of the things imposed otherwayes the Lords commandments that are certainly most easie should thence become most grievous but in effect in a forced obligation to practice in things wherein Conscience requiring the Lords warrant in order to his acceptation cannot at all finde it so the liberty and privilege here spoken to is only in order to Conscience viz. That
you of Poperie how justly or unjustly I leave it to the Reader You make him say but are you not ARMINIANS And to that I must confess in the words of your N. C. you answere with so much Legerdemain that you are not easily discovered yet these few things are manifest 1. That such is the strange extent of this your latitude that it is more inclineable and favourable to any Sect or Partie then Conscientious Non-conformists If you deal with Papists then all their gross Idolatries and superstitions yea and their horrid Rebellions and Cruelties are forgotten and they forsooth hold the foundation and only build upon it wood hay and stuble And you earnestly wish for a temper which undeniable experience shews your partie hath endeavoured after at the rate of a hundred fold more condescendence then is required to the appeasing of all our complaints If Arminians come in your way not one word of all these errors so highly injurious to the Doctrine of the certainty immutability of Gods holy Decrees of the freeness and efficacie of his Grace of the extent of the merit of Christs Death and to the comfortable truth of the Saints Perseverance nor yet of these disorders and tumults wherewith we know they have infested the Reformed Churches but away with these controversies the itch of multiplying and canvassing subtill questions hath proven the chief pest of the Church It is good to be sober-minded And thus we see they do indeed vent profess and seduce according to their pleasure whereas if this your tendernesse of Religion and sober-mindedness were reall would not the first more readily teach you that the departing from the simplicity and humility of the Gospel hath been the visible inlet to all the wickedness and darknesse at this day in the Church of Rome And the second that in nothing sober-mindednesse is more sober then anent imposing upon such as do really scruple in Conscience things that the Lord hath no where commanded which two are the hinges of most of these debates which at present disturbe us Now on the other hand how you have treated Non-conformists all alongs I leave it to your own and every mans obvious reflection Rebellion Hypocrisy and Peevishness you falsely make their ordinary Epithets And for your inclinations towards them a short look forward exhibits them in Verse wherein after your approbation of the bloud and fynings that we have suffered you melodiously sing This strange distemper doth all skill defy Physicians hopes still falsify But as a joint which Gangren doth corrupt Must be cut off from the sound lump Better the body grow a stump Then by such members banckrrupt And then again lest such rigour may prove a stain to your Christian and Catholick latitude you add a forbearance for us such as it is wherein though your own interest plead for a delay yet you can forgive nothing it is only Till brimful be their cup Then chaffed justice shall the chaff devour And Angel-reapers bring the Iust to Heavens floor This this I fear is the inside of your pretended charity and it but too plainly evinces that all your professed stretches of a faire and comprehensive Latitude are in their regard to us but the forced product of your own conveniencie 2. By your opposing to the Soveraignity of God which the Arminian opinion doth proudly impugne his infinite Goodness and Holiness which they make their great pretense and declaring that the reconciling of these attributes is beyond your capacity it is evident by resolving this objection in the common difficulty of the unsearcheablenesse of Gods judgements both by them and by us acknowledged you take part on their side however it is not my purpose to draw you unto debate the Counsel oâ— God though imperscrutable yet it standeth sure having this seal the Lord knoweth them that are his The Soveraignity oâ— God though part â—â—nding ou◠〈◊〉 it only so much the more establisheth the liberty and certainty of his Decrees without all shadow of unrighteousnesse and in stead of interfering with doth plainly render both his Goodness and Holiness the more eminent and glorious These are the refâ—ections that the Apostle maketh upon this subject Pray consider the passage Rom. 9. where the Apostle after having shewed that before the children had done any good or evil God in his free purpose according to Election not of works but of 〈◊〉 that calleth preferreth the Younger and passeth by the Elder loving Iacob but hating Esaw to vindicate the Righteousnesse of God which is your stumbling recurreth to his Soveraignity having mercie on whom he will have mercie and whom he will hardening And he is so far from conceiving with you that the Soveraignity of God on the one hand and his infinite Goodness and Holiness on the other are to humane capacity irreconcileable attributes that it is from this high Soveraignity that he not only deduceth the excellencies of mercy and illustrateth the glory of Gods power and wrath but rationally answereth the proud reply of poor clayes carnal arguings against the Lord its infinite maker and free and absolute disposer But you say that you may well take his own oath for it that he taketh no pleasure in the death of sinners And so you may indeed very safely if either you understand it of the death of sinners simply and abstractly in it self considered or with respect to his serious call to them to repent and live as the context of that passage doth hold out but if you would thence deny that God willing to shew his wrath and to make his power known purposed from all eternity to pass by such on whom he willeth not to shew mercy enduring with much longâ— uffering the vesselâ—s of wrath fitted to destruction you directly contradict the Apostle and all these other Scripture-passages whereby God and the Saints their rejoicings in the manifestation of his righteous Judgements are clearly holden out But 3. wishing to you and all men much fear sobriety and Scripture-simplicitie in the Doctrine of this high mystery of Predestination and not urging further the designed indifference which under a faire general you clearly go about to introduce for all Arminian tenents my earnest desire is that the Rule which you give for a conclusion may indeed both stint curiosity and direct practice Viz. Let none of our good be ascribed to our selves and none of our evill be imputed unto God You proceed to make your N. C. alledge our Ministers their jealousies of this your new way that you maâ— again appeal to and make a boast of your fruits but since I have without boasting abundanâ—ly searched and shaken you and left all to open view I also referre the judgemâ—nt to that most righteous cognizance But now you are wearied of these your wranglings and therefore you resolve to leave these dry and arid matters and talk a little with your N. C. on better subjects Sir your resolution is just and good only transferre not the
done to these most dearly affecting concernes of God's Glory and his Churches welfare ought not to be more tenderly afflicting and poweâ—fully exciting to duties of prayer and all righteous indeavours then the Lords high and holy Soveraignity is both most strengthening to these duties and comfortably excâ—usive of all sinful anxiety and dejection the heavâ—nly return made to our Lord I have both glorified my Name and will gloriâ—y it again doth abundantly hold out this consistency and is so far from being contrary to a holy touching grief upon that account that on the other hand you may find the necessary cercainty of God's Glory the ground both of the earnest and assurance of our Loâ—â—'s supplication and of the comforting answere made to his troubled soul whence it did proceed But that which I would enquire is how you come to make such an answere to your N. C. challenge which being very rational and sound complaining only of a stupid misregard and profane indifferency without the least â—â—exure to the other extreame of sinful anxiety had in my thought been better and more ingenuosly answered by a simple denial then by your unnecessary cautions To oppose one truth to another can have no innocent design Nay iâ— I may use your own maxime that all things have two sides I fear this your discourse prove also double faced and that under the colouâ— of excessive anxiety dejâ—cting melancholy you do indeed condemn that mean of a concerning solicitude for Gods Glory and his Churches wellfare which you seem to allow and by iâ—sinuating joy to be the end and fruit of Religâ—on resolve all its seriousness into the indifferency objected But lest you judge this challenge which is only an anticipation to be want of charity I proceed to what ensues which is first your N. C's reply to wit That all this your preceeding discourse is still contrary to the holy men of God the Psalms Prophets Lamentations are full of sad complaints and certainly a greater measure of zeal becomes the more clear manifestation of the love of God under the Gospel And to that return which you give to it running out upon the difference of the old and new dispensation shewing forsooth that outward desolations and losses which under the former were curses and grievous under the later are pronounced blessings and matter of joy and so forth What strange dealing and doctrine is this Your N. C. tells you of the complainings and mournings of the holy Men of God in old times for the desolation of Gods house departing of his Glory and the blasphemie of his Adversaries Which I am certain every serious soul will take to be no other then the same careful regard to the Glory of God and the good of his Church which just now we heard you approve and is no doubt inseparable from the true Love and Zeal of God in all ages But you in your present Answere would have these regretes to be only suteable to a carnal dispensation and nothing agreeing to that of the Gospel Now if this be not a palpable discovery of your sinistrous design let all men judge Or if you think that I do wrest your words do you or any man els make them pertinent in any other sense I am content to bear the blame But neither is this your doctrine in it selfe more sound You say That outward desolations and afflictions were of old signes of Gods displeasure curses but now they are pronounced and made blessings Pray Sir make you no distinction betwixt a sign of Gods displeasure and a curse Or do you think that sufferings and afflictions may not be both signs of displeasure against sin and yet profitable corrections yea matter of joyous consolation in the event Certainly if you had consulted Scripture in this matter you would have found that as the sufferings of Gods People under the New Testament are accounted chastisements and consequently signs of the Lords displeasure against sin which thereto provokes so under the Old they were no less to be by them regarded as the chastenings of a loving father and the rebukes of love But it seems you have forgotten the exhortation which under both dispensations speaketh unto the Lords People as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth the chasteneth and scourgeth every son whom he receiveth Nay blessed is the man whom thou chastenest O Lord and teachest out of thy law being so plainly said of oldâ— I wonder how you could lapse into thir mistakes I grant that the Jewish dispensation is much countenanced by temporal promises and that even the manner of divine service thereby appointed did much depend upon their performance Whereas that better Covenant being established upon better promises is in effect so ordered that afflictions and persecutions did and do tend rather to its advancement But if thence you conclude either that the People of God in old times were to regard their sufferings as they respected themselves differently from what is commanded to and commended in Christians or that their complaints for the corrupted or suppressed Worship of God and the departed Glory by reason of prevailing backsliding or outward desolation may not now under the Gospel in the like calamities be lawfully and laudably resumed over and above your evil design mentioned you bewray palpable ignorance I might here further adde that you may not only observe the same patience and fruit of chastisements under the old that is found under the new dispensation but also read the grace and glory of their confessions and martyrdomes in almost the same termes wherein you go about to represente the sufferings under the Gospel as new and singular Others were tortured not accepting deliverance they were stoned they were sawn asunder were tempted were sâ—ain with the sword they wandered about in sheep-skins being destitute afflicted tormented of whom the world was not worthy Pray Sir who were they or wherein is this account short of that which you exhibite of Christians their rejoicing in sufferings except in the vain excess of your superstitious festivals viz. the dayes of the death of Martyrs observed by the Church under the name of Natalitiae Martâ—rum But I have already sufficiently demonstrate both the folly and falshood of this your impertinent distinction And the mixture of the cup of Gods Children being clearly confirmed by the experience of all ages your taxing of our mourning because of a broken Covenant a profaned Sanctuary and abounding wickedness and violence as sinful repining because of personal sufferings notwithstanding that the joy and strength of the Lord hath been very conspicuous in our dying Witnesses and our other Sufferers doth plainly adde malice to your ignorance But in our complainings you reprehend both injustice and excess and for injustice you tell us That the reason thereof is only the alteration of the Law 's and the Magistrat's denying
the Count of Tholouse was a Peer of France and by Hugo Capetus constitution Peers were rather Vassals then Subjects It is answered ne ultra crepidam if Peers be Vassals as they are indeed being such Peers among themselves only and not with the King that therefore they are of all the most strictly oblidged subjects is notour to all that know the fidelity and gratitude which Vassallage doth import so that whatever priviledge their Peerage may give them over their inferiours yet that in order to their Soveraign and Liedge Lord they are in every respect subjects is uncontroverted But why should I spend time on your triflings Admitting that the Waldenses in this war had not so directly and immediatly resisted the King their Soveraign as not being their direct and immediate Persecutor have we therefore no advantage from this passage And are there not many other precedents in the History of that people which do fully and exactly infer our conclusion And as to the first do we not at least finde even in your own concession the Waldenses persecute for Religion standing to their own defence Now if once you allow to Religion the common priviledge of a defensive resistance the main strength of your arguments founded upon a pretended singularity in the cause of Religion as disowning forsooth all resistance and in a special manner astricted to suffering both by Gospell precept and primitive practice is thereby dissolved and removed I may not here insist on this subject But once for all let me demand you may not Religion be defended aswell as other rights and interests If you say it may but neither that nor any other against the invasion and persecution of the King and soveraign Power This is indeed a consequent but so destitute of all reason that as there is scarce a man in the world so stupid or debauched by flattery that will not in some suppositions grant the lawfulness of resistance so the most precious import of Religion and the atrocity of the injuries whereby it useth to be persecute can not but render it the first and most favourable of all excepted cases But if you say it may not then whether is it your meaning that it may not at all be defended either against Superior equall or inferior And certainly the Scripture and also many of the primitive instances abused to prostrate Religion unto tyranny do seem to run in this latitude without insinuating any distinction so that this generality being manifestly absurd doth of necessity evince them to have an other meaning and to be nothing conclusive to your purpose Or do you understand that in this the cause of Religion is singular that though against persecuting inferiors or equals Religion aswell as other rights doth permit defence yet against the Powers over us it is subject to a special restraint Assigne me for this speciality but any colourable pretext cris mihi magnus Apollo That the Gospel precepts Resist not evill Turn your cheek to the smiter Love your enemies c. Have their holy and Christian use of patience and godliness for all manner of injuries from whatsoâ—ever hand And that these other commands of subjection non-resistance honour and obedience to Kings and all in Authority have also their righteous influence of determining in every occasion our due compliance and submission without the least vestige either in all or any of the places of injoining a singular subjection to Powers persecuting for Religion is obviously evident What speciality you will gather from primitive practices the general mistakes that we find in their opinions as we may understand from Ambrose and Augustine condemning private defence even against Robbers ne dum salutem defendit pietatem contaminet may give us a satisfying conjecture From all which we may assuredly conclude that seing Religion doth lay no speciall prohibition of resistanceâ— in order to Superiors upon Subjects by them persecuted and that the above-written passage of the Waldenses doth at least evince that in other cases it hath the common priviledge your inferring of specâ—al consequences in favours of the Powers from abused generalls is but a politick improving of your lies unto base and selfish flattery Now as to other examples that may be found among the Waldenses Pray Sir was this the only passage in all that History which you conceived did favour our cause or was you loth to follow them over the Alpes unto the valleys of Piemont to meet with instances which indeed you have reason to think can only be best answered by concealing them in the obscurities of the places where acted And really this omission is so grosly supine that you must pardon me to think it designed However the History that I referre you to for a full and particular account aswell of the faith stedfastness and simplicicy of these Waldenses in Piemont as of their many and great persecutions by their own Rulers and Princes and their just and frequent oppositions made against them particularly from the year 1540 to the year 1561. And how in the year 1571 they entered into a League of mutual assistance and from that year did undergo many vicissitudes sometimes of peace and quiet then of cruell and barbarous persecutions wherein they testified great constancy and patience and sometimes of necessary defensive resistances wherein they witnessed no less uprightnesse and courage even until the year 1658 wherein the narration terminates is that of the Evangelical Churches in the valleys of Piemont very faithfully and acuratly collected and written by Mr Morland Where I am confident every ingenuous person will finde the case of defence for the cause of Religion against persecuting Rulers so justly stated so tenderly and submissively proceeded into and lastly so singly and moderatly prosecuted and that not only once or twice but often that as he will be thereby greatly confirmed in the righteousness of this practice so he can not but observe the inexcusable omission of your silence The next instance which you undertake to vindicate is that of the Bohemians under Zisca their fighting and resisting when the chalice was denyed them And for answere to this you bid us consider that the Crown of Boheme is elective in which case certainly the States of a Kingdom share more largely of the Soveraign power But 1. You hereby plainly acknowledge that Religion is not indefendible except by meer subjects against their Soveraign So that again we see it is not from the cause of Religion but from the quality of the persons that you foolishly go about to exclude Religion from defence which yet notwithstanding in several excepted cases all inferior to that of persecution is to subjects against their oppressing Princes by all almost allowed 2. That the States of a Kingdom share more largely of the soveraign Power in an elective then in a successive Kingdom hath no proper dependence upon the way of election but is thereto meerly accidental the Dictators in free Rome were elected and
me to a discovery which rendreth its event so dishonourable to our King's memory Having run thorow so many examples with such success as we have spoken you conclude And thus I have cleared the Churches abroad of that inâ—urious stain you brand them with But seeing I have so mamanifestly discovered your falshood and presumption in this matter I will not insult over this your folly You go on in the next place to our Britain and tell us of the English Reformation and how that it was stained with no blood save that of Martyrs and that indeed was no stain but as you do well correct your selfe its chief Ornament But Sir if the Reformation in other places were no less confirmed and rendred glorious by this zeal and testimony and withall the People by defensively resisting when in a sufficient capacity did evidence a greater and more universal constancy not versatile by every blast of Authority and ambulatory at Princes their pleasure doth it not rather augment then diminish their praise You adde That in England though a Popish and persecuting Queen interveened betwixt the first Reformation of King Edward and the second of Queen Elizabeth yet none rebelled And what then Pray Sir how or wherefore doth Scotland want that glory Sure I am that the Reformation being established in Scotland after a sharp war and by the way you may remember that Queen Elizabeth sided with the subject both by Pacification Authority and determination of a General Assembly yet we received Queen Mary from France a declared violent Papist without the least question anent her right of Government or any opposition moved against her until provoked by such weakness wickednesse as I am ashamed to mention Wherein then in this regard are we inferior to England unless it be that neither for the favour nor fear of a woman we were moved by any publict act let be by vote of Parliament as the Representative of that Nation to deny the â—aith and again take on theyoke of the Romane Antichrist Or how are you not ashamed to reproach your Nation with a nimious fervour specially upon this occasion wherein our worthy Reformers did make the Court complyance back-drawing and lukwarmness of a few temporizers their great and continual complaint In the next place you tell us that all that travelled the World can witness that we were not approven in our late rebellion and passing by Diodat Spanhem Rivet Salmasius Blondel Amerald de Moulin and others not named as all either in print or publick discourse declaring for you you say There was an act made by the Consistory of Charentoun that no man should be barred the communion for the Scots Excommunication except it were for a crime And this forsooth was a loud declaration of their disowning of our practice 'T is answered 1. Though you could give a account of the opinion of the Nations abroad concerning our late wars yet their judgement in matters so remote from their knowledge and wherein the favour generally born to Kings specially when so fatally unfortunat as Charles the first was is able to create in the most part very little inquisitive a very strong prejudice cannot amount to a testimony of any moment 2. That the more knowing among them did both by their Histories and other writtings also by their letters approve our proceedings might be very easily made out by an unanswerable condescendence nay that the generality both of Dutch and French Protestants did condemne the King's party and their practices I am certain none of these to whom you appeal in this matter can justly disown it As for Diodat and the rest you name why do you not eâ—hibite their words You say indeed for some of them very wisely and safely That they did only declare themselves in their Discourses and Sermons And for these I think you must be excused because you heard them not But for the rest I ingage that whatever passages you shall adduce from them on your part I shall redargue either their information in matter of fact or their reasons in matter of Right to the satisfaction of all unbyassed men Beside Salmasius is most exceptionable in respect he was imployed and got money in the cause and yet in the judgement of many though he had unanswerable advantages as to the main design of his defence he was even in that shamefully baffled And for Amerauld read but his own vain and ridiculous Dedication of his paraphrase upon the Psalmes to the King in the year of his restitution and I am certain you will allow us to think the want of his suffrage no prejudice to our cause Now for your act made at Charenton I confess your not producing of it doth the more dissatisfy because you represent it in termes little consistent viz. That the Scoâ—s Excommunication should not debar unless it were for a crime That you take a crime in this place in its larger acceptation for an offense and not in that more strict and proper wherein Lawyers use it it were disingenuity in me for to call it in question But then how Excommunication can otherwise proceed without the allegation of any crime as you seem to accuse us is indeed to me a difficulty inexplicable whereof I am sure our Church could not be guilty and therefore seing the Consistorie could not doubt that the Church of Scotland did hold an offense and obstinacie to be the necessary causes of excommunication for them to have â—lighted the tryal by us made and judged the particular grounds of our procedure not answerable to the general rule had been breach of Christian communion and charity whereof your naked assertion shall never make me think the French Church guilty withal yow know that the Bishop of Galloway whom you alledge to have been upon this act admitted to the Lords Table notwithstanding of his excommunication was excommunicate upon the accusation of clear crimes So that what you call a loud declaration on the Consistories part I apprehend to be only a loud calumny on yours But whatever be in that act or the Bishops admission upon his own information in opposition to all your vain pretenses of contrary Authorities it is certain that not only the truth and right was on our side but also that our practices were approven yea applauded and we therein encouraged by letters from several of the reformed Churches yet extant upon record But in the next place your N. C. Demanding it you undertake to tell him ingenuously what precedents there are in History for subjects fighting upon the account of Religion And the first you say that you know is that of Gregory the seventh arming the subjects of Germanie against Henry the fourth from whom other Popes taking example they made no bones upon any displeasure pretending alwayes some matter of Religion to depose Princes and liberat their subjects As you instance in Frederick the. 1. und 2. Lewes of Bavier and several others but the latest
King 's pretending to an arbitrary and absolute disposal of these previleges thus granted to be an injurious invasion and usurpation Yet in order to the Church and her rights and immunities they are not ashamed to cut off â—o even and just a parallel and deny so evident a consequence in behalf of her righteous liberty But wisdome is justified of her children And how much were it to be wished that at the least the children of light were as wise as the children of this world are in their generation 3. Beside the invasion threatened to the Church in its power of administration and the usurpation from the Church of the power of Government which this Supremacy imports it further attributes to the Prince according to our Parliaments late explication an illimited power in matters of Religion proper and reserved to God alone To enact whatever a man thinketh fit in Ecclesiastick meetings and maâ—â—ers I am certain is that which the Lord did never allow to any meer man under heaven and yet that this power is assumed and how by vertue thereof old unwarrantable superstitions have been retained new rites and ceremonies in Divine Worship devised and Churches turned and overturned according to mens pleasure is sufficiently known without my condescendence And therefore seing the King by vertue of his Supremacy doth not only intermedle by giving his civill sanction and confirmation to the intrinseck powers of the Church by you mentioned as you do allege or by acts imperate as others in contradistinction to elicite acts in these matters doe use to express it but doth lay claime to an absolute power in and over all Church-matters and persons the filly pretense whereby you go about to smooth it is not worthie of any mans notice In the next place you tell us of some explications provided for removing of the scruples which the generality of the words of the oath of Supremacy might suggest And to this it may suffice for answer that seing these explications are certainly confined to England and by no publick Act received or owned among us your allegeance with your childish ground that we have this oath from them is wholly impertinent as to our releifeâ— But seing the setting down of these explications contained in the English act and Articles above cited Which you do counningly omit will not only by comparing therewith the far different practices of the Kings of that Realme discover the inadequatnesse not to say the slightnesse of these sensings in effect meerly devised to palliat an excess in it self nowise justifiable but more fully manifest the strange extravagance both of the practical acceptation and late express interpretation of this Supremacie You may read them as follows the words of the Act in quinto Elizab. Declare her power and Authority to be a soveraignity over all manner of persons borne within the Realme whether they be ecclesiastical or temporal so that no forreigne power hath or ought to have any superiority over them and these of the Articles run thus Art 37. We give not to our Princes the ministring either of Gods Word or of the Sacraments the which thing the injunctions also lately set forth by Elizab our Queen do most plainly testifie but that only prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himselfe that is that they should rule all Estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civill sword the stubborne and evill doers These being the termes of these explications what consonancie the medlings of their Princes in imposing rites ceremonies and formes of Worship enjoyning their own dayes and profaning God's commanding what Doctrine Ministers should forbear permitting excomunication in their own name jointly with the Lords and finally by sitting and ruling in the Temple of God as in their own Court do hold therto is obvious to the first reflection Only this I must say that if the Kings of England their Ecclesiastick actings be indeed sufficiently warranted by the foregoing explanations the Author of the late discourse of Ecclesiastick policy who in prosecution of the King's Supremacie doth plainly annexe unto it the Authority of the preisthood and power over the conscience at least the obedience of men in matters of Religion in place of that applause wherwith he is generally received at Court deserves rather to be demeaned as the highest calumniator and depraver of his Majesties government But not to trouble you further with these double English senses viz that pretended by their Acts of Parliament and Articles which I grant to be more sound and such wherewith many godly men have rested satisfied and the other more true received and followed by their Court and Clergie nor yet to insist upon your incomparable and blessed Who now hath mens persons in admiration Bishop Usher his more full interpretation equally redargued by what I have alreadie said Let us consider our Scots most excessive though more ingenuous explanation and although I do apprehend the words of the Oath of Supremacie to be in themselves capable of a sound sense and that by understanding supreme Governour of this Kingdomeâ— not to be a limiting designation but a plain qualification of the nature of the government as being in order to its correlat this Kingdome in it selfe civil and only in this notion to be extended to persons and causes ecclesiastick all difficulties may be salved yet when to the rise and manner of this Supremacie above declared I adde how of late it hath been made the ground of the King his restoring of Bishops and framing their government to an absolute dependence upon himselfe granting of the high Commission appointing the constitution of a National Synod and of other strange acts before touched and especially that as the Act Parl. 1592. expresly and justly limiting this Supremacy was by the first Act 〈◊〉 2. Parl. 1661. Wholly abrogate and made voidâ— so by the first Act of the Par. 1669. The same Supremacie is assâ—rted to that absurd hight as doth import a plain surrender of Conscience and submission of all Matters of Religion for as to civills we are not so rash to his Majesties pleasure in a more absolute manner then ever to this day hath been acclaimed either by Pope or general Council These things I say being weighed I think I may safely conclude that I look upon the Supremacie not only as a civill Papacie but an height of usurpation against our Lord King in Zion whereunto never Christian Prince nor Potentate did heretofore aspire And here your N. C. seconding my assertion tells you that this Supremacie clearly makes way for Erastianisme To which you answer That this is one of our mutinous arts to find out long hard names and affixe them to any thing displeaseth us But passing the childishness of this conceite as if either a long or hard name were more odious then a short in my opinion
most High not prostitute to mens lusts devices While I say you are still such what fellowship hath righteousness with unrighteousness what communion hath light withdarkness And what concord hath Christ with Belial Or what part hath he that keepeth Covenant with him that avowedly breaketh it If these be schismatical insinuations we are very willing to be accounted such and do heartily imbrace the reproach nay if I should tell you that such are the nature and circumstances of the present defection that it doth not only enjoyne a necessarie separation from your pretended and corrupt Ecclesiastick Courts for eviting the sin that attends a conjunction but also a witnessing withdrawing to testify against backsliders I might as easily evince it both from Scripture-precept and example But may be I am too prompt if the termes that you are about to offer be as fair as is promised that is as can be demanded by any rational person no doubt they will satisfie all our scruples And therefore wishing that the event may redargue this apparent anticipation I goe on to your following promise viz. to give your N. C. at next meeting a full prospect of the state of the ancient Church and you doubt not to convince him that their frame was better suted for promoting the ends of Religion then ever Prebyterie could be Sir your performance is expected and for your encouragement I am free to tell you that though the improbabilitie of the undertaking may possibly give the world a disappointment yet it will be no surprise It is not the first promise that you have failed in upon more unaccountable reasons Mean while you forbid us to abuse our Soveraign's royal goodnesse nor the tendernesse of these he sets over us But this in my opinion is a superfluous caution the Prelats have taken a surer course to prevent your fears for such hath been their care to secure this goodnesse and tendernesse from our abuse that hitherto they have thought fit to keep it without our reach I know this will appear a hard reflection to some of your party who would have even the common air estemed his Majesties and us to breath it by his indulgence But a flattering mouth worketh ruine and the Lord shall cut off all flattering lips We despise not his Majesties favour nay we desire and long for it that it may come down like raine upon the mowen grasse But while there is so great a short-coming in the things which are right in the eyes of the Lord and righteous toward his servants why should flatteries deceive And thus we are come to your Conclusion of Prayers for and exhortation to peace love and charity a very expedient one to so bad a cause so badly managed your rebellion against God your usurpation against our Lord Jesus Christ the wrongs done to his Church and People by which your Prelats have got into the chair and in compliance wherewith you your self do at least find ease If they cannot be mentioned by reason yet may in a manner be secured by peace And no doubt the love and charity which you crave would go a great length I will not say with Iehu what have you to do with peace But there is no peace to the wicked saith my God And that ought to be unto you of more moment then if Iehu with all his fury and forces were at your heels But you are of that number who would have peace though you walk in the imagination of your own hearts nay you seduce this people and heal their hurt slightly by saying peace where there is no peace But if you had stood in the counsel of the Lord and had caused his people to hear his words then you should have turned them from their evill way and from the evill of their doings am I a God at hand saith the Lord and not a God a far off Can any hide himselfe in secret places that I shall not see him saith the Lord do not I fill heaven and earth saith the Lord. I have heard what the Prophets said who Prophesie lyes in my name and do cause my people to erre by their lightnesse yet I sent them not nor commanded them therefore they shall not profite this people at all saith the Lord. As for the love that you desire should we love them that hate the Lord you know whose profession it was do not I hate them O Lord that hate thee And am not I grieved with these that rise up against the I hate them with perfect hatred I count them mine enemies Neither are these the words of one only under the old dispensation which elswhere you are pleased to terme more carnal and fierie He who wished that they were even cut off who troubled the Church appeareth to be of the same Spirit Nay God who is love and perfect in goodnesse to all his creatures is neverthelesse a consuming fire unto his adversaries And our Lord Jesus who came in lowlinesse and meeknesse to seek sinners and dye for enemies enjoyning love as a badge and legating peace as his proper blessing to all his followers doth notwithstanding pronounce many a sad wo unto the hypocritical proud covetous in a word if as shamlessly irreligious Prelatick Pharisee Let us therefore above all things in the first place contend for the love of God and to be found and to abide therein This once purging our hearts from dividing and distracting lusts will only happily cement us by its own bond But if you continue your opposition against God perversion of his righteous wayes and persecution of his Saints you do in vain pretend to that peace which is the Saints their priviledge and without which outward peace is no better then one of these snares that the Lord raineth upon the wicked Your next wish is for charity and O! that it might be both your and our blessing in its full extent charity not rejoycing in iniquity but rejoycing in the truth would quickly produce a desireable Accommodation but this is not the charity which you study 't is like a charity thinking no evill of your evil doings beleeving all your imposings enduring all your usurpations and bearing all your rigours would please you well And at this rate the most violent irreligious persecutor would become your concurrent But we have not so learned Christ. It is a very easie and advantagious thing to men possest of their desires to wish for security in the peace love and charity even of their adversaries And yet we are not so short of rememberance as to believe that this was alwayes the language of your partie At first it was make a chaine the land is full of bloodie crimes and the city is full of violence and your cry was rase it rase it even to the foundation And when after much crueltie and blood your Prelats would scarce by the restraint of more safe counsel be taken off their eager pursuites how hardly are they prevailed upon even
manifest from the Text Iohn 13. 4. c. where we finde that our Lord doth first wash his Disciples feet before he told them what he was a doing and then having done the act not simply significant by his appointment but of it self as the effect expressing the greatest humility as its cause he teaches them not a â—oâ—emne reiteration but the use in these words If I your Lord and Master have washed your feet ye also ought to wash on anothers feet If I have been among you as he that serveth so ought ye to serve one another for I have given you an example that ye should do as I have done to you I have not shewed you humility in a figure to be repeated for your remembrance but by a solid practice taught you the like performance so that to turne this pattern unto a rite is in effect as far from our Lords purpose as the instruction of plaiâ— examples is preferable to that of Mystick representations which exposition is so true and sound that as this phansie of yours was never owned by the Church of Christ so it is most certain that whâ—re it hath been followed I mean by the Pope and this action hath been used as a rite it hath only been made a colour to the most prodigious and superlative pride that ever the sun beheld and thus I hope all men may see that the not using of this washing never again used for any thing we read by way of Sacrament or Ceremony either by our Lord or his Apostles and Churches is neither a difformity in us from the Scripture nor an argument for your irreligious laxenesse in things you call externals As for your Demand why in your Worship do you not Kiss one another with a holy Kiss seing it is no where commanded in worship as you seem boldly and ignorantly to suppose and the Christian manner of the thing in customary civility is only recommended by the Apostle as an allay of chastity and kindnesse in Civil rencounters the question is but a petulant extravagancie of your vain imagination Next you Enquire why do you not anoint the sick with oyl I answere though you addresse this demand to a N. C. yet it is evident that your conclusion of difformity to the Scripture pattern thence inferred is equally levelled against the whole Protestant Church wherein this Ceremony is univerâ—aâ—ly diâ—used and that not from your vain warrant of the Churches Authority in and over things expressly commanded as you judge this rite to be No this is a presumption so high and laxe that even the grossest Papists are unwilling to avouch it but the â—ound answere of all the Churches is that as the custome of Anointing might have been occasioned from an observance then in use in these parts where Anointings were much more ordinary then in our parts of the world so it is mentioned in the Scripture by the Apostle Iames not by way of Command but as the accustomed Symbole adhibite in the exercise of the Gift of healing which being then Ordinary in the Church is commanded to be applyed by the prayer of Faith whereunto the effect is solely reâ—erred and only with the formality of Anointing as being then customary in the like cases seing then that the Text runs clearly thus is any sick let him call the Elders and let them pray over him anointing him with oil in the name of the Lord and the prayer of saith shall save the sick And that the application of the extraordinary Gift of healing by prayer with the then usâ—all circumstance of Anointingâ— is here only enjoyned how can you make this Text binding as to the manner and circumstance when you cannot but acknowledge that the substance viz. the power of healing is ceased But having made your N. C. say That the Apostle promises recovery upon the anointing you turne to fight with your own shadow and tell him There is no such matter that the recovery is promised to prayer and also forgivenesse and seing we pray by all for their raising up and that they may be forgiven why do we not aswel anoint But what Logick can make out this consequence in as much as Anointing being there only spoken of as the concomitant rite used in the application of the Gift of healing it is manifest that without the existence and exercise of the Gift it self it is not now to be repeated and therefore though prayer be principally commanded as the speciall mean by which even the Gift of Miracles was actuate and made effectuall and to this day doth remain as the great one by which all the promises either for raising up or remission are drawen out unto effect yet thence to inferre that Anointing a peculiar solemnity in the Gift of healing should still continow notwitstanding the Gift it self be ceased is very absurd Now that Anointing was an Ordinary observance in the exercise of the Gift of healing you may read it clearly in the Disciples practice Mark 6. 13. And they Anointed with oil maâ— that â—â—re sick and healed them This being then the just and true account not only of our practice but also of that of the whole reformed Churches how vain and ridiculous are you to tell us that our pretense of Scripture is but to impose on women and simple people and all our persuasion grave nods and bigwords but leaving you to puff petulantly where you can prove nothing I proceed to your next demand who taught us the change of the Sabbath and you say we will read the Bible long â—re we finde it there which you think sufficiently proved when you tell us That the Churches meeting recorded to have been on the first day of the week saveth not that they antiquated the Saturnday as you are pleased very coursâ—y to speak and that of the Lords day sayeth yet less Sir for answere let me only tell you that by this your conceited slighting of Arguments which you cannot answere with your vain arguings against these things which you cannot disprove you have discovered to me the deep wisdom of Solomons contradictory-like advice answere a foolâ— and answere him not Prov. 26. 4 and 5. in so saâ—â—sâ—â—ying a reconciliation that remitting you for answere lest you be wise in your own conceit to the labouâ—s of these who have cleared this point above cavillation I â—orbear to make any further answere lest I should be like unto you Only I think it worth the observing how like the progresse of your dangerous Libertinisme is to that verdict of the Apostles 2. Tim. 3. 13. Your first sally was only against ruling Elders and Deacons the next attacques the very Discipline of Church your third endeavours to introduce the Superstition of Lent the Table Altar-wise the Surplice to corrupt the worship your fourth resolves the necessity of Baptisme and the Lords supper into the Churches arbitriment your fifth pleads for Extreame Unction or els a liberty and power to the Church above the
Scripture and your sext to compleat the carier of your delusions Notwithstanding that the clâ—arest light both of Reason and Religion do exact a definite constant portion of time for a rest and this rest to be holy unto the Lord that the Law of God in recommending the celebration of the old Sabbath doth found it upon a perpetual determination of the seventh part of time grounded on Divine Authority and example and lastly that the Scripture in the antiquating of the service and observation of the Jewish Sabbath doth evidently translate the keeping of the perpetual holy rest unto the Lords day the first of the week Notwithstanding I say of these firme grounds your sext attempt darres to unfix this grand Ordinance the reverence or contempt whereof hath in all ages of the Church by experience been found of great moment and unquestionable influence either as to the promoving or decay of true Piety and Godlinesse how justly may it be said of you and your Compliâ—es who endeavour to make void the Divine institution of this day which your predecessours so grosly and wickedly profaned ye be witnesses there ore unto your selves that you are their Children fill ye up the measure of your Fathers But O â—ear lest you do not escape the damnation of Hell I will not take Notice of your own or your Non-conformist's meen reflection on these things That they may prove our Church was not perfâ—ct but will not justify you your answere to that which follows viz. do you mean to lay aside the Scripture 〈◊〉 rather to be considered wherein leaving the retortion of â—ouâ— objected insolence and big pretending to the impartiall examiner of what you have alledged and I replied â— come â—o your summe of the whole matter which you say is That the Scriptures were designed bâ— God for the purifying of the hearts and conversations of Men Most true And therefore it was not necessaire they should contain direct rules for the Church-policie which being a half Civill matter needs not Divine warrants a strange inference whereof almost every word is a ridle for first you grant that the Scripture doth contain Rules though not Direct rules for the Church-policie and yet you adde almost immediatly that it needs no divine warrant Then what mean you by Direct rules if you mean Particular as the subjoined Antithesis of Common doth give us to understand let these Scripture rules Common or not be observed and particular determinations thereto duely squared and it is all we contend for Search therefore the Scriptures and whatever latitude may be left therein as to the regulation of necessary and common circumstances according to decencie and order for Edification Yet I am confident that as to the substance and main of the Officers Discipline and Government of the Church the matters in controversie betuixt us both you shall be found thereby clearly condemned and we justified but if by denying the Scripture to contain direct rules for the Church-policie you understand that it only holdeth out indirect unstraight and ambiguous rules applicable to any forme as may best sute serve the interests and lusts of vain Men this indeed is agreeable to your scope but as far from Scripture as it is dissonant to the truth of God and Great ends of the Gospel 2. What do you understand by the Church policie its Officers Discipline and Government are the things which we contend for If you think these half Civil I would gladly learn what a Church as such can have more Ecclesiastick certainly if a distinct Head Jesus Christ a distinct Authority flowing from that all Power given to him a distinck manner nothing like but wholly opposite to the way of Civil rule distinct effects and ends as Holinesse and eternall perfection are from external justice and temporal peace and lastly a distinct subsistence of the Church and its Policie not only when disowned but mortally persecute by the Civil Powers may prove the Policie Ecclesiastick to differ from the Civil there can be nothing more clearly disterminat but if by Policie you only mean the externall protection and assistance which the Civil Magistrat may and ought to give to the Church it is not only half but wholly Civil as to its rise and cause and therefore the acknowledgement thereof we render under God heartily and entirely to the Powers which he setteth up I might further question what you call half Civil and how you come to deny that Divine warrant which at first you half grant but I shall content my self to declare the falshood of your inference understood of the Discipline and Government of Gods house the subject of our debate by shewing you that its plain contradictory is a Scripture truth viz. The Scriptures were designed by God for the Purifying of the hearts and conversations of men and therefore it was necessary they should they do contain direct rules for the Churches Policie wholly Ecclesiastick appointed by Jesus Christ The reason of the consequence is clear not only because the Church Policie viz. its Officers Discipline and Government are expresly and directly ordained by our Lord for our Sanctification Salvation as I have formerly shewen therefore their necessity such as cannot without the highest presumption be called in question but also because their usefulnesse in order to these ends is by diverse Scriptures undeniably held forth And he who as the Son was faithful over his own house gave some Apostles and some Prophets c. yea and all the Gifts Power Authority and Directions to be found in Scripture concerning them for the work of the Ministrie the Edifying of the body of Christ and perfecting of the Saints Is a truth so evident that I marvail how you could adventure on this Architectonick reasoning and offer to lay down the end and project of the Gospel and then frame and Modell its institutions and midses according to your own imagination and not rather humbly endeavour in the recognisance of his wonderfull love and fidelity to and care of his Church his own body with all sobriety to pursue the knowledge and practice of what things-soever he hath ordained for its edification I might further remember you that the rebuke and all the Censures of discipline are for Edification the Saving of the soul making sound in the faith and Causing others to fear and that we finde the exercise of the Churches Authority and Government in that Meeting and Decree made at Ierusalem attended with The consolation and establishment of the Churches But if your own concessions be but a little pressed they will easily exhibite the inconsistencie of your vanity you say then That the common rules are in Scripture 1. That there should be Church Officers and are not their Power Degrees and Ministerial Authority as certainly therein defined 2 That these should be separate for that function Ought not then the best among them give themselves continually and wholly to Prayer and to the