CHAP. is there no appearance in reason, that God will take them for schismatics, that follow so fair a profession in general, though VIII. The ground and extent of secular power in Churchmatters. it may not come to effect in some particular. § 3. And this is the only way to provide a clear discharge for the secular power, that is sovereign, in establishing such a reformation by law to the people of it, and enacting the same with such privileges and penalties, as Christianity either alloweth or requireth. For it is manifest from the premisses, that the Church by God's law is judge in the matter of all laws, according to which religion is to be enacted by any sovereign. Yet is the sovereign power judge also of their judgment as not only itself a member of the whole Church, and heir to all right which the unity thereof entitleth any Christian to, but as protector of the Church, and of the faith and laws of it; that is, as protector of all subjects within the Church of the respective dominions, in all right, which the law of the Church in the dominion thereof settleth ; and therefore bound to judge, whether that, which the Church, either of the respective dominion or united with the same, shall determine, be such as the unity of the whole Church either alloweth or requireth, or not. For it is only the sovereign power, that can enact it for a law upon all the 52 subjects thereof to the effect of secular privileges or penalties. And seeing the faith and communion of the Church is the inheritance of the secular power that is Christian; it is manifest, that he is trusted for his subjects in matter of religion to no purpose, if he be to trust the Church at large. in the matter of his office. And yet, God's law having provided the Church, to limit all matters questionable upon the constitution of the Church, it is also manifest, that all secular power is to suppose the faith of the Church, as always the same from the beginning; and the laws in being, as acts of the same authority, which was founded by God in the whole Church from the beginning before any secular power was Christian: which if it protect not, why is it Christian? I say, it is bound to accept them for such, in 4 See Rt. of Ch. in Chr. St., c. i. § 12, c. iv. § 1-6, c. v. § 6-34; and Review of it, c. iv. § 1-3: Epilogue, Bk. I. Of the Pr. of Chr. Tr., c. xi. § 35-38, c. xix. § 13, 14, c. xx. § 24 -32; Bk. III. Of the Laws of the Ch., c. xxxiii. VIII. case it appear not by the faith and the laws of the whole CHAP. Church, that they are otherwise. And in that case, though the secular power be judge for itself, yet the Church, and the law of the Church, is the rule by which it is to judge. As for that, which present necessity requireth to be restored or settled anew for the Church respective to every sovereignty; it is also manifest, that the secular power both may and ought to see the Church under it to do their office: knowing, that it is their office, as to preserve the faith, which is always the same, so to maintain unity, by suiting the laws which are to be, with those which have been from the beginning; whereof common reason, in all public powers, is a competent judge. I need say nothing, that secular powers may and are to see, that under pretence of ecclesiastical power or jurisdiction their own rights be not invaded; having said, that the power of the Church produceth no secular effect. But, as the enacting of the Church-laws with secular privileges and penalties is only the effect of secular power, so is it accountable to God alone for the use of it. conscience is dis maintain § 4. And as the unity of the whole Church must needs be How the concerned in the laws of the Church, respective to this or of sovethat sovereignty; so is it not possible, that any sovereign reign power. should be judge in the concernments of those, that are not charged, his subjects. The divisions of Christendom, which I alleged ing the afore, make full evidence for this. For what need further Church. 53 dispute about religion, were subjects, as subjects, by God's law bound to stand to the will of their sovereigns in that, which concerns them as Christians? This shews, how much sovereigns are concerned, for their discharge to God, to seek the peace of Christendom. For if, as at present, it cannot be had upon just terms: it is not the opinion of this or that divine; it is not the opinion of any person whatsoever, not acting in a quality capable by the constitution of the Church to oblige the Church respective to the sovereign; much less is it his personal skill in matters of religion (though as great as any man's); that can serve for his discharge to God. He is answerable to God, notwithstanding any such advice, for any wrong, that the privileges and penalties otherwise enacted may do. But maintaining, first, the express profession of the rule hitherto established, bounding all reformation of See above, c. iv. § 2. VIII. CHAP. the present Church by that, which the consent of the whole Church either alloweth or requireth; then, maintaining them in their office, whose office it is to form that, which his act must make law to his subjects: there will need no more for his discharge to God, than the use of that judgment, which God hath endowed him with, to discern whether the rule which he protecteth be duly applied to that which he enacteth, or not. For as no reason can be excused to God, transgressing that which it seeth; so, in things doubtful, to prefer any reason before that which God trusteth in the matter of such trust, is to render a man's self accountable to God for that wrong, which may be done: for which, otherwise, those that are trusted by God should be accountable. CHAPTER IX. Difficulty in receiving tics into this Church. DIFFICULTY IN RECEIVING THE FANATICS INTO THIS CHURCH. HOW THEIR BUT I must now profess, that the weightiest point, in rethe Fana- uniting the breaches of religion in this Church, is the condition, upon which the Fanatics may be either reconciled to it or shut out of it; whether with free exercise of their several sects, or under certain penalties, as recusants. I see, that they are not afraid to pretend a further liberty of "public preachers," even since the laws of this land were in force. For I find, that such of them, as are not ministers of congregations, do notwithstanding stile themselves "public preachers." Which is nothing else, than to pretend that authority from the secular power, which they had by the late usurpation; to seduce as many of his majesty's subjects as they can to their conventicles. But that I will say nothing of, because I make certain account, that, whensoever we come to any settlement in religion, they will find that their pretence to be vain. That which I insist upon, is that 54 IX. which I conceive I have proved':-that the positions, which CHA P. they notoriously challenge, are downright heresy, wanting only conviction to produce either conversion or contumacy, 55 and the declaration of the Church upon the same. For it is notorious, that they challenge the present endowment of God's Spirit, and the certainty of salvation for the future, upon no further consideration than of their persons; as not depending upon the Christianity which they either profess or perform. So far they are from acknowledging, that it dependeth upon their being members of God's Church, by living according to that Christianity which it professeth. For because they think themselves members of Christ, before they be members of God's Church: therefore they think themselves enabled by God to divide the Church in infinitum; and that the conventicles of their congregations are Churches to the same effect with those which were founded by the apostles, though they profess not the faith, though they renounce the unity of one visible Church. Therefore they openly allow those, who maintain, that "God can see no sin in His elect;" that "their sins are pardoned from everlasting," before they be done; that God shall not judge by our works, but by His own decrees; that there are inspirations of the Holy Ghost without the Word, though not against it; for dear members of Christ, and the cream of Christians". And hence comes the everlasting divisions which they maintain. For to renounce those bounds, which the faith of the Church and the unity thereof fixeth, is enough to commend them to all parties, that do so, for "the godly." In fine, the whole fry of this error resolves itself in two positions:-that God predestinateth to salvation merely in consideration of men's persons, and not of any Christianity, which they shall be found to have professed and performed;-and that the knowledge of this predestination, revealed by the Word, and sealed by the Spirit, immediately, not supposing the Christianity which they profess and perform, is that faith which only justifieth. * See Due Way of Composing Differences &c., § 7-13. See Epilogue, Bk. II. Of the Cov. of Gr., c. i. § 11. note b-d; and Due Way of Composing Differences &c., * See Epilogue, ibid. c. i. § 8, c. vii. § 7, 8, c. xxx. § 10, c. xxxi. § 2. CHAP. faith. § 2. I cannot say, that the Presbyterians do expressly proIX. fess these positions". For they have an express Confession of How their their Faith, which expresseth them not. But seeing them, positions destroy the in all occasions of public confusion, render themselves considerable by these fanatics, as being of one and the same party; I must take it for granted, that they think their profession reconcileable with these positions: especially knowing, how many particular divines and preachers of that party have maintained the same; namely, all, that maintain justi- 56 fying faith and the knowledge and assurance of a man's salvation without and before repentance. I do not then say, that the belief of absolute predestination is heresy in the sight of God: because it may be held with other positions, which are an antidote to the venom of it, as being really contradictory to it; which contradiction did those that hold it perceive, they could not hold it. For this contradiction suffers not the consequence of heresy to take effect. But both positions together I have maintained to be downright heresy. Neither have I been shewed, or of myself discovered any reason, sufficient to think otherwise. And, therefore, I must continue to 'weigh by my own weights,' and to mete by my own measures.' Absolute predestination to glory de structive to Chris tianity. § 3. For that the ground and substance of Christianity is utterly inconsistent with the decree which they imagine, is manifest, if any thing can be manifest in Christianity e. Because, if there were any such decree, then could not men be judged at the last day, as judged they shall be, by their works. There is no decree of God that shall not be executed. If God decree from everlasting to give glory and torment for as the Presbyterians: as may be seen in Cotton's Eccles. Hist. of New England. b That this was the doctrine only of some of the Presbyterian party, and not of the Presbyterians as such, see Epilogue, Bk. II. Of the Cov. of Gr., c. i. § 8, 9, c. vii. § 7. note h, c. xxxi. § 2. notes u, x: Due Way of Composing Differences &c., § 13: Discourse of Forbearance or Penalties &c., c. vi. See Epilogue, Bk. II. as in last note; and below, c. xiii. § 4: &c. See Epilogue as in note b. e See Epilogue, ibid., c. xxii. § 12, 13; c. xxvi. § 1, sq. |