THere is no comfort to that of our Christian Libertie; yet as out of the sweetest honey the Spider suckes Poyson, so man out of this sweet comfort, by turning it to an occasion of sinfull dissention to the corrupting of the soule. For as it is now taken by some, wee may say of it, as August. said of Drunkennesse, Is not strife and contention by thee? and are not wounds without cause by thee? and are there not raylings, blasphemies, rednesse of the eyes, dropsies, plurisies, and divers deaths? So, is not the disturbance of the peace of the Church by thee? the dividing of Christs seame­lesse coat by thee? and by thee his beautifull Spouse the Church made full of wounds and blood? So these, as they who looke upon her have their affections alienated from her, and their mouthes opened to blaspheme and speake evill of her. To re­forme this abuse then, and to prevent the further increase of it, give me leave to shew you what this libertie is: First, af­firmatively, and then negatively.

1 First, It is a libertie purchased for all true beleevers by Christs most precious blood,What Christi­an Liberty is. from all the burthensome Rites and Ceremonies of the Law, and from the servitude of our own [Page 2]lusts, and of Satan, and from everlasting death. Here, first I say, it is a libertie purchased for all true beleevers by Christs most precious blood, for we are redeemed, not with corrupti­ble things of gold and silver,1 Pet. 1.18. but with the precious blood of Christ, by this word (we) here, the faithfull being understood here, and the word (redeemed) a freeing of us, who before were in servitude and bands.

2 Secondly, From all the burthensome Rites and Ceremonies of the Law, Act. 15.1. From Cere­monies. for so Peter calls them, saying, Why put yee a yoake up­on the disciples neeks, which neither we nor our fathers were able to beare? our libertie herefrom is set forth, Gal. 4.3. under the similitude of an heire atteining to full age, before he was under tutors and governours, but now he is free from this ser­vile condition: So we, when we were children, were in bon­dage under the rudiments of the world: But, When the fulnesse of time was come, God sent his Son to redeem them that were under the Law. Now then, wee are at libertie from dayes before commanded to be kept, whether new Moones, or the Pasch, Pentecoast, or feast of Tabernacles, or dayes set apart yearely for Humiliation and Attonement-making, because they were set up onely to shadow out things to come, or as a meanes of commemorating things past, which were the greatest blessings imparted to Gods people under the old Testament. The an­niversary attonement was a figure of Christs blood shed, whereby we attaine forgivenesse of our sinnes, and reconcilia­tion with God, when he entred with it into Heaven, as the High Priest with the blood of a Goat into the Sanctum Sancto­rum. The Pascall Lamb was both a figure of the Lamb of God, that takes away the sinne of the world, and a commemoration of that great benefit of being freed from their Aegyptian bon­dage. The feast of Pentecoast, of Gods miraculous putting them in possession of the Land of Canaan, and consequently of the Corne then ready to be reaped which they sowed not, the feast of Tabernacles, of their miraculous preservation forty yeares in the wildernesse, when they dwelt in Tents, that of blowing Trumpets, and those of new Moones, both to figure out the Evangelicall Trumpet, the preaching of the Gospel, which sounded in all Lands, to the beating downe of strong [Page 3]holds, to commemorate the miraculous overthrow of Jericho by the sound of Trumpets of Rams-hornes,2 Cor. 10.4. and for a signe of God remembring them when they were to fight with their enemies. Touching the Sabbath of the seven h day from the Creation, it was also figurative of the rest comming by Christ unto all true Christian soules, and commemorative of Gods resting from all his workes of Creation, and therefore is no more to be kept under the N. T. he being now come, even Jesus▪ who is the Author of spirituall rest and peace; as Joshuah gave rest in Canaan, and a greater worke and benefit being now to be commemorated, viz. of our redemption and restitution into the state of grace, from which we fell by the sinne of Adam. Wherefore we are at libertie from keeping that day also, yet not so at libertie, but that we are tyed to ano­ther, viz. the Lords Day, according to the example and pra­ctice of the Apostles, and of Christians since, because the com­mandement of keeping the seventh day is morall and perpetu­all, & not Ceremoniall, as of other Sabbaths. And Heb. 4, 4.5. the Apostle proving two rests or Sabbaths at two times, one under the Old Testament, the other under the new and con­cluding▪ ves. 9. There remaineth therefore a rest unto the people of God, plainly intimateth a Sabbath now to be kept, even the day wherein Jesus entered into his rest by rising againe, from thenceforth never to suffer or travell about to teach and to worke miracles any more, and hitherto of dayes. Now for o­ther Ceremonies, and first of meats, from which Gods people were tyed by his precept; as namely, All uncleane beasts, fowles and fishes (for so much as this was done in figure, it be­ing hereby adnumbrated, that there were two sorts of people in the world cleane and uncleane, Jewes and Gentiles, which should continue thus distinguished, till God should be plea­sed, through Christ, to breake downe this partition wall, and to sanctifie the Gentiles also through faith) we are now at liber­tie herefrom;Act. 10. onely some, as not having this knowledge think themselves tyed are still tyed, and therefore should sin,Rom. 14. if they eate of things uncleane, and the like is taught, of keeping or not keeping dayes formerly sanctified: Secondly, of Circum­cision and washings, in case of legall uncleannesse, sacrifices, [Page 4]the High-Priest and other Priests in their vestments, &c. we are not only at liberty from them all,Gal. 5.1. but if we should still use them, we should have no benefit by Christ.

3 Thirdly, I say, that this liberty is from servitude to our vile lusts and sinnes,From servi­tude of sin. Joh. 8.34. which whosoever committeth is the servant thereof, & then whoso are thus freed, are free from the danger of death and the power of the Devill; for he worketh by our lusts,Jam. 1.14. Eph. 2. unto which therefore our servitude being at an end, there is an end of our servitude to Satan also, and of our subjection to him, to bee by him carried away into his hellish King­dome.

And all this liberty we ought to stand for, but especially this last, as wherein our happinesse doth consist, freedome from sin by justification through faith, and by a vertue derived from Christs death, to whom we are joyned by faith to dye to sinne and live to righteousnesse, and freedome from the Devill and his snare,1 Pet. 5.8. and dominion, and finally from his Lion-like de­vouring of us.

2 And hitherto affirmatively what Christian liberty is, now to shew negatively what it is not:What Chri­stian liberty is not. 2 Pet. 2.19. And here I say briefly first, that it is not a liberty to any evill or sinne, because this is no liberty, but servitude to corruption, and is so opposite to Chri­stian liberty, as that the Apostle faith, How should we that are dead unto sinne yet live any longer therein: Rom. 6.2. against those, that said, If it be of grace that we are saved let us continue in sinne, that grace may abound. As the dead are bound up from doing the actions of the living, so the true Christian is said to be dead unto sinne; to intimate, that be is not at liberty to act sinne any more; as they that live in sinne, and were never mortifi­ed unto it, but contrariwise bound, that hee cannot now sinne any more;i Joh. 3.9. as St. John expresly teacheth, For what is sinne, but a breach of the Law, and he that breakes the least of those Commandements or Lawes, saith our Lord, shall be called the least in the Kingdome of Heaven; Mat. 5.19. that is, shall be rejected and put from it, as most unworthy, for such are by the Holy Ghost set forth sometimes by this word least, and sometime by the word last, as Matth. 19.30. & ch. 20.

And this makes against all them that will be justified by [Page 5]faith in Christ so, as to be at liberty to doe evill, and yet not to be said to sin in so doing: These begin in the spirit, but end in the flesh, as those of Isaacks posterity, and of Israels, who degenerated and became no better then Ishmaels: 2 Tim. 2.21. For whoso­ever is a vessell Elect, and pretious, and so appointed to ho­vour, purgeth himselfe, and is fit for the masters use, being prepared to every good worke. He that saith, to doe evill is no sinne, what saith he else, but as the cursed Serpent to Evah, touching the Tree of the knowledge of good and evill, Al­though yee eate of it yee shall not dye: so he, although ye do the evill, which God forbiddeth, it is no sinne in you, neither shall death betide you therefore. The Antinomians then from Zealots are turned Libertines, yea Serpents, which I wish that all the people of God would take serious notice of, and take heed of being beguiled by their subtilty to their destruction: For let this be received, and what Whoremonger, Drunkard, Sweater, what man full of envie, wrath, strife, &c. shall bee shut out of Heaven, seeing he beleeveth also; and thus too in the number of justified persons: But how may we confute them, sith he that beleeveth is justified, and he that is justified can have nothing laid to his charge past, present, or to come; whereas, if he doth but sin, it cannot but be laid to his charge.

Answ. It is not laid to his charge, because God imputes it not to him, and not because it is no sinne, if it were otherwise, it would not have been said,Psal. 32. Blessed is the man to whom the Lord imputeth no sinne, but rather, in whom there is no sinne, which whoso saith of himselfe, is a lyar, and hath no truth in him;1 Ioh. 1 8. yea, although he be a beleever; for it is written, If we confesse our sinnes he is faithfull to forgive them. If it were according to the opinion of these proud justiciaries, that note of St. John would fall to the ground, whereby he saith, we may know the children of God and of the Devill, He that doth not righteous­nesse, is of the Devill, and P. being a justified person,1 Ioh. 3.10. Gal. 3.20. said, He knew not what, when he confessed, saying, Of all sin­ners I am the chiefe, and complained of sin in himself,1 Tim. 1.1. Rome. 7.

Hitherto of the first. Secondly, Christian libertie is not to error, although he who holdeth it thinkes it to be truth, and in walking accordingly, walkes according to his conscience, [Page 6]neither may he therefore be suffered, but animadverted a­gainst as an evill doer, by the higher powers, provided that it be first determined by a Generall Nationall Assembly that it is an error. Hence I say, first, That Christian libertie is not a libertie to error,2 Thess. 2.11. for then it should be against Christ, who is the truth, and Gods Word which is truth; and a libertie to lying, because errors are lyes, and damnable lyes, for they that beleeve them are damned: and it is an epithite of such errors as men hold and will not revoke them, which are therfore cal­led [...],2 Pet. 2.1. Heresies of damnation, and the Hereticks are said to be subverted and condemned of themselves, Tit. 3.10, 11.

But,Quest. Whether is any error to damnation or no; because, some erring about meats and dayes, are pleaded for, and de­fended, Rom. 14.Act. 16.3. And Paul is said, to have taken Timothy and circumcised him, which yet he plainly teacheth to be so great an error, that it frustrateth the benefit by Christ, Gal. 5.1. And after long travell,Act. 21. comming to Jerusalem, he, by the ad­vice of the Church, purified himselfe according to the Cere­moniall Law, which was then abolished, and therefore the practice was erroneous. Yet, Gal. 4.10, 11. the observing of dayes is censured as prejudiciall to the good comming by the Gospel; for he saith, Yet observe dayes, &c. I am afraid that I have bestowed labour upon you in vaine, whereby it should seem, that any other legall observance, when there date was out, is of like dangerous consequence.

To this I answer,Answ. That errors are to be considered, either in the foundation, or in the other building; error in the founda­tion is about Christ, who is the foundation whereupon his Church is built,1 Cor. 3, 11. neither can any man lay any other; yet the Church is said, to be built upon the Prophets and Apostles Jesus Christ being the chiefe Stone of the corner, where, by the Prophets and Apostles, their preaching of the truth, and Pro­phesying, and committing the substance of all to writing it meant, but especially the faith touching Christ, as the princi­pall thing in these writings set forth, and the Law of the ten Commandements, which he must keepe that will enter into life, and the Sacraments, of which, whoso partakes not cannot [Page 7]be saved. Now in the foundation to erre is damnable, because this is to rase the foundation of life to a mans selfe; and if the foundation be rased, whereupon the hope of life is built, what can this be but a vaine hope, as that building is vaine which is set upon the sands, and shall certainly come to ruine? Thus the Jewes and Turkes, because they have no faith in Christ, are in a damnable error: And likewise Heretiks, who hold not the holy Scriptures to be the Word of God, or Jesus, not to be very God as well as man, or justification, not to be by faith in Jesus Christ, or deny the resurrection of the dead, or the distinct beings of soules after death, or the blessed Trinitie, or confession of sinnes to bee necessary for the faithfull, or the like monsters amongst Christians, are all in damnable errors.

Lastly, Papists, who hold not Christ to be our onely Media­tor, but sacrilegiously adjoyn to him Saints and Angells in this mediating or interceding office, and are makers and worship­pers of Images, and of the host or sacrifice, as they falsely call the bread in the Sacrament, and beleeve in the Pope as infalli­ble, and justification by workes of their owne, and that satis­faction must be made to Gods justice by each one, in suffering the pangs of Purgatory fire, before he can enter into life, with a rabble of many errors more, doe also erre damnably. Yea, if any man hold any such error, although not all or more, he erreth damnably.

Touching other errors in the building, they againe must be distinguish't into errors simple or obstinate. Simple errors, are errors that men fall into for want of a right understanding of the Scriptures, being ready when they are shewed them to be turned therefrom: Obstinate errors, are errors stifely ad­hered to after discussion and determination against them in a lawfull Councell. Now, simple error in such things is not damnable, but obstinate is. For, at Ierus. there was a Councell of Priests and Levites assisted with a Judge, whereunto in case of difficultie all men are required to come,Deut. 17. [...]. and the determi­nation being by them made, in any controversie, all are so bound unto, that he, who will not stand to it, shall dye there­fore. Before this, Moses, who was a man extraordinarily in­lightned [Page 8]lightned by God, advising with God from time to time, was the supreame Umpire. And the like unto this was done, Act. 15. when a difficult question, about which divers were of di­vers opinions, was resolved, by the Councell at Jerusalem, for this was sent to all the Churches to be kept by them. And the Apostles, by taking this course against diversitie of opinions, gave example to us in succeeding ages to doe likewise. Where­fore, at all times, the custome of the Chu [...]ch hath beene by Councells to make Canons and determinations of controver­sies, and so it ought to be done at this day, wherein more que­stions arise then ever in any one age before, and to the Coun­cells determinations ought all to stand: And if any will not, their errors now are obstinate, and presumptuous, and dam­nable. By this we may conceive, why they that erre about matters not of the foundation are so sharply censured some­times? and yet at other times defended, or tollerated.

But what Councell is a lawfull Councell in the power wher­of these determinations are?Quest. or there being a lawfull Coun­cell, are we so sure,Of Councels that the Judges in these dayes, shall deter­mine nothing but the truth, as the Apostles and Elders at Je­rusalem, Act. 15. or the Priests, Levites, and Judges in elder times; and if not, there is not the like reason of being subject to their determinations?

To the first of these quaeries, Sol. 1. I answer, That a lawfull Coun­cell in these cases, is not a Councell consisting onely of secular Judges; for that at Jerusalem of old, consisted of Priests and Le­vites principally, and a Judge or two adjoyned to them, that is, so ne few in comparison of them, and the other more lately in the same Citie, of Apostles and Elders, that is, Preachers of the Gospel, having certain Brethren also adjoyned unto them. But it is a Councell consisting of Preachers, who are by Prayer and arguing to sist out the Truth, some Brethren also being joyned to them, as there were in the first Councell at Jerusalem, that by their joynt consent, their Decrees comming out, all sorts may the more willingly submit to them; for never did any offer in former ages to take this power from professed Theologues, I mean the power of judging in matters The ological; and to give it to secular Judges: Neither do I know, whether the presump­tion [Page 9]of Saul, to offer Sacrifice; or of Uzziah, to offer Incence, were more offensive to God then theirs, to doe this Priestly office, the Priest being excluded therefrom. For any common Priest might offer sacrifice, but to the High-Priest, and other chiefe Priests and Levites, Fathers of their families, as most choice men from amongst the rest, this office of judging in difficult cases was committed, and therefore in some respect an higher Priestly office: Neither did Uzziah so take upon him to offer incense, as to put Azariah and other Priests from so do­ing. It is a knowne saying, Tractet fabrilia faber, quis (que) suum callet artem; neither doe men goe to any other but Physitians to judge of diseases, to Lapidaries to judge of precious stones, and to Lawyers to judge of Law-cases; and shall it then be thought right, leaving the Theologues, whose profession and studie it is, to goe to others, who in Theologie be but their Schollars, to judge of matters Theologicall? But if this moves you not, looke at Gods owne expresse Word, The Priests lips shall preserve knowledge, Mal, 2.7. and they shall enquire the Law at his mouth, that is, not, what is therein written, for that was obvi­ous to any man by looking into the booke, but according to the Law to judge in this or that difficult case.

Againe, yee, saith Christ, are the lights of the world, Matth. 5. and no man takes a light and puts it under a bushell, &c. which words, what doe they show, but that the Ministers of the Gos­pel ought to be used as lights, not onely to give light by clea­ring obscurities in the word, but also by determining the truth in any darke or difficult question which shall arise? But it is feared, if this be granted, the power of the Minister will be too great, over-topping even the highest in some things; and why did not Joshuah then fearing this, desire the Lord, that he might not have recourse to Eleazar the High Priest for councell and direction,Numb. 27.11. and likewise other Judges and Kings after him? What King did better then Joash in the dayes of Jehoindah, whilst he hearkned unto, and suffered himselfe to be informed by him? and that it was a custome in Israel, even till the birth of our Lord,Mat. 2 4. to seeke information about divine things in difficult cases of the Priests, appeares in that Herod gathered all the chiefe Priests together, to know in what place [Page 10]Christ should be borne, and the first most famous Christian Emperour Constantine, that things might be rightly deter­mined in the Church, did the like when he called the Coun­cell of Nice, that I say nothing of other Emperours, his Successours calling other Councells at sundry times to the same ends. If a transcendent power in the ministery be feared, if it be committed to them to judge in difficult cases, why is it not likewise feared in their having power to preach permitted unto them to all estates and degrees? For the Prea­cher in the Pulpit is above all his hearers, how great and excel­lent soever they be, as being one that personates Christ as his Embassadour,Heb. 13.17. to whom even Kings and Princes must submit as to an accountant for them, unlesse they will have him doe it with heavinesse, which will be unprofitable for them. There is no man that knoweth not, that such as are superiour in some respects to all others, are yet inferiour in some to the Higher Powers, & subject unto them even as others of their Kingdom, and even in that wherein they are superiour, they are subject at their command to assemble together and to doe their office, and to such mulcts and punishments as they shall inflict upon them, whether justly or unjustly, as Zechariah stoned by Joash, Michaiah imprisoned by Ahab, Abiathar deposed by Salo­mon, and the Prophet reproving Asa put in the Stocks by him; onely let the Higher Powers take heed, that they punish not unjustly, as some of these did, and smarted for it. If then their Soveraignty in worldly things bee kept untoucht not­withstanding the determinative power in things pertaining to godlinesse, permitted to chosen men of the Clergy, why should they sinne against their owne soules so much, as debarring them herefrom, to whom it is given of God, and properly be­longs, to ingrosse it to themselves? Is a Kings power any whit the lesse, if he commits his Law-businesses to the judge­ment of his Lawyers, and then followes that which they pre­scribe? No more is it, when Ecclesiasticall matters, being committed to Ecclesiasticall men, to judge and shew the truth therein, their judgements are followed by all men.

And hitherto of whom a lawfull Councell doth not consist: Now let us see, how it should be composed, and by what au­thority [Page 11]called; and to know this, wee need not look further then to the Councell assembled at Jerusalem, for of such as that consisted, ought every Councell that resolves doubtfull que­stions, to consist, and so they ought to be brought together, that is, of Preachers sent from those places where the questi­ons doe arise, to the chiefe City, to joyne with the Elders or Preachers there, all the Brethren that will, being present to beare and consent: They are not then to be appointed by particular men, of what power or authority soever, but a cer­taine number to be chosen and sent from each great Towne or City, even so many as they shall think fit, who have the power to command this to be done, for it is a businesse concerning all, and therefore in choosing the men, through whose hands it must goe, there is great reason that both Ministers and peo­ple should all have a stroake, the Decrees concluded upon, be­ing thus in a manner their owne, and therefore such as every good Christian will be regulated by, and ashamed to oppose. If the Councels called by the Popes of Rome be considered, by this rule, they will be found not to have beene any lawfull Councells, because they appointed each one in his time, the men that should assemble: Neither were those Councels cal­led by the Higher Powers, as all the most ancient Coun­cels were, ever since there were any Higher Powers to call them.

Lastly, the Decrees of those Councels, especially of Trent, were none other but the Popes, by whom a party was made to carry all things as [...]ee would have them. And even for our owne Assembly, I would it might be considered, whether there were not an error in the calling of it, which haply is the cause why it succeeds no better, nothing being yet done to the bea­ting downe of dissentions in our Church, but they rather en­creasing more and more.

But although the Assembly be most lawfully met, they are not infallible as the Apostles were, who met in the first Coun­cell at Jerusalem.

I answer, a lawfull Councell or Assembly is the most infal­lible meanes that we have given us of God to determine the truth in every particular, and therefore the Decrees thereof [Page 12]ought to be followed and reverenced by every childe of the Church, none of them being against, but according to the evi­dence of the Word, which is the rule whereby we ought to goe in all things.

That it is the most infallible meanes it appeares, because here are assembled the greatest Lights, and most Orthodox, from all parts of the Kingdome, and that according to our pre­sident; and what are a few in corners here or there in compa­rison of them, that their opinions should not all give way to the Councels Decrees? Certainly, if these Decrees be fallible, theirs be much more; for the promise runnes, Where two or three are gathered together in my Name, there am I in the midst of them, it being said before, What soever two of you shall consent about on earth, shall be ratified in Heaven. Where hee speakes without all doubt of Preachers rightly assembled, to deter­mine of difficulties; for he saith, Whatsoever yee bind on earth, shall be bound in heaven: And not of men privately meeting some few of them together, because so the Decrees and points agreed upon by one Assembly, might be contradicted by a­nother, which would be so farre from conducing to unity, where there be differences, that they would be in danger of encreasing more and more. And if Councels consisting of Elders or Preachers be not the most infallible meanes, why did the Apostles adjoyn the Elders to them in that first Coun­cell, when as they alone were sufficient to have determined all that controversie: They did doubtlesse therefore by so do­ing, intimate unto us, that it was the will of God in future times, when they should be departed hence, that the Elders should from time to time be assembled, as need required, to determine the controversies that should arise in the Church, to trouble the peace thereof. And this being done, if the De­crees should be rejected by any because the Councell was not infallibly guided, such assembling were a vaine and frustrate act; which to say, sith it is Gods way, is no lesse then Blas­phemy.

But some haply will say, there must bee Heresies in the Church, that the approved may be knowne, and therefore no Councels should be called, but all men permitted to their own [Page 13]opinions; there is a day comming, when every mans workes shall be tryed, and then no erroneous opinion shall stand,1 Cor. 3. but vanish as stubble burneth by the fire; before that day it is vaine to attempt it thus, sith Christians of all Congregations in the Kingdome are not bound to follow the Decrees of any one Councell whatsoever, which may erre as well as they.

I answer, because there must be Heresies, it doth not follow that the meanes most effectuall to beat them down should not be used: as it doth not follow there must be diseases in the City, therefore no Colledge of Physicians is necessary there. Though by all the meanes that can be used, errours will abide till that day, and not all be extirped, yet all will not, but many will vanish before, as they have done by meanes of Generall Coun­cels in former times, and many millions who are fluctuating without Decrees of Councels, whereby they may know what is to be stood to, shall hereby be established, for the rest it mattereth not so much, seeing they are not of the number of the approved, as may now be knowne by their still adhering to their owne errours, For how else are the approved knowne in times when there are errours, but because so adjudged, they are ready to revoke them.

And lastly, as I said before, in all right reason, that which is most fallible must be regulated by that which is lesse fallible; and whereof we may say, as the Prophet sometime said, O Lord if I be deceived, thou hast deceived me: And therefore in submitting to such Decrees there is safety; but in following private opinions, danger. For here the Lord is to direct ac­cording to his promise, and to approve what is decreed, and his Spirit is by earnest prayer craved, whom he hath promised to give to those that aske him, and they that meet and aske are their success [...]urs, who upon praying had visible signes of Gods Spirit comming amongst them, all which are strong intimations, that a Councell lawfully called and constituted, is not so subject to erre, as many conceive, but so guided as that we may and ought to embrace the Decrees thereof, be­ing assured, that in so doing God will never call us in question for ever: whereas if we be led by private opinions, how plau­sible soever they seeme to be in out shallow braines, we must [Page 12] [...] [Page 13] [...] [Page 14]endure his severe examination and sharpe censure therefore. And hitherto of this, that Christian liberty is not to errour, and of the meane, whereby the truth may be known from er­rour, that it may be imbraced, and all errour rejected.

Now if any, notwithstanding the Decrees aforesaid, will still persist in his errour, he is not to be tollerated in a Chri­stian Kingdome: For after the determination of the Priests and Judges, before spoken of, he that did contrary was adjud­ged to dye, as doing presumptuously, that others might heare and feare; and indeed what feare of running with those that erre against such determinations, but by corporall punish­ments. Oderunt peccare boni virtutis amore, oderunt peccare mals formidine poena. It is evidently the cause, why errours are so greatly multiplyed in these times, every one without controle holdeth what is good in his owne eyes, no higher power being feared in so doing, as wanting a Sword to punish in such cases: For let any man speake unpartially, and he cannot but say, that men have growne much more audacious to broach their er­rours since the Government of Bishops, as bad as it was, went downe, then they were under it, which verifies the saying, That a tyranny is better then an Anarchy. There must then be a Sword to punish errour, as well as evill doing against the Morall Law, which even Heathen Magistrates used the Sword against. In the Bishops time there were two Swords, one temporall, and the other spirituall, as they were called, but improperly, for the onely spirituall Sword is the Word, the Discipline but a Rod, of which S. Paul saith, Shall I come unto you with a rod, or in the spirit of meeknesse. We are now to de­sire onely one Sword for punishment both of wickednesse and errour, but it must then be drawne against both: For as the Magistrate drawes his Sword against injustice, because if hee should not, his Kingdome could not stand: So if a Christian Magistrate drawes not his Sword against errour, his Christian Kingdome will be in dangered, as ours is at this day; but in ascribing to the Magistrate all power to punish, we ascribe not power also to judge in divine things, as hath bin already shew­ed, lest any should take asserting of the Civill Magistrates go­vernment alone to be sufficient in a Christian Kingdome, as [Page 15]an intimating of this power in them also; the contrary to which, the Author thereof doth in the same Tract declare.

But now to clear yet a little more that point of Ecclesiasti­call Government, if the Higher Powers will have it, as it seemes by their Ordinance they will, I have written nothing to oppose them herein, but to shew, that it may be spared in this Kingdome; yet if this Government be set up, it would be considered, whether it may according to Gods Word con­sist of ruling Lay Elders in part or not, and by those, that hold it may, whether those Elders should have e­quall power to censure with preaching Elders; For first, there is no plaine place of Scripture for them; that 1 Timothy 5.17. being manifestly wrested to prove them, as tending to nothing else, but to shew, that preaching Elders, who both rule well and labour in the Word, are most worthy of all o­thers of double honour, because some might think, that being imployed in the office of Government, wherein some other Preachers were not, they needed not to labour so much in preaching; to take them off from this, and to put them upon assiduons preaching notwithstanding, the Apostle gives that commendation to such teachers as both execute the office of ruling well, and diminish not their labours in the Word upon this occasion; for so we know some of them have done, when they were once come into the ruling Office, thinking it to be a supersedeas to any great paines taking in preaching for time to come. Let ruling Lay Elders be here understood, and it will follow by reason of the next words, For it is written, thou shalt not muzzle the mouth of the Oxe, that treadeth out the Corne, that they must have maintenance from the Church as wel as Preachers, which were such a burthen as was never yet laid upon the people of God in any age.

To the next Quaere about their equall power, there is no­thing which can be brought for that, but the mentioning of governments, 1 Cor. 12.28. so that unlesse all governments be equall, this cannot hence be inferred. It may hap [...]y be in­serted, that there are other Governments in the Church be­sides Teachers; but let the judicious Reader but marke how S. Paul comes to speake of them, and he cannot but acknow­ledge [Page 16]them to be an inferiour sort of Governours, and that Teachers are the chiefe: For having said, that God hath given first Apostles; secondly, Prophets; thirdly, Teachers, Hee addeth, after that helpes, governments; as man was first made, and after that woman to be an helpe unto him, and under him to govern in the Family; and he saith not Helpes and Govern­ments as divers Officers, but helps, governments, by apposition to set forth one and the same, viz. helping Governours.

All that can be proved then from hence, is, that Teachers are not to governe alone, it being too much distraction, and a burthen too great for them, but some of the Brethren being joyned unto them to help them in this worke, by having an eye to the inordinate, and admonishing them, and in case they shall not so amend, to proceed against them, as the Tea­chers upon information shall judge necessary; neither can any more be inferred from Rom. 12.8. where it is said, He that ruleth with diligence; that is, the Brother preferred to this office of ruling under the Teacher; long after whom, to shew his inferiority, hee is also there named. And thus it may bee granted,1 Cor. 5. that Lay men in office may keep from the Commu­nion the unworthy; yea, and ought to doe it, when they are so judged: as 1 Cor. 5.

But what is all this to their suspending of the Teacher, or to any lay brothers power over him in spirituall cases? This certainly belongs not to him, but to some Timothy or Timothies convened to make a Presbytery to heare and judge thereof. Neither have we any ground to prove, that this Office of judging belongs to every Teacher, but to some most discreet and able. But to returne againe to the Argu­ment in hand about punishing the Hereticall.

It is objected,Object. whatsoever the proceedings were under the Old Testament; yet under the New no punishment is ap­pointed for such as erre, although against the Decrees of a lawfull Councell; yea, they that hold contrary things, each one according to his conscience, have a supersedeas granted them from being judged: And in the Parable of the Tares, it is commanded, that they should be let alone till the day of Generall Judgement.

[Page 17]I answer, the same Lord who hath forbidden to pluck up the Tares, that is, Hereticks, hath also commanded,Sol. Goe out to the hedges and high-wayes, and compell them to come in: Now compulsion implyeth punishment;Luk. 14.23. for how else doe the Higher Powers compell their Subjects to this or that, but by punishing the refractary? it can by no meanes be understood of exhorting, or perswading, for that is spoken of before, vers. 21. where a company are said to be brought in, and yet there was roome, some remained still in corners, in hedges and high-wayes, as thinking it best apart by themselves, to serve God according to their owne imagirations, so forsa­king the Assemblies, where this Feast is kept by Preaching the truth, to the nourishing and refreshing of the soule, but no errour to the corrupting and poysoning of it. Augustine saith, that he was sometime of opinion, that none ought to be compelled to the unity of the faith, but seeing by experience both in Hippo, the City where he taught, and elsewhere, that many who were for feare of punishment compelled, that were Donatists, afterwards proved true Converts (as appeared by their owne confessions,) one and another saying, I thanke God that I was compelled, for by this meanes I went from my errour, in which I would not now be for the world, hee changed his opinion, and counselled the Emperour to proceed against Hereticks by punishments. And he saith, although the Lord doth not expresly command this compulsory way, yet in converting Saul from a persecutor, he set us a sample teaching the same, for he first strooke him to the ground, and in his eyes, and then converted him.

Chrysostome likewise is for compelling by punishments, but not unto death, least thus some, who might be turned, bee directly sent downe to hell: And with these speake the rest of the Fathers generally. For the objection of the tares, that pa­rable proveth nothing, but that in case that wicked Hereticks cannot be rooted out without indangering the wheat, they must be let alone, but not because it is unlawfull to punish them. Sometimes they so abound, that execution cannot be done, but the good must fall as well as the bad, and then wee must not goe about to pluck them up, but leave them to God [Page 18]to take order about them in his day, grieving for their bind­nesse, and praying to him to open their eyes, that they may be turned. At other times they are not to be tollerated, but may and ought to be pluckt up, as they that will otherwise overgrow and marre the Wheat, which God so much tende­reth.

And another reason is by Expositors yeelded also, why hee would not have the Tares pluckt up, because they might in time be converted into Wheat, and of such of them it may be said, that being pluckr up and destroyed, the Wheat is in part pluckt up in them.

Lastly, although the curting off of Hereticks be here for­bidden, yet all punishment in their goods, persons, liberty, or by exile is not forbidden, whereby Christian Magistrates pro­ceeding against them, do all that in them lyeth for their con­version, and so cleare themselves from guiltinesse in respect of their errours, which otherwise they cannot doe; provided alwayes, that no Idolaters or Blasphemers be counted in the number of those that are not to be persecuted to death, nor such as to promote their errours stir up sedition, or move re­bellion in the Kingdome; for all such ought by the Law of God or of Nations to dye for it, although not for the errours which they hold: And doth it not stand with good reason, if the Magistrate ought to deterre by punishments from lesser evils, that he ought likewise to proceed against greater? but against theft, and adultery, and fornication, and drunkennesse, hee ought to oppose severe punishments; and errours are greater evils then these: for hereby men are robbed of the heavenly treasure;Col. 2. [...]8. spirituall adultery is committed, a mans errour being loved more then Gods truth; and here is drun­kennesse though not with wine, yet with the spirit of giddines, by which the Hereticke is lead. Whereas they object Christs not bidding to punish Hereticks by death, or other worldly mulcts, or yet by Church censures, this last is apparantly false, for somuch as binding is in Church-censure; and hereof it is said, Whatsoever ye bind upon earth, &c. implying, that as they should see cause, they should bind; and upon this ground S. Paul censured Hy [...]s and Alexander, 1 Tim. 1. for denying the [Page 19]Resurrection, delivering them to Satan, and for his not bid­ding to inflict worldly punishments, no more did hee upon Malefactors; but contrariwise seemed to be against the pu­nishing of the adulterous woman,Joh. 8. and spake kindly to the Thiefe upon the Crosse, &c. if then an Argument may bee drawne from hence in favour of errour, much more in favour of Malefaction.

But all men will count him absurd, that shall argue thus, Christ hath not bidden to punish Malefactors under the Gos­pel, therefore they ought to be permitted, and not punished. But to put it out of doubt, that such as are punishable by the Law, are still punishable under the Gospel, he sayes, I came not to dissolve the Law, but to fulfill it; but how is it not dis­solved, if punishments set about it, as walls to sence it, be taken away, whether they be of the Malefactour, or wedded to their owne wills against determinations made according to God?

But shall a man be compelled to any thing against his con­science,Object. which it is Christs will, that every one should be per­mitted to follow, as S. Paul declares it?

I answer, if this be received as a generall rule, it will both follow,Sol. that whosoever doth according to his conscience sin­neth not, neither ought he therefore to be proceeded against, and then what sinner shall be counted a sinner, or justly bee brought under censure? Not the poore, who steale from the rich, for he thinkes in his conscience, that being in want, and the other man abounding, he may take a little from him for his succour: Nor the godly, as they are taken to be, who un­reasonably oppresse such as they count wicked, for they thinke i [...] their consciences the wicked are but as the Aegyptians whom the Israelnes robbed without scruple, and that all things are theirs, and that the wicked are usurpers: Nor the Forni­cator, who hath no wife of his owne, and therefore thinks it is no sinne to lye with a Maid; especially, if he intends to make her his wife afterwards: Nor the Higher Powers exer­cising tyranny against those that will not submit to give unto them what they require, for he thinks in his conscience, for­somuch as every soule ought to bee subject to the Higher [Page 20]Powers; and Samuel tells the people, that this will bee the manner of the King, he may be thus tyrannie all towards those that deny: And so Ahab might thinke he did not ill in taking away Naboths life and Vineyard both, who would not yeeld unto him his Vineyard.

Lastly, that I be not too tedious in this straine, a justified man may steale, lye, commit adultery, drinke drunken, and what not, because he thinkes in his conscience it is no sinne in him; and so a gap shal be opened to all abominations, and he that seekes to stop it shall be a wicked intrencher upon the Christian Liberty, and make that punishable which by divine Authority is commendable.

Seeing then to what exorbitancie such a tenet groweth, to stand for the liberty of every conscience, let us see if wee can find out what the liberty of conscience indeed is: It is nothing else but a liberty in things indifferent, which are neither com­manded in the Word of God, nor forbidden (or if they be, it is not yet manifest to my conscience that they are so) to doe, or not to doe them, till that by a Generall Councell assem­bled the questions be determined, and then they are no more indifferent, but a conscience is to bee made by every Christian of submitting therevnto.

For first, that the conscience spoken of, Rom. 14. and per­mitted to each one to follow, is conversant about indifferent things onely appeares, because all his discourse there, is, about meates, eating or not eating, and keeping or not keeping dayes, which being formerly commanded, but now that com­mand released, yet not in the conscience of some, who were not perswaded of it, they refrained from uncleane meats still, and kept still the Sabbaths and new Moones. If therefore in his conclusion he should make conscience a mans guide in all other things also, his conclusion should be larger then the pre­mises, which is against the Law of disputation. It is there­fore certainly in indifferent things onely, that a man may and ought to follow his conscience, and not in any of the cases be­fore spoken of, or the like, for therein we have a more cer­taine rule, viz. the Word written, according to which every one ought to walke; and if he doth not, he is a transgressour, [Page 21]and ought to be judged therefore, whatsoever he thinks in his conscience touching the same.

According to this the Papists conscience will not beare him out in his Idolatry, or exempt him from punishment; nor the troublers of our Church peace by Sosinianisine, Indepen­dencie, Anabaptisme, or Seperatisme, some denying Christ to be God, the Resurrection of the dead, some the distinct Be­ings of soules after death, the Unity of the God-head without distinction of persons, and the Holy Scriptures not to be the Word of God: Some againe standing for each particular Congregation to be absolute in it selfe, and not to take Ordi­nances or Decrees about divine things from any Synod or Assembly whatsoever, and to consist onely of holy persons gathered out of divers Congregations. Some against the Baptizing of Infants for want of actuall faith, and some deny­ing all Congregations to be Churches wherein the wicked are mixed with the righteous. For first, the Papist goeth against the generall Rule of all consciences in his Idolatry. Secondly, the Sosinian raseth the foundation of the true Christian Faith. Thirdly, the Independants conscience is not conversant about indifferent things; And the like may be said of Seperatists and Antinomians and Anabaptists. For how ill doth it follow, they whose consciences would not permit them to eate of some meates, or told them that the appointed Feasts were still to be kept, were tollerated to follow their owne consci­ences, therefore they ought to be tollerated, whose conscien­ces are for wayes of their own, which even themselves are not yet fully resolved upon, or at the least refuse to declare, which were never commanded, or in the ancientest times walked in, and which so farre forth as they are declared, tend to the ta­king away of the meanes of unity in the Churches of Eng­land, and consequently to endlesse contentions and confu­sion, as is the case of the Independents?

Againe, how ill doth it follow, therefore they are to bee left to their owne consciences, who judge others against the evidence of Scripture, as no true Churches, and therefore contrary to them, forsake their Assemblies, as the Separa­tists? or they are to be left to their owne consciences, who [Page 22]call in question the constant practice of the Universal Church ever since the Primitive times to this day, as the Antbaptists: O [...] lastly, they who by their new Doctrine lay a foundation of Libertinisme, as the Antinomians? The consequence in­deed is good, therefore they ought in times past to have been left to their owne consciences, who would not submit to the use of Ceremonies introduced by man into God▪ publike Worship: And I am perswaded that the most religious, who lived then, but departed before these troublous times, had no further thing in their desires, then the abolishing of them, and of Lord Bishops their violent abettours, and of Prayers reading in the Congregation, and a Presbyteriall Govern­ment setting up, and Canons and Constitutions to bee made by a Generall Assembly, for the regulating of all particular Churches in the Kingdome. Having therefore by Gods pro­vidence attained to all these things, why should we instead of being thankfull to God therefore, mutin and make new stirnes and troubles, to the eclipsing of the glory of this our happi­nesse? and to the retarding of a compleat blessed Reforma­tion, and Government setling; for want of which, Schismes and disorders doe so much abound in all places? And why should yee that are the Higher Powers, if such as dissent, will not by any perswasion be moved to reconcile, through a ten­der regard to cōsciences in these cases not to be regarded, che­rish any hopes in them of being tollerated in their singulari­ties any longer? Consider, I beseech you, what hath been said, and provide that there may speedily be such an Assembly, or yeeld unto your owne that power which belongs unto them, suffering them to declare their judgement themselves touch­ing Government, and of all doubtfull cases to determine in things pertaining to their owne Profession; and this being done, by your Authority confirme it, not suffering any im­punè ferre, that shall oppose or contemne the determinations thus made, under any pretence whatsoever. Thus peace and unity shall soone be restored to our Church, which is so well pleasing to God, and an end put to hellish dissentions, im­possible otherwise to be quelled; and yee by being a meanes hereof, under God, as hee expects in regard of your place, [Page 23]that yee should be, shall be blessed and happy for ever.

And hit [...]erto or sinne and errour, unto which no liberty is given by Christ. Now thirdly, I say, that Christian liberty is not to shake off the yoake of the King and Parliament, a Democracie being advanced above all, according to a late se­ditious Pamphlet, going under the name of A Remonstrance of many thousands, being full of unparallell'd insolencies: For Christians must be subject to the Higher Powers, as all men that are but little conversant in the Holy Scriptures know, and hereby purchase credit to their Religion, which would otherwise become odious to Principalities, keeping them far enough off from being nursing Fathers to Gods Church un­der the New Testament, as it is prophesied, that they should be: They are the Ordinance of God, and such an Ordinance as that whosoever resists them shall reape unto himselfe dam­nation, as a resister of God. It is not to bee inquired into, what miseries the Kingdome hath suffered by Kings; for so they did in the Kingdome of Judah and Israel, yet nothing by any man of God intimated, that they should attempt to shake off that yoake. A King is sometime given by God, by whom he reigneth in wrath, and then hee must be endured till he that gave him releaseth the Kingdome of him againe; For as David said even touching Saul, who can lay his hand upon the Lords Anointed, and be blamelesse? And for a Na­tions being under a Monarch, it was Gods owne constitution, when he set up Moses & after that Judges successively to rule in Israel, untill the time that he gave them a King, and when for their sinnes after the Reigne of many Kings, they were carri­ed away captive into Babylon, Esa. 1.23. the Lord promising at their re­turne from thence more pure golden times, he saith that hee would restore them Judges, as at the first, and not put them into a Democraticall estate; and by Princes, as Judges, one succeeding another, they were ruled untill the time of Antio­thus Epiphanes, above two hundred yeeres, which sheweth Monarchy to be of God, and best for his people, where it may be had, and that they know not of what spirit they are that cry it downe. And as for the Parliament, which is the great Councell of the Land, without which the King can doe no­thing [Page 24]it is therefore to be understood also under the name of the Higher Powers, that is, both Houses, and not one of them, the other being nullified at the will of the people, and therefore as Higher Powers to be submitted to, and wherein they doe amisse to be sought to by petition, that it may be re­formed, and not taunted and checked as underlings by the multitude; yet the multitude is not by them to be contem­ned through pride, but their grievances duly to be considered, and their just desires satisfied, which is the end of Parliaments, that it prove not according to the saying, Laesa patientia fu­ror, and in a mad fit what expectation, that men should be mo­derated by reason, and not rather breake out to the con­fusion of all? which God avert for his Mercies sake.

Amen.