The Government of the Churches of Christ
4. They do that which is worse than all this, for when they have joined with the World, they make use of worldly force, and compulsion, and employ and call in Aid and Strength from the World whereby to compel their poor Distenting Brethren to their way. How contrary is this to Christ's Advice and Counsel, who tells us, that the World will hate us sufficiently, and therefore we need not lay Load upon one another. But they joining with the World, it will afford them carnal weapons in this case, because of its hatred to any who are godly. And yet all this must not be counted Persecution. But I would ask, how doth the Antichrist of Rome persecute? Is it not by Imprisonment, and Death? And is not confiscation of Goods, though' not materially the same punishments, yet a sort of Persecution too?
5. They do this for Points of doubtful Disputation (as the Apostles phrase is) for both the things urged by them, and the Power which they challenge to impose them are such. They are such disputable matters, as men may dispute their hearts out about them, and yet not prevail to a conviction. But oh! how is this such a Peace, such a Love of Saints to all Saints as should, and might distinguish them from all the World besides? for it is such a distinguishing Love, and Peace, which Christ enjoins, as is not to be found in all the World besides. It is so remarkable a Love, that by it it might be discerned even by the World, that these are Christ's Disciples. How many differences far greater doth Rome the Antichristian World indulge to her Children in variety of Orders, Points of Doctrine, &c. And yet these men will not allow a Liberty in smaller things. They will not use the same Forbearance as the Men of the World commonly observe one towards another.
6. They farther herein go against as clear Rules, as any are in Christianity, or the Scriptures, while they thus impose things of doubtful Disputations. Is not that a clear Rule, Phil. 3. 15, 16. Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing. We are to leave the rest to God to reveal when he pleaseth. It is another clear Rule which we have, Rom. 15. 1, You that are strong, bear the infirmities of those who are weak. This we are to do to fulfil the Law of Christ. Is it not a clear Rule, That everyone should please his Neighbor for edification? Rom. 15. 2. We should then follow things that make for peace, and whereby we may edify one another: But when they act thus contrary to these Rules, they pretend that their design is to procure peace in the Churches, as if the only way to peace (which they take for granted too) were to impose the more common, and generally prevailing Opinions concerning Faith, and Worship, upon others who do dissent; and if they do not submit unto those Impositions, to restrain them from holding any Religious Assemblies, or enjoying among themselves those Ordinances of the Gospel, which may edify them. If we look into Holland, we shall find a Toleration of Worship allowed to those who dissent from the Establisht Constitution. If we go to Turkey, the East-Indies, or to any Government of Mohammedans, we shall see that Peace is granted even by them to Christians, by a Toleration, and Forbearance of them. And what? must there be no way among Christians for Peace, but to constrain all to be of one mind, and that in things of lesser and doubtful moment?
7. They retain these Principles, and Resolutions, even while themselves are persecuted by other Protestants, who profess to do it out of the same Conscience, and Principles, upon which they themselves do proceed (only mutatis mutandis) and think they ought to do so, and that they do God good service in it. Our Presbyterian Brethren have been put by, and not suffered to Preach, as being thought not to be legally Ordained, or not to worship God as they ought. And while they cry out Persecution, Persecution, when it falls thus upon themselves, how can they have any secret reserve, or entertain any Principles to lead them unto a resolution to do the like things unto others whom they judge to be godly persons, and who differ less from them in Doctrines, and Substantials of Worship, than they do from other persons? I will only say this in allusion to that in Ezekiel, Wilt thou persecute under the power of those who persecute thee?
8. The most Moderate of them condescended indeed so far, that Saints unsatisfied to hold Communion with them, might continue in their Congregations without being pressed to come to the Lord's Supper, but it would not be allowed that they should enjoy this Ordinance in other Assemblies of their own. Thus it was debated in the Assembly, and the reason given for it was, such an Allowance would be against the common Peace, and disturb the common Establish'd Rule. And so out of Reverence to their Opinion, and Way, others must stand out, and be excluded from this great Ordinance forever, in Reverence to, and for the sake of the pretended Peace of their Church. The great business pretended is Peace, the Peace of the Church, ay but let them yield things conducive to Peace too. For the Peace of the Church doth not lie in this, that none must be suffered in anything to differ from it. Peace doth not consist in this, that many persons truly godly must stand out, and be deprived of Worship, and Ordinances, for fear of displeasing them by entering into separate Congregations, which they cannot endure to see: Peace doth not consist in paying such a Reverence to a Church, that all who dissent from it must forbear meeting apart for Religious Worship. No, let us truly follow the Apostle's direction, Rom. 14. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. And from hence these are the great things which may be complained of in the Case.
1. That some persons think Peace to lie only in men's quietly not enjoying Ordinances in separate Congregations, as if there were no way to Peace but this. But there is another way of Peace, in bearing with men notwithstanding their different Practices, and Judgments. Tho' one man keeps a day which another doth not, yet peace may be preserved between them both, and this is the peace to which Christ exhorts us. It is not as if there were no other way but this; if you cannot be of our mind, and if you will not enjoy the Ordinances in Communion with us, you must fly out of the Land for them.
2. While they are so urgent for peace, they forget what follows, Rom. 14. 19. that we should mind such things whereby one may edify another. If their claims for peace would hold, yet they run away but with half the Apostle's Rule, whereas all of it should be taken in. These Dissenting Christians should have the Lord's Supper (which they scruple to receive in your Parishes) for their Edification, for it is that whereby they are to be built up, and we are to please our Neighbor for his edification. Yea this is of far greater moment to each Saint, than that dull Tyrannical peace which is aimed at by a Coercive Power. If indeed those to whom forbearance is used, disturb the Public Church Assemblies, and would hinder them in the Ordinances, let them have the due reward of their Turbulency, for such behavior is contrary unto peace indeed. But men might have peace, and others by them, and among them might have peace, true, everlasting peace, if they could quiet themselves in Christ's Rule for Forbearance.
All the Apostles when they were alive, could not persuade one Jew, though a Believer, to disclaim the continuance of the Jewish Ceremonies: Peter himself, and James, were of the mind that they should cease (as appears from Acts 15.) and yet they could not persuade the Jews to relinquish them. This was a tried business, and in the highest supposition of Apostolical Power, and Authority; and what Authority is there then now upon Earth sufficient to persuade Men's Consciences, when the Apostles themselves could not do it in a case of like nature? The Apostles professed that they had power given only for Edification, and not for Destruction. And what greater destruction is there than by outward compulsion, and utterly ruining men to tempt them to break their Consciences, or against their Consciences to refrain Religious Assemblies for Worship, and Enjoyment of Ordinances in them, which is the food of their Souls. Is not this expressly contrary to the Apostles direction, Rom. 15. 1, 2. We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let everyone of us please his Neighbor, for his good to edification. Truly, I will not now ask by what Authority they would do these things, but I would ask by what Charity do they these things? Why should they lay any godly person under that necessity, that he shall not have the Sacrament unless he takes it in their way? Why should they tempt a man to act against his Conscience in one thing, to have the enjoyment of it in another? What a terrible thing is this? Rome bears with their Children more by suffering them to differ in a thousand things.
3. If they proceed in making Laws against us let us go to Law with them. Let us plead Christ's Law, and let us in prayer urge him, that he would put his own Law in execution. Let us pray to him, that he would cause his Law to stand, and take place. It is very seasonable to do so: Why may we not thus in Appeals to Christ by prayer go to Law with them? We have a more Antient Law, a special Law of Jesus Christ, who is the great Law-giver, and who hath the Executive Power, even all power in Heaven, and Earth; and hath he not laid it at stake for the maintaining of his Ordinances, and Worship to the end of the World? And he is our Advocate to plead his own Law, and our Cause; and Heaven, and Earth shall pass away before the least tittle of his Law shall fail. No, it shall all be accomplished in the World; and he will shake Heavens, and Earth, but he will do it. Methinks this should afford a very great deal of strength, and help to our Faith, that we may go to God, and Christ▪ and plead this Law, this his own Law unto him. Yea, it is not his Law only, but we have his Oath, and Covenant annexed. He hath sworn unto us to this purpose, Luke 1. 73. 74, 75. The Oath which he sware to our Father Abraham, That he would grant unto us, that we being delivered out of the hands of our Enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.
1. There is a Judgment acknowledged and confessed in the case, and (as you know) execution if sued out, is to follow. In the year 1640. when some would bring in Bowing to the Altar, what was then pleaded in the Canon? It was this, Let not him that is strong, despise him that is weak; and let not him that is weak, judge him that is strong. This is a Judgment past to prove all that I have said.
3 We must also bring them, and our Case to an Appeal in the day of Judgment, for thither the Apostle brings it, Rom. 14. 10. But why doest thou judge thy Brother? or why doest thou set at naught thy Brother? we shall all stand before the Judgment Seat of Christ. The Apostle urgeth upon them the observance of this Law of Love, and Peace, as they will answer it there.