Philosophers pride as that the patient Philosopher could justly reply yea saith he Thou dancest on my pride with thy greater pride How much of this is A. S. I say not but sure it was the unseasonablest if not the most unsavoury book to multitudes of spirituall palates as ever wise man put forth Yet Iames Cranford is quoted by the Printer in the page before the Title as approving it and the book with a licentious approbation in these words These judicious Observations and Annotations c. as being at this time necessarie and seasonable for the vindication of all Protestant Churches defending the authority of Parliaments and Synods and prevention of division amongst our selves though I reverence the persons of the Apologists yet I approve to be impressed Mr. Cranford if the Printer hath dealt faithfully with you let me intreat you and the Lord help you to see your selfe ask your conscience ask your reason ask the book it selfe whether there be one true clause in all that you have said Are these Observations c. of A. S. judicious that are extra-judiciall and prejudiciall to the publick peace and order and ordinance for dispute prejudging and adjudging them who joyntly with the grave Assembly A. S. acknowledgeth the Arbitrator in the matters in question Are they at this time necessarie when the grave Commissioners of Scotland had with farre more prudence and solidity then A. S. said by way of reply so much to the Apologie Nemine reclamante none replying till A. S. was abroad Is there any need to bring a great printing Presse to squeese to death a poore worme troden on before Or to bring many leavers to break an egge that makes small resistance The truth is A. S. his Observations are like a man with a Pole-axe knocking a man on the head to kill a flie lighting on his beard For though he saith He humbly submitteth to the Protestant Churches yet hee layes about him as if hee would knock them all down unto a submission to A. S. whosoever they be that will not stoop to his book For though he thinkes that all Protestant and Christian Churches are for him rather then for the five Ministers as he intimates in the beginning of his Epistle and therefore in all likelihood professeth a submission to them yet he will find many Churches in London he would wonder if we should name how many that will not submit to his book and yet come to the publick Ordinance doe not separate but are most willing to submit to the truth regularly discussed cleared and brought down to them Yet still James Cranford stands fixed in the licence page in black and not blush for asserting that A. S. his Observations c. are judicious and necessarie when as they are neither unlesse preposterousnesse abuse of good men and the disturbance of the people be judicious and necessarie For though the ensuing answer will prove them evill yet they will never be proved necessarie evils They are not so much as civilly necessary either necessitate praecepti as commanded by Parliament or Assembly or necessitate medii as usefull to compose but indispose the minds of men to embrace things prejudiced with the violence of private spirits Men will not be so easily whipt and compelled by one inferiour Again are the Observations seasonable which doe but interstrepere make a noyse whilst the Divines are disputing drawing the people together in heaps there taking up their parts to defend one against another and pre-ingage themselves before they come to heare what the Assembly will say For such a book cannot come forth but it makes a thousand dispute in a week every one then contending for his owne when it is so irregularly and illegally taken from him Are they for the vindication of all Protestant Churches when as in condemning the Apology they condemne many very many Churches in England many in Holland generally all in New-England notwithstanding some private Letters and Manuscripts sent over to which we shall answer afterwards Are they for the defence of the authoritie of Parliament in opposition to the Apology Doth the Apology touch one haire of the honourable heads of the Parliament Are not the five Ministers chiddâ—n some where in print for saying They allow more to the civill R. â— Magistrate then they thinke others principles can Doth not A. S. snib them too for going as he thinkes in their Apology to the civill Magistrate Pag. 4. Doth not A. S. in his Booke give a negative vote against the civill Magistrates directive power in matters of Religion Let me Pag. 5. say what I thinke seeng I think no harme viz. If the resolutions of the Divines be not digested by the reason and graces of the Houses of Parliament and so made as their owne sense for ought I know they will never be turned into a Statute If the Parliament have no directive power in matters of Religion or Ecclesiasticall under any notion then A. S. will condemn them for voting down the new Canons and prescribing the Oath or Covenant Are these Observations for the defence of the autboritie of Synods in opposition to the Apologie What Synods Scripture-Synods Where doth the Apologie whimper against them or doe you mean Classicall ones If so that 's the question And so you proclaim a defence of that which yet hath no existence The question is not resolved Lastly are these Observations for prevention of sad division amongst our selves Well Mr. Cranford you have by this endeavoured to set Divines together by the eares More Ecclesiastico your licentiating hath inabled men to give the second blow upon which the Common Law layeth the breach of the peace And notwithstanding you licence these Annotations yet you say you reverence the persons of the Apologists A pinne for such complements Love me and love the truth Let us measure your respects to them whilst the advantage of the higher ground whereon it stands be removed Away with your dare verba your froathy words This is the truth so much you respect them as A. S. respects them And so much have you spoken judiciously truly and seasonably as A. S. hath spoken and no more If he be cast you will be condemned Stand by Mr Cranford and heare A. S. tryed and in him your selfe THE EPISTLE A. S. To the right reverend Divines the Authors of the Apologetical Narration M. S. The Authors of the Apologeticall Narration desire more of your right though they have lesse of your reverence Had I written a booke with so much unreverence I would either have blotted out my title Right Reverend or else I should never have put in that Episcopall stile Most Reverend and Right Reverend seeing the Bishops are going For to stroke in the title and to strike in the book is but flattery if not grosse dissimulation Or as to say Art thou in health my brother and in the meane while to strike under the fift rib A. S. The high esteeme I
fift Consideration A. S. The Apologie saith humbly submitted c. So humbly submitted to the honourable Houses of Parliament as if they submit not themselves to your desires c. for any thing I can see yee seem no wayes minded to submit your selves to theirs M. S. I am sorry your eyes should be so dim or your selfe so to doat All indifferent men can see in the Apologie abundance of propensitie to submit to them according to truth farre more then there is in one A. S. to submit to five Ministers whose holinesse you admire and whose learning you extoll A. S. You being Divines ye should rather first have consulted with the Assembly of Divines your brethren then so ex abrupto gone to the Civill Magistrate that arrogates not to himselfe any directive power in matters of Religion this is more convenient to the spirit and power of godlinesse that the spirit of the Prophets in such matters should be subject to the Prophets then unto the spirit of the Civill Magistrate M. S. Marke how this fellow A. S. 1. supposeth it arrogancie in the Parliament to have any directive power in matters of Religion in case the Assembly which God forbid should mistake Surely by this bold expression he would not have the Parliament judge of the reasons of the Assembly in case of dissent Least of all doth A. S. consider that the Parliament are Members of many excellent Churches That they laid downe the Common Prayer book in their houses before some Presbyterians could see reason to doe so That the Parliament so looked on the Assembly chosen by them as not to take things meerely upon trust but see with their owne eyes 2. He dreamingly supposeth that either our Assembly is like the Assembly of Scotland for breadth and strength or else hee takes them for a Church and in the act of prophesying which last I wonder A. S. being a rank Presbyterian should in the least allow of and call the five Ministers to the rule thereof 3. A. S. supposeth that it is lesse convenient to the power of godliness for the wronged five Ministers to appeale to the Civill Magistrate in Parliament 4. A. S. supposeth that because the Parliament have chosen the Assembly that therefore some men in some cases at least should wave the Parliament and goe to the Assembly This is A. S. his fine intimation prompted to all scandalous and false teaching erroneous Ministers to take up and learne in their cases relating to Religion to wave the Parliament and to goe to the Assembly 5. A. S. supposeth that the Assembly would bee so unwise see what a silly fellow A. S. is as to goe beyond their Ordinance to judge one anther When as they will take upon them no such thing not so much as to cast out or take in one member without the Parliament much lesse will they judge persons that shall wrong the five Ministers that are not of the Assembly The rest of his Annotations on the Inscription are but meare paper blots and therefore I omit them A Preface to the READER by way of Introduction to the insuing part of the Discourse which respecteth the Book it self READER HAving diligently perused the Cacologeticall or rough commentaries of A. S. upon the smooth Apologeticall Narration of the five Ministers I finde the greatest difficulty that hee is like to encounter who by a sober Answer shall desire to make the world amends for that injury which that writing hath done it is this how to make his answer soft ' enough For the truth is that here is much more anger or passion then reason to turn away and the Wiseman informs us that it is A soft Answer that turneth away wrath Prov. 15. 1. If A. S. could be but redeemed out of the hand of that great jealousie wherewith he burns over his present apprehensions in re Presbyterali though all the arguments and strength of discourse wherewith his judgement is supported therein were left intire to him he would be found in a sufficient posture himself to do himself the right of giving satisfaction unto the world for the wrong he hath done it in that discourse and to make his atonement with his own pen. Though in many cases Anger is able to do more then reason can undo yet in matter of argument or writing the little finger of a mans reason is commonly able to pull down what the loins of his passion hath in a tumultuary way and method built up Any man that shall but diligently observe the endless variety and multitude of keen expostulations imperious interrogations the importune peremptory and insulting charges criminations and aspersions the wrigglings wringings wrestings wranglings the strainings stretchings stingings stinglings the captious crooked and cross-grain'd Interpretations of things wherewith that piece is farced in an unreasonable proportion to the bulk of it cannot lightly but conclude that Indignation was the chief Oracle consulted with about the framing of it But because I would willingly decline all occasions of heat and recrimination as far as a sober and just vindication not so much of the persons as of the cause so evill-intreated therein will bear I shall chiefly confer with A. S. about his Reals and leave men of common civility to determine and judge of his personalls unless possibly somewhat in this kinde shall now and then occasionally fall in I make no question but that the Apologists will be well able to bear it that the cause which they maintain should have the preeminence of their persons in point of defence nor are they so scanted in the consciousness of their own worth and innocence but that they are very well able to be out and bear the want of so much of their reputation for a time as the Observations and Annotations of I know not who have unjustly taken from them especially in case they shall see it bestowed by their friends upon the accommodation of that honourable cause wherein they are ingaged and declared Since the former impression of this Discourse I perceive there is yet more anger and indignation broke forth into the world against that harmless gall-less and Dove-like Apologeticall Narration concerning which that may be truly said though in a different sense which Ausonius said of none of the worst Emperours in his Epitaph Marcus Antonius Auson de duodecim Caesaribus c. Hoc solo Patriae quòd genuit nocuit All the harm it hath done to the World or its Country only is this it hath begotten and that not in its own likeness children of sweet sober and temperate spirits but rough blustering Borean Observations and Annotations Aelian lib. 1. cap. 29. ghastly Anatomies with some such other Heterogeneall fiery impressions Aelian makes report of a strange prodigie once happening in a Grecian Island viz. That a Sheep brought forth a Lion This Lion brought forth with this remarkable and eminent contrariety to the course of nature presag'd as the same Author relateth
declare the grounds reasons of their judgments in each particular and not compell them either to keep them burning or glowing in their own breasts or else to propagate and vent them privatly and amongst persons that have neither learning nor abilities in any kind to encounter or oppose them this is another hopefull signe that the dayes of a generall accommodation in matters of religion are comming upon the world The reason of this is plain because till truth reigne among the Saints Peace is not like to reigne the reason whereof hath been already given nor will Truth ever reigne like unto herself till all her enemies I mean errors and misprisions in matters of Religion be subdued and brought under her feet Nor is there any likelihood in a way of reason or ordinary providence that such enemies of the truth should ever be subdued til they come to look those sons of Truth in the face who are anointed by God with a spirit of wisdome and understanding for the confutation and utter abolishment of them Doubtlesse one main reason why errours and fond and foul opinions do still propagate prevail with so high an hand amongst us is because these Ministers and Teachers are suffered to have none other vent for them but only amongst people that are children in understanding and not furnished with strength of knowledge or parts of learning to withstand them The common proverb hath somwhat in it to this purpose Inter eaecos etiam luscus potest regnaâ—e A man with one eye will make a goodly King over those that are blind Reader the Preface hath done with thee and recommends thee to the Booke where it wisheth a happy greeting between thy judgment and the truth Chap. 1. Concerning the directive power in matters Ecclesiasticall and which concern Religion whether how or in what sense it may be conceived to reside in the civill Magistrate Synods or other men Sect. 1. A. S. Pag. 5. hath this left-handed expression concerning the civill Magistrate That he arrogates not to himself any directive power in matters of Religion The Reader must do him a courtesie in finding him out a very soft sense for the word arrogate otherwise he will be found in a misprision of a foul insinuation against the Civill Magistrate as viz. that he arrogates i. in the ordinary construction of the word proudly assumes to himself when he claims or exerciseth that executive coercive externall power in and about matters of Religion which yet A. S. himself in the very next page knowing on which side to butter his owne bread ascribes unto him For as he that should say of A. S. by way of commendation that he never corrupted a matron or woman in marriage should yet hereby reflect a shrewd suspition upon him that his innocency in this kind could not so well be avouched in respect of Virgins or others of that sex out of matrimoniall relation in like maner A. S. himself intending an honorable purgation or vindicatioÌ„ of the civil Magistrate in these words That he arrogates not to himself any directive power in matters of Religion doth he not by the same rule of Antithetical relation or implication imply that he doth arrogate another power which stands in a Relative opposition to it which according to his own distribution is an executive coercitive external power in about matters of religion but I marvel that the man should here so cleanly wipe the civil Magistrate of a directive power in matters of Religion when as but a few pages before in his 8. Observ he had pleaded wisdome enough in the Parliament to know what is convenient for the Church of God If the Parliament be wise enough to know what is convenient for the Church I know no reason why that Directive power here spoken of should be derogated or taken from them especially by those who it is much to be feared are much straitned in respect of a spirit of that wisedome themselves Surely A. S. in saying that the Parliament is wise enough to know what is convenient for the Church hath sifted the Synod or Assembly with a sieve of vanity and broke the head of the necessity thereof so is guilty of a far higher misdemeanour against it then the Apologists are in any thing that they have done or said yea or then himself layeth to their charge which yet is his rod of scorpions to scourge them from place to place Turpe est Doctori cum culpa redarguit ipsum Sect. 2. But let us consider a little more narrowly whether A. S. hath quited himself like a Doctor of the Chaire in stripping the civill Magistrate of a Directive power in matters of Religion and putting on him in stead thereof the purple robe of an executive coercitive and externall power only pag. 6. 1. By such an umpirage and decision as this between the civill Magistrate and himself with his fellow Presbyters hath he not made the one Iudex and the other Carnifex the one must give the sentence the other must do the execution The Civil Magistrate is much beholding to the Presbyter for giving of him a consecrated sword to fight the Presbyterian battells and for perswading him to pull out his own eys upon this presumption that he shall see better with his I perceive Presbyterie is policy in the highest and seeks to put the Magistrate between it self and the envie and discontent of the people and yet nevertheless hopes to gain from the hand of the Magistrate such an interpretation of this practice as thereby to be esteemed the best and faithfullest friend it hath in all the world This cunning of the spirit we now speak of puts me in minde of the Ape that took the Spaniels foot to pull the Chess-nut out of the fire Surely the frame and constitution of Presbyterie is exactly calculated for the meridian of this present world but whether it will indifferently serve for that which is to come totus dubito I am in doubt all over And indeed A. S. himself is somwhat ingenuous in acknowledging that this government hath litle or no relation unto or compliance with the world which is to come professing p. 13. the externall peace of the Church to be the adaequate end thereof 2. I would gladly be informed whether A. S. thinks it reasonable Sect. 3 meet or Christian that the civill Magistrate should immediately hand over head without distinction without searching for his owne satisfaction into the equitablenesse and lawfulnesse of what a Presbyterie or Synod shall commend unto him for execution interesse himselfe in the execution of whatsoever shall be so recommended and presented unto him I presume A. S. will not arrogate unto himselfe nor to his Assembly an infallibilitie though in some places I find him very loath to abate this in the reckoning if it would be allowed and the truth is that the whole fabrique well-nigh of his discourse to make it rationall and any thing to
purpose requires such a supposition for the bottom and foundation of it as this Yet pag. 8. he condescendeth so low as to number himselfe amongst those who know that they know but in part and pag. 9. amongst those that are conscious of their owne infirmity which principle if he would please to follow home it would teach him to cast away the greatest part of his discourse with indignation and to say unto it get thee hence If he grants a possibility of errour or unrighteousnesse in the results and awards whether of his Presbytery or Assembly which are supposed to be transmitted to the Magistrate for execution he cannot speaking like a man deny him a lawfulnesse of power no nor yet a necessitie by way of duty to examine and judge them whether they bee lawfull or meet to bee put in execution or no. And he that hath a power to judge and to determine what is meet to be done or not done executed or not executed in matters of Religion may bee said to have a Directive power in such things at least in the common sense and notion of a Directive power as well as an Executive But 3. A. S. should be friend my intellect very much to tell me plainly Sect. 4 and distinctly what he means by a Directive power in matters of Religion being as it should seeme a daintie morsell which hee would faine complement away from the Parliament and civill Magistrate and snatch away from all others for himselfe and his friends Presbyteriall Ecclesiastiques to make merry with 1. If by a Directive power he meanes a liberty or power of considering advising and proposing of what may be expedient to be done in matters of Religon and for the good of the Church I know no man but is interessed in such a power As when the Tabernacle was to be built every man had power to bring and offer what hee had and what his heart served him to part with for such a purpose towards the edification and furnishing of it But why this liberty or power should be denied unto the Parliament or Civill Magistrate upon whom principally the charge lyeth to provide quietnesse and peace for the Churches within the verge of their temporall jurisdiction reason doubtlesse on this side the Moone there lyeth none and A. S. must be very Seraphicall to finde any 2. If by a Directive power he meanes an authoritative power to conclude Sect. 5 say and set down what shall must or ought to be done against all contradiction in matters of Religion I know no subject capable of such a power but onely he that is above all the Predicaments in Logique or he to whom all power is given both in Heaven and on earth Certain I am that neither the one nor the other can be invested with any greater power then this If the Presbyterians demand such a Directive power as this let them ask the Crowne Throne and Kingdome of Christ also 3. If by a Directive power he means a prudentiall faculty or ability Sect. 6 to direct order or prescribe whether unto a mans selfe or others what in a way of reason humane conjecture or probability is best and fittest to be done followed or imbraced in matters of Religion as I would not deny this power and that in somewhat a more excellent degree to A. S. his Presbytery or Synod alwayes provided that the constituting members of either be of a sound constitution as well for spirituall wisedome as for meeknesse and humility so is it not by A. S. to be denied to many private members of particular Churches daily experience teaching us that God gives of this prudentiall facultie unto many of these by the Ephah whereas to many Pastors it is given but by the Omer And if this be the Directive power which he meanes though he seeks to allure the Parliament from the claim of it by fastening a complementall commendation of modesty upon them by way of exchange for it proclaiming it unto the world that they doe not arrogate it to themselves yet they doe claim it yea and exercise act and make use of it from day to day as occasion requireth 1. In contriving and publishing their Ordinance for calling the Assembly formerly mentioned they exercised such a power as we now speak of 2. In limiting those that were to be of the Assembly to the subject or Argument on which it was permitted unto them to debate and treat as appeares by the Ordinance they did they did no lesse 3. In appointing and ordering them not to determine or conclude of things as they pleased by plurality of votes but to deliver their opinions and advices as should be most agreeable to the word of God another proviso in the Ordinance they did the same 4. In injoyning them in case of difference of opinions between them to present the same together with the reasons thereof unto both Houses another member of that Ordinance they did every whit as much 5. In their nomination and calling such and such Ministers or Divines by name and not others to bee of the Assembly they acted the same power 6. In framing the temper and constitution of the Assembly allaying it with such and such members of their own they steer'd the same course 7. And lastly to omit many other particulars of like consideration in their messages or directions sent unto them from time to time how to proceed what particulars to wave for the present what to fall upon and to debate to hasten the issue of their consultations with the like what doe they else but claim and exercise such a Directive power in matters of Religion as we last distinguished If A. S. hath any other notion of his Directive power in matters of Sect. 7 Religion besides these three my soule hath not yet entred into that his secret but waits for his opening a doore unto me by which it may He taxeth the Apologists once and again for generalities and obscurities in their expressions But he that saith A man should not steal commits sacriledge himself 4. Whereas harping still upon the same string the sound whereof Sect. 8 is so melodious in his own eares how harsh soever in other mens he chargeth the Apologists for going against the Parliaments intention in case they think that they should judge of questions in debate between them and their brethren surely he speaks rather as he would have it then as he hath any ground to speake If he had plowed with their Heifer consulted with their expressions of themselves in reference to their intentions in this kind he would have assoyled their riddle farre otherwise For to what purpose should they injoyne the Assembly as we lately heard they doe in the Ordinance mentioned in case of difference of opinions between them to present the same together with the reasons therof unto both Houses of Parliament if they had no intention to umpire or judge between them Have they a desire to look upon such
this as a choice commendation of his Presbyterial Government that in it their Churches are not exposed unto the calumnies of the Papists who pretend to be nothing but one Church meaning that a compliance with them in unity and uniformity will be an exemption to them from their calumnies 3. It is an old piece of subtilty of the old Serpent to oppose God in Sect. 14 his Saints and in his wayes by teaching his Prophets and Agents to make parallels between to sort and to suit Gods servants with his and Gods wayes or works with his that so the foolish and inconsiderate world might be brought to think that God and hee are but one and that there is little or no difference between them How did Jannes and Jambres withstand Moses but by doing the same things in appearance by the help of the Devill which Moses did by the finger of God By this they hardened Pharaoh and the Egyptians with this confidence and conceit that God was no more with Moses then with them A. S. parallels the Apologists with the Arminians hoping to catch the foot of the simple in this snare to make them think that they are both baptized into one and the same spirit you shall finde a further strain of this malignity in him pag. 22. Fourthly and lastly if the Arminians gave that power to the Civill Sect. 15 Magistrate which they are here charged to have done upon hope they would have beene for them they are no Antipodes to A. S. and his fraternitie who deny this power to the Civill Magistrate for feare they should not be for them if they were left free to judge of their owne actions All the lineaments in the face of Presbyterie demonstrate this to be in the heart of it a willingness to conferre all and all manner of power whatsoever upon the Civill Magistrate in matters of Religion which they may be secured will be used to serve their turnes and not to the prejudice or disturbance of them in their way And so A. S. after hee had laboured in the very fire and had ingag'd himselfe to the uttermost to prove the negative he fals off with this glozing close at the last pag. 51. that if the King and Parliament should finde any thing contrary to what he had delivered expedient he had nothing to say against it Therefore of the two Arminians are more charitably affected towards the Civill Magistrate in casting a power upon them out of an hope they would use if for their good then the Presbyterians are in denying this power unto them out of feare they will use it to their damage 6. And lastly for conclusion of this first Chapter concerning such Sect. 16 a Directive power in matters of Religion as A. S. it seemes would here sequester for the honour and service of his Presbyterie when Jesus Christ had declared himselfe willing to divest himselfe and make a delegation of it unto them I shall as willingly acknowledge and adore their patent as any other In the meane time God supporting me I shall with the utmost of my power and in the presence of all discouragements dangers deaths vindicate the rights and prerogatives belonging to the crowne of my great Lord and Master what shall become of me in so doing ipse viderit As for such a Directive power which with the honour and safety of the rights of Heaven is attributable unto men whose character and cognizance is this not to be compulsorie unto men by any externall violence whether directly or indirectly to subscribe against their judgements and consciences to it I can freely allow as much of it to A. S. and his Presbyterial Assemblies as will stand with their peace with God with their honour in the sight of unpartiall and intelligent men with the peace and edification of the Churches of God if they would have more let them looke to it this desire of theirs will in time finde them out and slay them Cap. 2. Concerning that executive coercitive and externall power in matters of Religion which A. S. ascribes unto the Civill Magistrate pag. 6. A. S. in this sixth page to perswade with the Parliament and Civill Magistrate that they shal do God good service to resigne up their eyes patiently into the hands of his Presbyterie feeds them with the commendations of Constantine the Great in refusing an unjust and exorbitant power which the Councell gave to him Where by the way it is somewhat observable that it is a thing incident to Councels and Synods to give unjust exorbitant power unto Civil Magistrates So that it stands the Parliament civil Magistrate in hand before they part with their eyes upon such terms to look about them and to consider twice over what power they receive and accept of from the hand of Councel and Synods especially in reference to matters of Religion and the Churches or servants of Christ It is a terrible saying of Christ enough to make both the ears of Kings and Princes and Parliaments yea and of Synods and Assemblies too to tingle Whosoever shall offend one of these little ones that believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Matth. 18. 6. It is dangerous medling with Saints in any other way then of tenderness and love be they never so few in number never so weak in power or otherwise one of these little ones saith Christ All the 21. Reasons with 41. more put to them whereby A. S. incites the Parliament against a toleration of the Apologists with men of their judgement in the sequele of his discourse will not deliver either the King or Parliament out of the hand of that threatning if they come under the dint of it by offering any violence shall I say yea any offence to the least of these little ones The Holy Ghost 1 Cor. 15. 24. prophesieth of the putting down of all rule and all authority and power by Christ the reason thereof in the words immediatly following hee sheweth to be their enmity unto him for hee must reign saith the Apostle Vers 25. till he hath put all his enemies under his feet The truth is that it is a very hard matter even for the best of men in places of rule authority and power to move regularly in their own orb and not to mistake or strain beyond the tenour of their commission to intermeddle in the affairs of Christ considering first that they are compassed about with their own infirmities as well as other men secondly in respect of their callings they are compassed about with more tentations this way then other men thirdly and lastly which is as much or more then both the former if they be Christians what between the insinuations and flatteries of the baser and the inconsiderate affections and favour of the better sort of Teachers they are taught to dash their foot against this stone as if it were
another crown of glory to them But let us first see what that executive or coercive if it be lawfull to Sect. 2 cut A. S. a syllable shorter power is which the man with both hands and an importune bounty will needs bestow upon the Civill Magistrate 2 By what authority and upon what grounds he doth it For the first hee describes and states this power after this manner pag. 6. The Parliament pretends no Directive power in matters of Religion nor any executive power that is intrinsecall to the Church but only an executive coercitive and externall power which is not in but about the Church and for the Church whereby it compelleth refractory men to obey the Church And this authority belongs actually and in effect in actu exercito as they say to true Christian Magistrates but to others potentially in actu signato and jure in rem only till they become true Christians c. In this description the man is to me a Barbarian his own phrase to Sect. 3 the Apologists in the word Church I have bestowed thoughts more then a few to be partners with him in his notion of the word but quanto plus cogito eo minus capio For shame A. S. out with the beam of obscurity from your own eye before you tiffle again to pull the moat of obscurity out of your brothers eye A man in reason would think that the same word being used four or five times and that without the least intimation of any variety or difference of signification almost within the compasse of so many lines were still meant and to be taken in one and the same sense If so then ha with you The Parliament by that coercitive power which you are pleased here to bestow upon it by way of compensation for that directive power which you take from it compelleth say you refractory men to obey the Church I presume that by the Church here you do not mean all the particular Churches and Congregations in the kingdome in the folio of their respective members but in the decimo sexto of their Synod representative Assembly If you take the word in the former sense you only say that the Parliament hath power to compell the refractory to obey all the particular Churches with their severall members in the Kingdome which is a sense I conceive at as much defiance with your ends as with your and our understandings If you take it in the latter which I doubt not but is your beloved sense then your meaning is that the use and intent of that executive coercive power in matters of Religion which you put into the Parliaments hands is to compell the kingdome in case it be refractory or tot quot to obey the Presbyterie and Presbyteriall assemblies in all their Canons Determinations and Decrees whatsoever without bail or mainprise without mercy or compassion whether a man findes sap sense savour reason or Religion in them or no. But yet secondly I know not well how you should mean the Sect. 4 Church contracted in her Grand Presbyterie or Generall Assembly neither first because you affirm in this coercive power in the Parliament to be not in but about the Church and for the Church And I doubt your meaning is not that the Parliament should either only or chiefly work or act with this their coercive power upon your Ecclesiastique Assemblies to restrain and keep them within compass though I confess if it should move only or chiefly in this sphere it would be more for the Church i. for the good and benefit of the Church in generall then to suffer such assemblies to fit and impose oaths upon men to obey their acts orders and decrees which you tell us glorying in your shame pag. 42. is done in your Presbyteriall Government and to punish or crush those that shall have more conscience then to inslave themselves unto them in such a way And 2. if by Church you should here mean the Church representative as it is more commonly then properly called in her generall Assembly you would be a little more open then I conceive will well stand with your principles in such cases For then your meaning is plainly this That the Parliament hath that executive coercive power which you ascribe to it not for the Church i. the benefit of the Saints and servants of God throughout the kingdome but for the benefit and behoof of the Ecclesiastique Presbyteries and Assemblies only Now however I can easily believe that thus you would have it yet I conceive it somewhat eccentricall to your other motions to profess it And yet 3. when you immediately adde that in vertue of this authority when parties pretend to be effended by the Church or if the Church judge any thing amiss hee the civill Magistrate may command the Church to revise and examine its judgement c. You must needs mean your transcendent Church of Presbyters otherwise you should prevaricate and grant a judiciary power to particular Congregations 4. And lastly in the very next page pag. 7. to represent the voluntary Sect. 5 exile of the Apologists with as hard-favour'd an aspect in the eyes of men as he could his indignation against it utters it self in this Patheticall strain over the poor Church of God in this Kingdome And if they all had fled away what might have become of the poor Church of God in this Kingdome c. Here by the Church of God in this Kingdome he cannot mean the Ecclesiastique Church of representing Presbyters because if these had all fled away there had been no Church of God in such a sense in this Kingdome By the Church of God in this place if he means any thing like a man hee must needs mean the godly part in the Kingdom and that considered without their Presbyters or Pastours And oh that hee and his coopinatory party would but grant that that executive coercive power which is in the civil Magistrate is for this Church I mean for the benefit and peace of this Church of God But in the mean time you see that his Trumpet in the Description he gives of his executive coercive externall power in the Magistrate gives no distinct sound perhaps he blew wild on purpose lest an enemy should know how to prepare to battaile against him But is there never a blessing of reason or truth in all this cluster Come and see In vertue of this authoritie saith he when parties pretend to be offended Sect. 6 with the Church or the Church judge any thing amisse he the Civill Magistrate may command the Church to examine its judgement c. In these few words he hath plainly plundred and undone a very considerable partie of his owne beloved notions elsewhere For 1. What reason hath he to be so invective against the Apologists as he is pag. 49. and 50. for holding that Kings or civill Magistrates are above the Church when as himselfe here professeth that they may command the Church especially
his own Maxime elsewhere being this that Par in parem non habet imperium and that Where there is no Superiour or Inferiour there can be no obedience or disobedience Non huc non illuc exemplo nubis aquosae 2. If the civill Magistrate hath power to command the Church to revise Sect. 7 her judgment when she judgeth any thing amisse surely he hath power to examine and judge of her proceedings whether they be regular equall and just or no except you will say that he comes to the knowledge of your it regular and undue proceedings in your Presbyteries by immediate revelation Suppose either the one or the other what reason have you to deny him part and fellowship with you in that Directive power in matters of Religion which you ingrosse and appropriate to your selves as we have formerly seen 3. If so then your Presbyteriall Assembly or judging Church may determine and judge amisse And if so 1. how dare yee compell or make the people under your government to sweare obedience or subjection unto your orders which yet by your own confession pag. 42 ordinarily you doe 2. Why are you not satisfied with that subjection to your Presbyteriall Decisions which pleadeth no exemption but only in the case of non-satisfaction about the lawfulnesse or truth of them You give men a good foundation a liberty to beleeve that you may erre but you will not suffer them to build upon it to refuse you when they think in their souls and consciences that that you doe erre They that will separate between such premisses and such conclusions will hardly make good Christians themselves or suffer others so to be And if you be but ingenuously willing to goe along with this your own principle That you may erre as farre as it would gladly lead you me thinks I durst undertake that the Apologists and you shall comprimize before to morrow next 4. And lastly if parties may have cause to be offended and not Sect. 8 onely pretend to be offended as A. S. would minde it with the Church as out of all question they may if the Church may judge amisse then have they power to judge of their actions as well as they of theirs No man is justifiable in his complaint or offence taking but he that hath a power to examine and judge of that which gives the cause or ministers the occasion of the offence And if a single partie which is no Presbyter or Prophet in your sense hath a lawfull power to examine and judge of the acts and orders of a Presbyteriall or Propheticall Assembly and may possibly by means of such an examination take them tardie do not so far magnifie the spirits of your Prophets against the spirits of our Saints as to think these good for nothing but to swear homage and vassalage unto them But A. S. surely pleaseth himselfe highly with a parcell of distinctions Sect. 9 which he presents us within the prementioned Description and hopes perhaps to make an atonement with them for his confusionâ— otherwise First He distinguisheth of that executive coercive power wherewith he invests the civill Magistrate as not being in or intrinsecall unto the Church but externall and about the Church Secondly he distinguisheth the subject capable of this power the civill Magistrate into truly Christian and not truly Christian Thirdly upon this distinction he builds a third distinction concerning the manner of the competencie of this power to the one kind of subject and the other telling us that this power or authority belongs actually and in effect in actu exercito jure in re to true Christian Magistrates but to others potentially in actu signato and jure in rem onely till they become true Christians The man you see hath much adoe to find or come at that power Sect. 10 wherewith he would so fain gratifie the civill Magistrate in matters of Religion He adjures three unclean spirits of distinctions to tell him what and where it is and yet they doe but peep and matter in their answer and make no man the wiser by it Here he seeks for the coercive power of the civill Magistrate in matters of Religion in the same black sea of darknesse and confusion wherein he seekes and would make the world beleeve he finds the Presbyterian government afterwards But if the one and the other be cloz'd up in such an ammunition of rockes of distinctions as A. S. represents them in his story certainly they are inaccessible to the judgements and consciences of persons of mean capacity and much more inaccessible to the judgments and consciences of more understanding and considering men The very darknesse it selfe of the distinctions which he is necessitated to use to make his way to come at the one and at the other is a light sufficient to discover that neither the one nor the other is any where to be found within the territories either of reason or of truth But let us see the distinctions play a little before us for their Masters credit For the first The Magistrates power saith he viz. in matters of Religion for so he must necessarily be understood by the Antithesis in the former clause or member of this Distinction where he denies a Directive power unto him in matters of Religion is not in or intrinsecall to the Church but extrinsecall and about the Church Is it in i. intrinsecall to matters of Religion and but extrinsecall in respect of the Church So then it seems A. S. his Presbyteriall Church is somewhat more inward intimate and intrinsecall then the religion of this Church otherwise how should the power of the Magistrate penetrate into the Religion thereof and yet not reach into but onely unto the Church it selfe By this distinction he hath utterly disgrac'd his Presbyteriall Government by making the Churches under it more internall and inward then the religion that is to be found in them If the Apologists had but whispered one tittle of such a saying though at never such a distance it had been enough to have produced seven reasons more at least against their toleration then are yet levied or brought forth into the world But 2ly though you seem to deale very bountifully with the Magistrate Sect. 11 in giving him a power extrinsecall and about the Church and to content your selfe and your compresbyters with an intrinsecall power onely yet by somewhat that hath been lately printed it appeares that you mean to eate at the same Table with him which you pretend to spread for him alone For hath not the Presse very lately been delivered of this peece of Presbytery that the Classicall Presbytery hath Reformation cleared p. 23. the authoritative power of Citation just as the Bishops had And is not such a power externall and which is not in but about the Churches For if a Classis shall cite or excommunicate a member of a Church against the judgement and consent of the Elders of that Church let all the world
hath begun to build 7. If A. S. or any other will needs make the Kings of Judah tributaries Sect. 24 to his opinion concerning that coercive power we speak of in the Civill Magistrate he must first prove that these Kings were invested with that power which they exercised in matters of Religion by a morall Law and which is of perpetuall obligation and ingagement upon other Nations For such a weak man as I will rather incline to think that it was conferr'd upon them by a Law Politique and Judiciall and which no more concerneth or obligeth Kings and Magistrates of other Nations then that Law mentioned in the same place with it and which indeed is part of it Deut. 13. which injoyneth the slaying of the Inhabitants of the Idolatrous City with the edge of the sword and the destroying of it utterly with all that is therein and the cattell thereof with the edge of the sword and the gathering of all the spoil thereof into the midst of the street thereof and the burning of the City with fire and all the spoil thereof every whit and the making it an heap for ever and the not building it again I think A. S. himself doth not conceive Christian Kings or Magistrates ingag'd in conscience to observe all the particulars in this Law 8. And lastly if you consult with those passages in the Law Sect. 25 where that power which the Kings of Judah exercised about Idolatry and Idolaters for they went no further they meddled not with the crushing of Sects or Schismes as we heard you will finde that it was the generality or entire body of the Church or Nation of the Jewes and not their Kings that was invested with it by God See Deut. 13. from the beginning to the end and again Deut. 7. 5. and Chap. 12. 2 3. with many of like consideration So that what they did in this kinde they did it or were to have done it in the Name and with the consent of the Body of their people But the grand Pillar and supporter of this coercive power in Magistrates is this angry and discontented argument What Would you have all Religions Sects and Schismes tolerated in Christian churches Should Jewes Turks and Papists especially be suffered in their Religions What a confusion must this needs breed both in Church and State Give me leave to demulce and pacifie this argument and then we advance to a new subject I answer by distinguishing 1. If by a toleration the argument means either an approbation or Sect. 26 such a connivence which either takes no knowledge of or however no ways opposeth such Religions Sects or Schismes as are unwarrantable they are not to be tolerated But first orthodox and able Ministers ought in the course of their publick Ministery and otherwise upon occasion in a grave sober and inoffensive manner soundly from the Scriptures to evince the folly vanity and falshood of all such wayes Secondly others also that have an anointing of light and knowledge from God are bound to contribute occasionally the best of their endevours towards the same end Thirdly in case the Minister shall be negligent or forgetfull of his duty in this kind the Magistrate may and ought from time to time to admonish him that he fulfill his Ministery in that point also Fourthly if a person one two or more being members of a particular Church shal be infected with any hereticall or dangerous opinion and after two or three admonitions with means of conviction used to regain him shall continue obstinate he ought to be cast out from amongst them by that Church Fifthly and lastly if it be a whole Church that is so corrupted and infected the rest of the neighbour Churches in case it hath any ought to admonish it and to endevour the reclaiming of it If it be refractory after competent admonition and meanes used for the reducing of it they may and ought to renounce communion with it and so set a mark or brand of heresie and obstinacie in the forehead of it But Secondly if by a toleration the argument means a non-suppression Sect. 27 of such Religions Sects and Schismes by a strong hand as by fining imprisoning disfranchising banishment death or the like my answer is that they ought to be tolerated onely upon this supposition that the professors or maintainers of them be otherwise peaceable in the State and every way subject to the Laws and lawfull power of the civill Magistrate My reasons are First because God hath anointed and sanctified his word and the Sect. 28 Ministery hereof for the casting down imaginations and every high thing that exalts it selfe against the knowledge of God and for the bringing into captivity every thought unto the obedience of Christ 2 Cor. 10. 5. The Apostle in this place v. 4. affirms that the weapons of his warfare meaning the knowledge which he had of God and of Jesus Christ in the Gospel and his abilities of utterance and preaching were mightie through God for those ends and purposes When God hath appointed a means and that of so much efficacy and power either to prevent an inconvenience or to accomplish any end or effect whatsoever for men to wave this means and to interesse another of their own is both to put an affront upon God and to consult frustration and disappointment to themselves And for my part I am all thoughts made that the true and adequate reason why those Sects and Schismes and wild opinions which are lately started amongst us gather so much strength and head and grow so fast upon us as they doe daily is this that we reject the wisedome and counsell of God for the opposing and suppressing of them and have recourse to our owne arm hoping by disgracing displacing way-laying impoverishing suspending imprisoning and other weapons and ways of the flesh to ease our selves of the burthensomnesse and trouble of them Besides the Scripture mentioned there is a passage of full importance this way Ephes 4. 11 12 c. And he gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come into the unity of faith and of the knowledge of the Sonne of God c. We see here that Gods designe and desire as well as ours is unitie and perfect agreement amongst the Saints in all matters of faith and knowledge But how or by what means or by whom hath hee projected and purposed the obtaining of this his desire Mark he doth not say that he gave some Kings and some Princes and some Judges and Justices of the Peace some Pursevants and some Jaylors c. to bring us into the unitie of the faith No but he gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers to bring this desirable end of his to passe And if we would make more use of these
Assumption I demonstrate by this reason Because those practices and opinions in Religion which the Magistrate is born in hand by those with whose eys hee sees in such cases are schismaticall erroneous and contrary unto God may very possibly be the ways of God and truths of God such mens judgements of them notwithstanding For first the judgements of these men are not Apostolicall or infallible A. S. himself who makes his demands for Presbyterian soveraignty as high as another yet dares not lay claim to this crown Therefore it 's possible for them to be in a misprision about some Question or controversall point in Religion Secondly frequent experience shews that a minor part yea a party for number inconsiderable of godly persons in a Church or State may have the minde of God and of Christ among them in some particulars before the generality or major part of this Church comes to be inlightened or interessed in it For a proofe whereof ad hominem we need go no further then to that party of godly persons in the Land who stood up in Queen Elizabeths King James his days for Presbyteriall Government when as the far greater part both of Magistrates and Ministers in the Kingdome were in their judgements opposite hereunto and wholly Episcopall So that had that Queen or King or any Parliament under them gone about to suppress that party which yet was then look'd upon as schismaticall sactious and erroneous they had according to A. S. his judgement touching the judgement of those men fought against God and sought to pluck up that which he hath planted Yea thirdly and lastly it seldome or never falls out that any truth which hath for a long time been under hatches and unknown to the generality of Ministers and other learned men in a Church or State hath been at the first and on the sudden discovered by God either unto the generality or major part of them but unto some few only yea and sometimes but unto one for a season by and from whom he is pleased to propagate the light and knowledge of it unto more afterwards If then the Magistrate should rise up to suppress this truth or those that hold it forth unto the world because it hath few friends and many enemies amongst the Masters in his Israel and is generally look'd upon as a schismaticall and erroneous opinion should he not in Gamaliel's sense fight against God The housholder in the Parable forbad the plucking up of the Tares out of his field for fear of plucking up the Wheat with them Matth. 13. 29. 7. That power which was never attributed to the civill Magistrate Sect. 34 by any Christians but only by those that had very good assurance that it should be used for them and on their side is not like to be a power appertaining to them by divine right or conferr'd upon them by God The reason of this Proposition is because it is no wayes credible that within the compass of so many ages as are by-gone no one man of that conscientious generation of Saints which hath been wont so frequently to deny it self even unto death should acknowledge such a power in the civill Magistrate as did by divine right belong unto him only because such an acknowledgement was like to make against himself Therefore I assume But that coercive power in matters of Religion for the suppressing of errours schismes heresies c. was never attributed to the civill Magistrate by any Christian but only by those that See for the further proof of the minor Proposition Mr Io. Robinsons Essayes p. 49. 50 c. were very confident that it would be used for their turns and to effect their desires Ergo A. S. himself is wary and tender above measure in conferring it upon him distinguishing once and again and the third time also upon it as wee heard before he dares let him have it yea and in the close doth as much in effect as tell him that except hee be Presbyterian right down and will accommodate him and his party with it he ought not to claim it 8. That power which in the exercise of it directly tends to prevent Sect. 35 hinder or suppress the growth and increase of the light of the knowledge of God and Jesus Christ in a Church or State and the Reformation of such things whether in Doctrine or Discipline as are unwarrantable therein is not questionless of any Divine right or Institution If A. S. deny this Proposition at the perill of his modesty and reputation be it So then I assume But such a power in the civill Magistrate as we speak of directly tends to all the mischief and inconvenience mentioned Ergo The evidence of the assumption is this when men are obnoxious to the stroke of the civill power and in danger of suffering deeply from the Magistrate for any thing that they shall hold or practise in Religion contrary unto him it must needs be a great tentation and discouragement upon them from searching and â—nquiring into the Scriptures after a more exact knowledge of the good and holy and perfect will of God in things because in case hee should discover any thing contrary to what the Magistrate professeth hee must run the hazard either of with-holding the truth hee so discovers in unrighteousness and so of having both God and his own conscience his enemy or else of having his bones broken by the iron rod of the civill Magistrate for making profession of any thing contrary to that which he professeth 9. That power which in the use of it plainly and palpably tends to Sect. 36 the gratification of Satan carnall and prophane men is not certainly derived from God To prove this Proposition would be but the lighting up of a torch to see the Sun I assume But that power in matters of Religion to crush schismes heresies c. which is by A. S. and many others pinn'd upon the Magistrates sleeve is a power of this tendencie and importance in the use of it Ergo. This latter Proposition shines clear enough with this light First a very great part if not far the greatest of those that are like to suffer by it are men of good conscience and truly fearing God This is manifest in the Apologists and men of their judgement whom A. S. himself over and over though condemning himself toties quoties acknowledgeth for very pious and godly men Nor is it like that ordinarily men of loose or no conscience should delight to swim against the streams either of greatness or plurality in matters of Religion Now then it cannot but be conceived to be matter of solemn gratification to Satan who is a murtherer and bloodâ— enemy to the Saints to see them disgraced crushed troden and trampled upon especially by those whom God hath appointed to be their protectours and most of all that this grievous measure should be measured out unto them for the goodness of their consciences towards God Secondly
It is the impatient and importune desire of all ignorant loose luke-warm and carnall professors to have all Religions as they call them all wayes sects opinions and practices in Religion wholly silenc'd suppress'd and abolished where they live excepting only that one way and practice which shall be authorised and practised by the State Because by this means they hope they shall not be distracted about their Religion nor be put upon that sore trouble of seeking it they know not where or amongst whom but shall have it put into their mouths by the hand of Authority which they hope likewise will stand between them and harm in case it should not prove a Religion of that purity and goodness which God requireth 10. And lastly That power which in the use of it directly tends Sect. 37 to defile and pollute the consciences of men either by destroying the softness tenderness and ingenuity of them or by disturbing the lawfull peace and comfort of them or by both is a power from beneath not from above This Proposition also a conscience any whit ingenuous cannot lightly deny But such is the coercive power in matters of Religion wherewith A. S. would fain befriend himself in the civill Magistrate Ergo. The truth of the Assumption appears in this consideration When the conscience of a man hath once broke the bands and tie of its own light and prostituted it self to the desires and pleasures of men against the grain of its own judgement and inclination whereunto it is sorely tempted and urged when the man is threatned deep in case he shall not comply with the State in their Religion his judgement and conscience being wholly averse to it one of these two great evils or miseries commonly befalls him Either 1. God takes no more pleasure in such a conscience afterwards but withdrawing himself from it leaves it unto it self whereupon secretly as it were resenting the departure of God from it it falls upon a course of hardening it self and by degrees contracts a boldness impudence and desperateness in sinning as a woman by suffering a breach to be made upon her modestie or chastity once often becomes facile and prone to that kinde of sinning afterwards or else 2. by reflecting upon what it hath done in such a case and feeding night and day upon the sad thoughts of its own act and casting it up between God and it self how grievous a sin it is to trample upon its own light for any mans sake or upon any consideration whatsoever it brings it self into grievous agonies of perplexity and horrour out of which it never recovers afterward Thus I have given A. S. an account of my present thoughts touching that coercitive power in matters of Religion which hee is so importune to put into the civill Magistrates hand with both his own making it as strange and uncouth a matter as a new Independencie amounts unto pag. 60. that any man should not give the right hand of fellowship to his conceit herein Which yet notwithstanding I shall be most willing and ready to do if the man will but do mee the courtesie solidly and theologue-like by reason and not by vote that is unanswerably to answer the ten arguments propunded For I profess ingenuously there is nothing separates between mee and his judgement in the point in hand but only those ten reasons with their fellows and if I were able to answer them my self I would abate the condition required to the bargain and purchase my agreement with him by mine own labour Chap. 3. Concerning Presbyterie or Classique Government of Churches whether it be founded upon the Scriptures or what foundation it hath otherwise IT is easie to observe and yet well worth the observing how A. S. his hand trembleth and shaketh in drawing the line of the descent and pedegree of his Presbyteriall Government hee knows not well where to finde the sourse first spring or originall of it Hee is between the Scriptures on the one hand and the law of nature on the other as the Poet describes a fierce Tygre between two droves or herds of cattell Nescit utrò potius ruat ruere ardet utroque He knows not which he had best fall upon but hath a great minde to fasten upon both When he hath occasion to skirmish with the Apologists upon this point me thinks I see him traversing his ground as if he trod upon hot Irons he treads daintily and tenderly and shifts his steppings to and again off and on as if he felt no ground under him but that whereof he was jealous And it seems that for the whole family it self of persons ingaged in A. S. his judgement about Church-government though they be but one resolutely enough agreed for the government it self yet there are great divisions of heart amongst them concerning the parentage and descent of it Some out of a desire to have it the more adored and reverenced in the world will needs have it to be of the house and lineage of Johns Baptisme viz. from heaven from the Scriptures Others of them fearing that genealogie to be so perplexed and intricate that it is fitter to make strife and questions of then demonstration and satisfaction think it better to wave that title and claim and to content themselves with a Meropean in stead of a Phoebean parentage for it to rise no higher then the liberty or power of the Church it self to seek its originall Which cleft in the house considered it was a very prudent spoke put into the wheel of the Apologists by him that gave counsell if all tales be true at no hand to have it put to vote whether Presbyteriall Government could be proved from the Scriptures or no. Such a vote as this might very possibly have prov'd of as interruptory a consequence to the builders of this Government as the confusion of tongues sometimes did to builders of another fabrick But A. S. is A perse A for ought that ever yet I could hear save only Sect. 2 from his own pen in making subordination between superiour and inferiour Ecclesiasticall Judicatories i. in plain English Presbyteriall Government to be partim juris divini partim naturalis aut mixti partly of divine right partly of naturall or mixt which yet is his Decision pag. 27. When he affirmes pag. 36. that his Presbyteriall power needs not any pattern formally and expressly from Christ it sufficeth that it hath one from nature would not a man think that he waves the Scriptures in the question as being compleatly furnished otherwise to make good his standing And yet within a few lines after he glories too in the superfluous and over-abounding contributions of the Scriptures to him And yet saith he we can shew a patent for it not onely from the Law of Nature which should suffice but also from the Law of Grace in the old and new Testament In other places hee seemes wholly to decline the Law of Nature as if men by their prudentials
agents and instruments of God of the Apostles Prophets Evangelists of Pastors and Teachers and lesse of those other which are our owne for the quenching of those flames of divisions and dissentions that are amongst us in matters of Religion we might in all likelihood see our desires in this behalfe many years sooner then by any other course we are like to do The word of God especially in the hand of an able Minister among other ends is given by God on purpose for the conviction and stopping of the mouths of gain-sayers Tit. 1. 9 11. And therfore this will doe it when a thousand other meanes not having this anointing oyle upon them though never so plausible and promising in the eye of humane wisedome will rather open them yet wider then otherwise 2. It is the expresse order and command of God to Ministers of the Sect. 29 Gospel upon whom chiefly it lies by way of office and duty to instruct and convince gainsayers and men contrary-minded to the The servant of the Lord must not strive but be gentle unto all men apt to teach in meeknesse instructing those that oppose themselves if God peradventure wil give them repentance to the acknowledgement of the truth 2 Tim. 2 24. 25. truth to performe these offices unto them with meeknesse and therefore not to threaten them with delivering them over to the Secular powers or to incite the civill Magistrate against them And if it bee not lawfull for the Minister to encourage or put on the civill Magistrate to use any externall violence or compulsion against such certainly it is not lawfull much lesse any point of duty for him to proceed in any such way against them And if such meeknesse be to be used towards those that are professed enemies to Christian Religion in the main of which the Scripture in the margine evidently speaketh much more is it to be shewed towards those who it may be are as cordially affected to this Religion as our selves onely dissenting from us in some apices or iota's of this Religion 3. Repentance to the acknowledgement of the truth being as we see a speciall gift of God and no man capable of it by his own industry or seeking it is very unreasonable that the want of it being in it selfe a judgement upon a man from God and withall no wayes prejudiciall or hurtfull unto others at least not necessarily or unavoidably hurtfull Sect. 30 unto any should expose him to further punishment and misery from men I conceive a reasonable man will think it very hard and unreasonable to punish a man for not doing of that which is onely proper and in the power of God to doe Externall compulsion in matters of Religion is of a proper and Sect. 31 direct tendencie to make men twofold more the children of sin and so of wrath then they were before or would be otherwise Now that which directly tends to increase sin and iniquity in a Land cannot bee lawful or from God Suppose the State-Religion and manner of worshipping God which the Magistrate practiseth and professeth be agreable to the truth yet if I having no such faith of either but judging in my soule and conscience that both State and Magistrate are polluted in both should make profession of either as the truth I should be a notorious hypocrite and dissembler before God and men wounding my conscience and condemning my selfe in what I allow in this case And yet such a profession as this is that which the compulsive power of the Magistrate seekes to extort from me In which case I must suffer because I will not sin to the ruine and destruction of my soule If it be objected That the intent of the Magistrates compulsion in this case is not to extort a profession from me against my judgement and conscience but to ingage me to rectifie and reforme my judgment according to the truth and so to make profession accordingly I answer First that I stand already ingaged by a farre greater band hereunto viz. my peace with God and the safety of my soule then suffering temporally from the Civill power Nor can it reasonably be here replied to me that many will doe more for feare of a present temporall punishment then of the future losse of their soules because they that will doe this will be ready enough to comply with the Magistrate in his Religion what ever it be without compulsion Secondly if the intent of the temporall compulsion bent against me be my engagement to rectifie my judgement according to the truth then to profess accordingly why is it discharged upon me before it be known whether I have not discharged such my engagements to the uttermost of my power and yet am not able to call that truth which the Magistrate would have me so to call Many saith Pro. 29. 26. Solomon seek the face of the Ruler and who would not gladly second the Magistrate in his Religion if he had his judgement and conscience in his own hand or power 5. If the civill Magistrate hath an actuall coercive power to suppresse Sect. 32 Schismes Heresies c. because he is truly Christian which he had not before then truth of Christianity alters the property and tenour of Magistracie and that for the worse in respect of those that are in subjection to it yea and possibly in respect of the best of those that are in such subjection Before he was truly Christian he had saith A. S. and Presbyterians generally no power to punish fine imprison banish crush any of his Subjects for the exercise of their conscience towards God but by vertue of that great mercy vouchsafed unto him by God in giving him part and fellowshship with the Saints in Jesus Christ he is invested with a new power to persecute the Saints and to make them pay dearly for having consciences better it may be then his own at least better then to comply outwardly with what they cannot inwardly digest and approve If this be the case between a Christian and the Civill Magistrate under whom he lives he hath small incouragement to pray for the conversion of such a Magistrate to the truth in case he were for the present Heterodox or Pagan it being farre better for him to live under such a Magistracie which hath no power to mis-use him for his conscience sake then under that which hath yea and is made to beleeve that it ought to use it accordingly 6. That power is very dangerous for a Magistrate to own in the exercise whereof he may very easily and commonly doth run an hazard at least of fighting against God or of plucking up that which God hath planted or of pulling down that which God hath built up But is that power of suppressing Schismes Heresies c. which A. S. Cum multis aliis are very earnest to fasten upon him Ergo The Proposition I conceive is too much every mans sense and consent to be A. S. his dissent The
For which there is not the least in the Scriptures we would have a free voluntary recourse out of conscience to the brotherly advise of neighbour Churches or a Synod dogmatically to declare Christs minde unto us and in case of refusall to submit to their judgement having no ground in Scripture to refuse the Advising Churches to renounce communion with the offending Church and the particular Church to pronounce excommunication against their offending brother So that the difference is not in ente sed modo not in the thing but the manner rather We say therefore it is your duty to give us our own our liberty as much if not more as we to let you alone whiles both parties avouch that they are unconvinced as yet of a possibility of a neerer agreement We know not of the least clause of a sentence or peece of an example in all the Scriptures for any to constrain mens consciences by outward violence positively to act contrary to their principles conscientiously held or for any to yeeld thereunto We have many passages to the contrary in Scripture The Amorites gently intreated Abraham and his family and were confederate with them Gen. 14. 13. So did the Philistines or men of Gerar Gen. 20. And before both the Egiptians Gen. 12. 19. So did the men of Gerar deale with Isaac Gen. 26. The Sechemites said they would kindly intreat Jacob and his sons because they were peaceable Gen. 34. 20 c. The Egiptians appoint Goshen for the Israelites to dwell peaceably in the midst of Egypt The Chaldeans or Babylonians at length allow the Jewes the libertie of their religion with all accommodations thereunto Nehem. and Ezra throughout Compare 2 Chron. 36. The Romans likewise bare with the Jewes and their Judaisme for many yeares both before and after Christs time How much more therefore should Protestants beare with Protestants who have spent their estates and blood in winning their joint liberty from the common enemy Atheists Papists Neuters Prelats c. Christs rule is to win men by instruction and not to force men with destruction in matters of religion Matth. 10. 14 15. v. 27 28. Luke 9. 54. 1 Cor. 7. 23. 2 Tim. 2. 24 25. 2 Tim. 4. 1 2 3 4. with infinite more places Nor doe we find in Scripture persecution to be raised by the Iewish Church against Religion but onely when the divinely instituted ceremonies which had got such esteem in the Iewes hearts were about to be taken downe by the preaching of the libertie of the Gospel and a spirituall worship unknown as yet to the whole world For in the Iewish Church before and in Christ and the Apostles times 1. were the Sadduces Matth. 16. 1. who denied the resurrection Angels and Spirits Acts 23. 8. 2. The Pharisees Matth. 23. who though they confessed those held Fate Free-will and humane Traditions See Ioseph lib. 3. and Chem. in exam Conc. Trident. part p. 20. on 1 Tim. 5. 23. 1 Tim. 4. 3. Coloss 2. 3. The Assideans Chasidim or Good men Rom. 5. 7. which Assideans mentioned in the Apocrypha 1 Maccab. 7. 13. are translated by Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men lib 12. cap. 16. who studied to adde to the Scriptures and professed to be holy above the law 4. The Essenes who held it unlawfull to drink wine forbad marriage and commanded those dogmata therefore Coloss 2. the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Esseans words Touch not tast not handle not because the junior Esseans might not touch the Elders or Seniors nor might tast save onely bread salt water and hyssop 5. The Pythagoreans who held that the soule of the last departed rose in the body of the next that was born Herod seems to be of this opinion Mat. 14. 1 2. See the Geneva notes on that place yet we find no publick persecution raised by the Jewish Church against these or of these one against another So in the Church of Corinth were divers odde and some dangerous opinions as doubting of the resurrection to come conceiving it to be past already yet no persecution moved against them So in the Church of Galatia so in the 7. Churches of Asia The Churches force not them that are without by persecution but are rebuked for not excommunicating or neglect of convincing and reproving them that are within For later times if the Turks allow Christians that are peaceable the liberty of their conscience both Greeks English c. and the Spaniards Germans c. permit the Jewes no wonder if the Low-countrey-men permit severall opinions of Protestants among them We are worse then the Indians if we should not deale kindly with orthodox Christians We justly abhor the ten persecutions against the injustice whereof Aristides Justinus Mileto Sardensis Apollinaris Athenagoras Tertullianus and others wrote Apologies in behalfe of Christian religion And we justly abhor the Spanish inquisition the English Marian persecutions and the Bishops high Commission against all which many worthy men have writ learnedly And we have seen the event of endevouring to force conscience in matter of opinion or worship On the one side in England it made many thousands of hypocrits Church-papists time-servers c. And on the other side in Holland and Scotland it justly caused State-insurrections and for the same reason wee also are legally now up in arms to obtaine assurance that we shall have the liberty of conscience and law I speak not this as if on the one hand I did now charge this upon the intentions of the State God forbid His meliora spere But onely I seasonably answer A. S. and prevent what I can anyes turning A. Ssians in their opinions or instigations I hope it shall never be known in the world that ever any persecuted the miscalled Separatists or Independents that are sound in opinion pure in discipline and holy in practice save onely Papists and Prelaticall men These were the first and I hope shall be the last that ever persecuted the Saints of the most high Nor on the other hand do I speak this as to intimate that I a prove a toleration of the broaching of all opinions or any toleration of some practises 1. The least venting of any opinion against fundamentalls as Judaisme denying Christ to be the true Mâ—ssiâ—s Arrianisme and Socinianisme opposing the Deity of Jesus Christ Arminianisme that questions the person of the Holy Ghost Papisme holding Justification by works or that Anabaptisme that denies the derivation of Adams originall corruption to us and the power of Christs grace to be conveyed to us without any spirituall power of our free will falsly supposed to be in us or of the like opinions ought to be suppressed by due proportion to that rule That no man or Prophet c. might intice his kindred friend or neighbour to Idolatry on pain of death Deut. 13. 1. to 12. much less is the practice of Idolatry or any impiety
somewhat narrowly throughout the Sect. 16 whole volume of his Discourse to finde something that with any indulgence of imagination might be conceived to look like a proof of this his opinion and can finde none save only that poor one of the examples of the Kings of Juda pag. 63 inforc'd after this manner It is the Civill Magistrates part to take away Heresies Superstitions and corruptions in manners after the examples of the Kings of Juda. Wherefore then is it not his duty likewise to take away all Schismes which are the high way to and sometimes from Heresie and consequently to deny Toleration which is a way to both Reader neither you nor I must be offended to have a mole-hill of proof given us for a mountain of conclusion You must know it is the manner of the Presbyterian School to hang great weights upon small wyars For what need Dictators argue But 1. If it be the Magistrates part to take away Superstitions Heresies c. Sect. 17 sure it is his part also to make himself able to discern superstitions and heresies from the true worship and truths of God Hee is to serve God in such a practice with his own understanding and not by the Proctorage of Presbyterie as you tell the Apologists pag. 48. that they must not serve God by a Proctor and if so you must untruss and deliver back again to him that Directive power in matters of Religion which you lately took from him 2. When the Magistrate takes away Superstition Heresie c. hee Sect. 18 had need have better security then a Synod can give him to save him harmless in case he should mistake and smite the truth of God in stead of Heresie and the true worship of God in stead of Superstition Gamaliel Act 5. 24. 28. 38 39. might have had the full Vote of a Synod or Councell for persecuting the Superstition Schisme and Heresie of the Apostles but this was not security enough to him he was afraid of fighting against God this notwithstanding And for my part when the civill Magistrate shall be far enough out of this danger of fighting against God I have nothing to say against his fighting with Superstition Heresie Schisme corruptions in manners c. Only my prayer for him unto God is that hee would give him a wife and understanding heart to consider and discern whether usurpation over the judgements and consciences of the Saints of God in matters of Religion be not as grand a corruption in manners as a Church or Kingdom is lighly incident unto 3. Because the examples of the Kings of Judah for want of better Sect. 19 arguments are so much importun'd to speak a good word for that executive coercive power in the Civill Magistrate with which A. S. would truk with him for that Directive power before spoken of let us consider with a little more freedome and ingenuity what they contribute thereunto 1. We do not read that any of the good Kings of Judah ever offered any violence to the true Prophets or people of the Lord except it were in passion as a Chron. 16. 10. where Asa is said to have been wroth with the Seer that admonished him and to have put him in prison Which fact of his I think A. S. himself will be asham'd to present either to Kings or Parliaments for imitation Therefore whatsoever besides may be prov'd from the example of the Kings of Judah in matters of Religion towards the rearing up of a Presbyterie in the perfection of its glory certain it is that nothing can be proved for the persecuting annoying crushing disgracing banishing fining the Apologists whom himself more then once or twice acknowledgeth for very pious godly and learned men 2. Neither did any of these Kings ever compell any man to be of the Jewish Religion nor yet to profess the Jewish Religion against their judgements It was permitted to persons of other Nations to live amongst them without being circumcised yea or without smarting for want of it 3. Nor do we reade that ever they attempted any thing against any Sect. 20 Sectaries or Schismatiques as A. S. would call them which yet abounded in great variety and numbers amongst them We do not finde that ever they finde imprison'd banished put to death either Scribes or Pharisees or Herodians or persons of any other Sect in the profession of the Jewish Religion that lived peaceably in their State Idolatry and Idolaters were it seems the adaequate object of their coercive power in matters of Religion 4. Nor did they nor were they to inflict any outward punishment Sect. 21 upon every kinde of Idolater though of the Jewish both Nation and Religion as first not upon covetous persons who yet are a kinde of Idolater Epbes 5. 5. Nor secondly upon those that worshipped the true God of Israel though with some violation of the second Commandement as when they sacrificed in the high places c. But first upon such only who apostatiz'd from the God of Israel to serve strange gods the gods of other Nations And yet secondly not upon such neither simply as such but as attempting to intice and draw away other of the people of God unto the same Idolatries with them Deut. 13. 5 8 9. 5. There are two reasons very considerable why the Kings of Judah Sect. 22 might be invested by God with a larger power in matters of Religion then Kings or Magistrates under the Gospel have any ground or warrant to claim from them First they were types of Christ which no King under heaven at this day is Secondly not the people only but the very Land over which they ruled were typicall also the one of the spirituall Church of Christ the other of the heavenly inheritance of that Church both of them holy and consecrate in speciall manner unto God If Kings and Magistrates under the Gospel can plead either these reasons or any other of equall consideration with these I shall not scruple an acknowledgement of an equality of power in them But otherwise to alledge the power of the Kings of Judah in matters of Religion for an investiture of Kings and Magistrates under the Gospel with the like justifies the arguing of the Prelaticall School which pleads the order of the Aaronicall Priesthood to demonstrate the necessity of a Metropoliticall soveraigntie 6. It no where appears that any of the godly Kings of Judah ever Sect. 23 had or exercised any power to suppress banish imprison trample upon crush or grinde the faces of any godly persons among them were they few or many only because they were for a while tender in point of conscience to concurre with the major part of the Priests Scribes or Levites in some things disputable between them and others in the Land Vntill A. S. shall dig such a treasure as this out of the Scriptures hee will never have sufficient wherewith to finish that tower of a Magistraticall coercive power in matters of Religion which he
countenanced to be established yea and yet more to be imposed to be inforced upon the judgements and consciences of men and what not toleration being an act of a farre lighter importance then either an establishment or an enforcement 5. And lastly whereas he addes in the close of this reason that the lesse the difference be the greater is the schisme and addes no more I marvell who he thinks will entertain such a saying the old Writ of Ipse dixit being out of date long agoe yet the saying somewhat confirms me in what I said before viz that the man knows not what belongs to a schism For doth he here by a schism understand any thing that is sinful Then he makes the lesser difference from the truth to be a greater sin then a greater would be If his meaning be that the lesse materiall the ground or reason of any mans dissenting from a major part be the greater is his fault or sin in dissenting We answer that his Argument proceeds not onely a non concessis but also a non concedendis for to dissent from a major part though the grounds of a mans dissent be no matters of deep consequence yet if they be such wherein his judgement and conscience are not satisfied his dissent is no sin at all and consequently cannot be the greater sin Gnats must not be swallowed for any mans sake more then Camels To his fifth Reason we answer First that suppose God in the Old His 5 reason answered Testament granted no toleration of divers Religions or disciplines doth it follow from hence that you should grant none neither Dare you say in matters of knowledge authority and power Ero similis Altissimo you will be like the Highest Remember the fall of the son of the morning Will you set your threshold by Gods and compare with him for excellencie of knowledge or infallibilitie of discerning If you could assure us after the rate of a divine assurance that that Religion and Discipline which you would impose on us are in all points sound and justifiable in the sight of God we could much better beare the height of your indignation against a toleration of any discipline or opinions but your own Secondly though God granted no such toleration as you speak of in terminis yet he straightly prohibited all manner of violence oppression and hard measure among his people one towards another and in speciall manner charged it upon the consciences of the rich not to take any advantage of the povertie of their brethren to exact upon them enslave them and the like Though such Lawes as these in the letter of them respected onely civill transactions and dealings between men yet the equitie and spirit of them extends to spirituals also men being every whit as liable to violence oppression and hard measure from men for their conscience sake as in any other respects or upon any other grounds whatsoever Therefore in case there had been a minor party in that Nation that had been of a peculiar judgement by themselves about the sense and meaning of such or such a Law relating unto practice as Lawes generally doe in one kinde or other and so had dissented in this practice from the major part of their brethren in their Nation in case this major part had taken the advantage of their brethrens weaknesse and because they were fewer in number should have forc'd them against the light of their judgments to alter their practice or if they refused should have troden and trampled upon them or any wayes evill intreated them it had been as apparent a breach of the Laws we spake of as any oppression or violence in civill proceedings And the truth is that for men that are truly conscientious civill liberty as it is called i. freedome from illegall taxes impositions exactions imprisonments without libertie of conscience is an accommodation of little value yea without this such men are not capable of much ease or benefit by the other They are still in danger of being in trouble and molestation from the State for their conscience sake 3. Though God gave no such toleration as you speak of by a law yet he did actually tolerate for a long time together with much patience not onely a minor but a major part of the Jewish Nation in a manner the whole Nation and that not only in some opinions or practises which were disputably false or sinfull but even in such which were notoriously and unquestionably such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul Act. 13. 18. He suffered or tolerated their manners in the wildernesse fourtie yeares and afterwards in the land of Canaan many and many a yeare longer even till there was no remedy as the Scripture somewhere speaketh So then if you be willing to follow the practice and example of God an honour whereunto you seem to pretend in this Reason you must tolerate your brethren not onely in some opinions and practises which are dialectically and topically evill but even in those which are demonstratively such 4. And lastly whereas you adde that the New Testament requireth no lesse union among Christians then the old did amongst the Jewes we acknowledge the truth of what you say but the pertinencie of it to your purpose we yet desire Though the New Testament requires union amongst Christians and that very ardently and pressingly yet it doth not require him that is stronger to cudgell him that is weaker into the same opinion with him If you be of a better growth and stature in knowledge then we and comprehend such truths as wee doe not yet understand we are most willing as farre and as fast as meat and nourishment will doe it to grow up unto you onely we would not be rack'd or stretch'd to the same stature or proportion with you We shewed in our second Chapter what meanes the New Testament hath appointed and sanctified for the effecting of the unitie amongst the Saints which it requireth of them For your sixt Reason so called wee can scarce see the face of a His 1. Reason answered Reason in it You say that if your brethren do assent to your Doctrine and are resolved likewise to assent to your Discipline which shall be established by common consent they need no other toleration then the rest If your meaning be that in case they assent to your Doctrine and are resolved to assent to your Discipline viz. immediately and out of hand as soone as it comes from under the hammer and hath but the stamp of Presbyteriall Authoritie set upon it we are clearly of your mind and doe not conceive how or why they should need any other alteration then what others have Onely we somewhat marvell that you should so farre forget your selfe as to imply by this your expression that even your Presbyterian partie it selfe standeth in need of a toleration as well as ours Jam sumus ergo pares Truth I see is sometimes too quick and cunning for her