CONFORMITIES DEFORMJTY. In a Dialogue between CONFORMITY, and CONSCIENCE. Wherein the main Head of all the Controversies in these times, concerning Church-Government, is asserted and maintained; as without which, all Reformation is headless, and all Reconciliation hopeless. Dedicated by HENRY BURTON, to the honour of Jesus Christ, as the first-fruits of his late recovery from death to life; as a testimony of his humble and thankful acknowledgement of so great a mercy: And published for the service of all those, that love the Lord Jesus Christ in sincerity. Scripture-Warnings for England, if not too late. ESA. 1. 5. Why should you be stricken any more? Ye will revolt more and more: the whole head is sick, and the whole heart faint. ESA. 29. 9, 10. Stay yourselves, and wonder: Cry ye out, and cry, They are drunken, but not with wine; they stagger, but not with strong drink: For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the Prophets, and your Rulers, the Seers hath he covered. EZICH. 22. 23, &c. Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation: There is a conspiracy of her Prophets in the midst thereof, like a roaring lion, ravening the prey. Her Priests have violated my law, and put no difference between the holy and profane. Her Princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. And her Prophets have daubed them with untempered mortar, seeing vanity, and divining lies, saying, Thus saith the Lord, when the Lord hath not spoken. The people of the land have used oppression, and exercised robbery. And I sought for a man to stand in the gap, that I should not destroy the land, but I found none. HOS. 7. 11. Ephraim (so England, London) is like a silly Dove without heart: they call to Egypt, they go to Assyria. ESA. 1. 21. How is the faithful City become an harlot? It was full of Judgement, righteousness lodged therein, but now ●●●●●erers. Thy silver is become dross, thy wine mixed with water: thy Princes are rebellious, and companions of thieves. O homines, ad servitutem parati! Tacitus. O men, fitted for slavery! said Tiberius of the Roman Senate; so yielding he found their degenerate spirits to become slaves to his tyranny. As Rome was in Livy's time, of which he said, That neither the Maladies, nor Remedies could be endured: So is England now. London, Printed for Giles Calvert, at the Black Spread-Eagle near the West end of Paul's. 1646. To the Right Honourable, The LORD MAIOR of the City of LONDON. Right Honourable: THis Title salutes you as Lord Major, in relation to your Place & Office; which being Honourable, then much more, when true worth and virtue makes the Person Right Honourable, as in title, so in reality: Otherwise such usual Titles are but empty sounds, being but Civil compliments, and not of any Moral notion. As it was the custom of the Heathen to style those their Benefactors, who were their Oppressors. Christians should not use such flattery. For my part, I have taken this boldness to salute your New Lordship, without giving flattering titles, lest (as Elih● said) my Maker should soon take me away. And in truth, such Places and Titles of Honour Job 32. 22 as these, being well weighed, do somewhat resemble Honos onus. the Crown, which Henry the 7. of this Realm, finding at Bosworth field to be flung in a Thorn-bush, said, He that knew the weight and cares of a Crown, would not stoop to take it up. And though your Cap of Maintenance come short of a Crown; yet into such times are we fallen, as may make your Cap, to yourself at least, being truly sensible of it, as heavy as a Crown. And if I may speak plainly my apprehensions, the well-being and safety, not only of this City, but even of our fair England, claimeth and loudly calls for of you, an honourable, wise, and faithful execution of your Majoralty this very year: all men's expectations being erect, some with hope, and some with fear, according to their several interests. But with what minds soever, and for what ends, Men made choice of you at this time; this we are sure of, That Jesus Christ the Lord of heaven and earth, who hath all power in his hands, as King of Kings, and Lord of Lords, who raiseth up, and throweth down again, hath in his wisdom called you to this place at this time, to do his will, and not your own. And therefore, in this high and important office, and this juncture of time, what need have you of another heart, and another spirit then your own, (it being dangerous, especially in steep and slippery places, to be led by men's spirits) and of new principles from heaven to be put into you (as we read of Saul, who had another heart given unto him, so as he was turned into another man, so soon as he was anointed 1 Sam. 6. 9 King) and all to furnish you with such qualifications of wisdom, understanding, and the fear of God, as may in the due execution and faithful discharge of your office, declare to all the world, that your main aims and ends are more for God's glory then your own, and more for the public good, then for your own private; and more to gratify good men, than others, though never so high or great, and whose designs drive at nothing more than ruin & confusion. For we are not ignorant what diabolical plots are on foot, and how ripe for execution, and what kind of counsellors and active Spirits, your Chair, and Table, yea and Bedchamber too will be haunted withal, if experience deceive us not. And you shall find their ordinary counsels to drive at two main things (yet both reduced under one head, to wit, Tyranny) the one, Tyranny over our Bodies, Estates, Freeholds, Liberties, laws and birthrights of all English freeborn Subjects; the other, Tyranny over our souls and Consciences, which are CHRIST's peculiar freeholds and purchase, and subject to no other Law, Lordship or kingdom, but Christ's alone. And in truth (my Lord) in this respect, you are in a hard condition, in case you should by any importunity be persuaded to interpose as a Judge in the matter of Religion, and especially in the point of Church-Government, the main controversy of these times, as wherein you have been little versed, considering how few there be that come to preach before you, who set themselves to open unto you this great mystery of Christ's Kingly office, and government, over Consciences and Churches: But on the contrary, such as Ignorants most admire and adore as gods upon earth, do withhold this truth of God concerning his Sons Kingly government from you; nay (though under other terms) do publicly in your solemn assemblies exclaim against it, shut it out of their churches, will not suffer others to preach, or print it, with their good wills, but do exasperate and incense you against all those that hold forth this truth in the glory and excellency of it: this being that very Kingdom, of which Christ said, Woe be to you Soribes and Pharisees, hypocrites, Mat. 23. for ye shut up the Kingdom of Heaven against men, for ye neither go in yourselves, nor suffer ye them that are entering, to go in. But, my Lord, you are a lover of Peace; as that part of your Speech upon your Election, in the Hall, declared, and we all believe it: when you said, That you would endeavour to have unity; for which you propounded two ways, either by entreaty, or by Force. Indeed, in such a case, and for your place, entreaty is very commendable: but if you think by Force to compose the differences, that will prove none of God's ways, nor to lie within your sphere; as I dare say, you abhor to be a persecutor of those that are the promoters of Christ's honour. And being a thing not pertaining to the office, especially of a Christian Magistrate; I need not tell you what befell Uzzah, for stretching out his hand to stay the trembling Ark. 2 Sam. 6. And now that I have been thus far bold with your Lordship, (which hath proceeded merely from a hearty desire, that you may not be carried with the strong tide of the times by any malignant spirit filling your sails, through many under-water Rocks and Shelves, endangering not only the splitting of your own Vessel, but the total ship wrack of this floating State:) Give me leave further to beseech you, that (as you love your own self, and soul, and family, and posterity, your native Country, the Honour of this City and Nation you would improve the whole power of your Office (among other evils) for the not only suppressing, but utter obliterating out of all records of memory, or mention, that late Remonstrance of London, which like the Trojan horse is stuffed with such matter, as, if the importunity of some might have its desire, would unavoidably hale in ruin both to City and Country. Nor doth any thing more clearly demonstrate that spiritual Judgement of blindness, and hardness of heart to be upon all those who have their heads and hands in that Remonstrance, and wilfully still persist in the prosecution of it now in cold blood: Than the unnatural hating, and hunting after the destruction of those very men, as our mortal enemies, who have with the extreme hazard of their lives, been honoured of God to be the Preservers both of Them, our City and Country, and on the other side, the high esteem and honouring of those, as our faithfullest friends, who are partakers with murderers, with Rebels, with Traitors, Incendiaries, Underminers of our Parliaments, and consequently of the State of the Kingdom, Dividers between the Parliament and City, that themselves may reign, whose violent and fraudulent practices proclaim them to be not friends, but such, as in whom to put the least confidence, is to trust in the Reed of Egypt, whereon if a man lean, it will pierce him through. And therefore, for these many and weighty considerations, both in a due respect to your Lordship, and hearty zeal for the honour and safety both of Parliament, City, kingdom; fuller of dangers and enemies at this day, than (by reason of that spirit of blindness, and deep sleep, wherein our City hath of late been sweetly lulled by the strong charms of fair false friends flatteries) we are aware of: I have in the name of Jesus Christ humbly commended this small Book to your Lordship, that therein I might discharge the duty of a poor Watchman, to awaken you in the first place, and consequently all of that Court and Counsel with you, to look out, and inward too, for the speedy preventing of all those imminent dangers, which otherwise will suddenly surprise us, and take us napping in the deep of our too credulous security. For the Spirit of that Ten-horned Beast is now making war with the Lamb, Rev. 17. (which is likely to be his last war, Babylon's fall following in the next chap.) & this Spirit warreth under Rev. 18. new colours, not red, but white, whose Word is, REFORMATION, and this under a fair colour of a Covenant, by virtue whereof pretending a just title to the War, he hopes, by the help of the Remonstrance, and the prime authors thereof, and their adherents, to erect a new Bestial tyranny over souls, bodies & estates, under new names and notions. But the issue is, The Lamb shall overcome them (for he is Lord of Lords, and King of Kings) and they that are with him are called Chosen and faithful. And, my Lord, you shall find in this Book, Conformity to be the Mystery of iniquity, the mother of all mischief, the cause of all our present calamities, and the forerunner and hastener of our ruin, if we repent not, & if our Lord Jesus Christ prevent not, which certainly he will, because himself is the Great and Almighty General, whose Cause and Name is mainly engaged in this war. Now the Lord Jesus Christ give you the Spirit of wisdom, well to consider and lay to heart these things: which that you may do, is, and shall be the hearty prayer of Your lordship's most humble servant, HENRY BURTON. A dialouge Between CONFORMITY and CONSCIENCE. Conformities soliloquy. Conformity. Who is this that comes along? Surely by his habit and gate, it should be one, that, according as I have often heard him described by many, is called, Conscience. And to be sure, I will be so bold, as to salute him, and ask his name. And if it be indeed that Conscience I mean, and that he will afford me so much patience, I will enter into further discourse with him. Conformity. YOu are well met, Sir. Conscience. And you also. Conf. Sir, I pray you pardon my boldness to crave your Name. For as I came along, I conceived from what I had heard, that you should be the man called Conscience. Consc. My name is Conscience. Conf. Now I am glad of this happy opportunity to meet you, of whom I have heard so much talk abroad in the world. Consc. Why, what talk hath the world of me? Conf. Sir, I pray you be not offended, and I will tell you. The World generally saith of you, that you are the only troubler of the State. Consc. Is it therefore true, because the world saith it? So Ahab called the Prophet Eliah, the Troubler of Israel: so the Jews said of Christ, that he was a perverter, and stirrer up of the Luke 23. 2, 5. people. So when this lamb of God, the King of the Jews was born, Herod, and all Jerussilem were troubled at it. Why so? Was it this King that troubled them, or their own guilty consciences in usurping this Kingdom? Alas! Sir this is no news, that where ever the fame of this King and of his kingdom cometh, in the powerful preaching of the Gospel of the kingdom, it brings with it trouble and terrom to the world, or to any State. And as it was with Herod and the Priests at Jerusalem at the birth of this King, so at his death: they could not endure to hear of this King of the Jews. So the Heathen Emperor Domitian, out of jealousy of his Empire, sought to root out the whole Euseb. Eccl. Hist. Race of Christ's Kindred, until two of them were brought before him that got their living hardly in the husbanding of a few acres of land, and understanding of Christ's kingdom, that it was altogether spiritual and not of this world, he dismissed them, and ceased his persecution. An example sufficient to shame thousands that glory in the Name of Christians, and contrary to this Heathen, cannot endure to hear of Christ's kingdom to be spiritual; but under some fair colourable pretences of Spiritualty, and Clergy, and I know not what, endeavour nothing more than to set up a worldly kingdom, which yet they must (forsooth) call Christ's kingdom, when in nothing it is spiritual, but as it is a Tyranny set over men's consciences, souls, and spirits. But sir, before I proceed any further with you, let me also crave your name. Conf. Sir, my name is Conformity. Consc. Conformity. Sir, if you be the man, I know none more ready to raise slanders upon me than yourself; and may I not say truly of thee, that thou art one of the greatest troublers of Israel? For what can more trouble the world, than when thou (Conformity) wouldst force all men's consciences to dance after thy Pipe. Conf. Why, Mr. Conscience, do not ye think that I have a conscience as well as you? should I therefore be an enemy to Conscience? But indeed, I confess my conscience is not so strict, or straitlaced, or self-willed, as obstinately to stand upon mine own singular opinion, in opposition to the general judgement of most meh, and those not only learned, but pious too, so far as I can judge. Consc. It seems then that every conscience by your verdict, must be straitlaced, and self-willed, that will not follow the multitude, seeing you ground your conscience upon men for their number, learning, piety, making them the rule of your conscience, and not God's Word alone. Conf. Sir I hold this the safest way: for I may misunderstand the Scripture, which many learned cannot so easily do. Consc. This indeed is a good plea for Popery, who boast of their Universality, Learning, counsels, & Synods, and therefore (besides the Pope's infallible Oracle) not easily subject to misunderstand the Scriptures. Or you are like those Jews, who would not believe in Christ, unless the Rulers did know indeed that he was the very Christ. Or as the Pharisees said, Have any John 7. 26. 48. of the Rulers, or of the Pharisees believed on him? Thus, do you not pin your faith, and so your souls upon men's sleeves, when you will believe as most believe, or as the Church or Nation believes? Conf. But sir, I put a great difference between a council of learned Papists, or a Synedrion of Jewish Priests, and a Synod of learned Protestants. Consc. Indeed the very names of Papist and Protestant import no small difference; although a Papist and a Protestant at large are at no great odds in matter of Faith, Conscience, Religion; only such a Protestant is apt to turn Papist, than a Papist, Protestant. And take your Protestants at the best, call a Synod of the learned est, and highest esteem in the world, yet even such a Synod may in some things and those fundamental too, possibly run into, and wrap themselves in foul errors. Conf. How sir? show me any one instance hereof, that ever any learned Protestant Counsel or Synod hath erred in any fundamental of faith, or much less hath maintained such an Error or heresy, and I will not henceforth be so confident in depending and resting upon men's judgements, be they never so learned, godly, or many. Consc. Seeing you thus put me to it, what think ye of Jesus Christ? Is not he a prime fundamental? Conf. No doubt, for he is the only foundation: For other foundation can no man lay. 1 Cor. 3. 11. Consc. Is not Christ then as well in his three Offices (as he is King, Priest and Prophet) as in his two natures united in one Person of the Eternal Son of God, a fundamental of faith, so as, as well he that denieth any one of his three Offices, as * 1 Joh. 4. 3. he that denieth that Jesus Christ is come in the flesh, is an Antichrist and grand heretic, as overthrowing a principal foundation of faith? Conf. I conceive this cannot well be denied. Consc. Nay, of necessity it must be believed. For the Papists in joining their Traditions with the Scripture, deny Christ's prophetical office; and in equalling their Satisfactions with Christ's merits, they deny his Priestly Office; and in exalting their Hierarchy (call it papal, or prelatical, or sacerdotal) * Thess. 2. 4. over the Temple of God, men's consciences, they deny Christ's Kingly Office: All which Offices together, or any one of them being denied; is, * John 2. 22. with Antichrist, to deny, that Jesus is the Christ; seeing the Christ is he, that is anointed King, Priest, and Prophet, of which to deny any one, is to deny that Jesus is the Christ. Do ye not believe this, Mr. Conformity? Conf. I confess there appears to me a truth to be in all this. But yet, Mr. Conscience, I hope you do not go about to ensnare me with mine own confessions. Consc. Why Master Conformity, are you conscious to yourself, that while you confess the truth, the truth should ensnare you? Certainly the bonds of * John 8. 32. truth willingly taken upon us, become the robes and livery of our true freedom. Conf. Sir, take me not at the worst; I would not willingly utter words to my prejudice. Consc. Speak the words of truth then, and fear nothing. Conf. Well sir, proceed then to what you have more to say. Consc. I say then, that to deny any one of Christ's Offices (as afore) is to overthrow a Foundation of faith. Conf. I grant it. Consc. Hereupon I infer, that it is possible for a learned Synod of Protestant Divines to deny one of these three Offices, and so to overthrow a foundation of faith. Conf. Though it be possible, yet it is not probable. But sir, remember what ye undertook, namely, to prove by instance, that a Protestant Synod of Orthodox Divines hath thus erred. Consc. Nay stay, Mr. Conformity, remember yourself well: Did I say, a Protestant Synod of Orthodox Divines? For how Orthodox, if they overthrow a foundation of faith? then they cease to be Orthodox. Conf. Well, however, yet they might in other fundamentals be Orthodox. Consc. But in any one fundamental to be Heterodox, is to cease to be Orthodox, and, obstinately persisting, is heretical. Conf. I confess, that any one heresy maintained, makes a man a heretic, hold he otherwise never so many truths, and so he overthrows the faith, as those did who * 1 Cor. 15. denied the Resurrection, though all other truths they held. But sir, all this while I expect your proof or instance, that a Synod of Protestant Divines should fall into any such foul error, or heresy, as should overthrow the foundation. Consc. Mr. Conformity, for instance we need not go beyond the seas, or over our English bounds to fetch it. What if the generality of the Ministers and people in England be found to be wrapped in such a destructive heresy? I call it destructive, using the * 2 Pet. 2. 1, 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Haereses vastantes. Apostles word, where he saith. That there shall be false teachers among God's people, who shall cunningly bring in destr●ying Heresies. And what are these? Even denying the Lord that bought them, bringing upon themselves * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} swift destruction. And many shall follow their destructive ways, or their destructions, by whom the way of truth shall be * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. evil spoken of, or blas●hemed. A prophecy (by the way) which if well weighed, and rightly applied, may be found to be in a great measure fulfilled in these our times. For here is first a destructive, or (as our common Translation) damnable heresy. Secondly, this heresy * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. is, in deaying the Lord Jesus Christ. Thirdly, here is a many followers. Fourthly, among this many there be some at least, who have their mouths open in Pulpits, Streets, Tables, and their quills in Presses, in Pamphlets, blaspheming, speaking all manner of evil against the way of truth; even that way of truth, which holdeth forth, confesseth, professeth, maintaineth (against all the world's reproaches) Jesus Christ in that very particular, wherein he is at this day so mightily decried, and denied by false Teachers and their followers. Nor can any Age, as touching this one particular, be paralleled with this of ours for Pens and As those infamous books of Tho. Edward's and John Bastwick, too welknown to all. Tongues of blasphemy; lashing out, and running over all the bounds and banks, not only of Christianity, but even of common modesty and humanity (as men bereft of their wits) and all this against the assertors and maintainers of the Kingly Office of Jesus Christ. And lastly, a destructive heresy, in that not only it destroys souls, but is in a precipice to destroy Kingdoms, to such a height of rage it is now grown. Notus nimis omnib. Horat. Conf. But Mr. Conscience, what means all this? What? In that your generality, do you charge as all, Synod, Zion, City, country, as lying under the guilt of such an heresy? What? All denying the Lord Jesus Christ? Consc. Mr. Conformity, cannot a man speak of a generality, but he must needs name particulars? And you know that generals have their exceptions. And when a generality is mentioned, let all particulars look to it. But what if there be a generality, and that of Protestants (so called) in the land, which will be found to overthrow Christ's Kingly Office? Conf. What if, say you? what if the sky fall? Nay I dare say, yea, and swear too, that not any one of this generality you mean, doth, or dare deny Christ's Kingly office and prerogative. I have often heard them in public to give Christ the title of King, and to speak of his kingdom; and they everywhere confess and profess him to be King of his Church. So as such a charge would argue as much malice, as untruth. Consc. And I have heard them say as much as you say. But is saying sufficient? Yea, I have heard them say, That all Church-members must be Saints: that all Churches be equal, & none have jurisdiction over other: that God's Word is the only rule of Reformation: and many such principles about Churches they confess in words So, Christ to be King. But if this be all, it may prove little better, than the Jews putting a purple robe upon Christ with a crown of thorns on his head, and a reed for a sceptre in his hand, with Hail King of the Jews; but for all this, crucified him: so that you confess Christ to be King, and crucify his true subjects Again, you know the Pharisees said many things well, but they did them not. And doth not the Scripture speak of such as * Tit. 1. 16 profess they know God, but in works deny him? Whence we observe a twofold denial of God: one in words, & another in deeds. Now I do not say, that the generality doth in words deny Christ's Kingly office: but this I affirm, that in works they deny him. Conf. Sir, how do you prove that? or how doth that Scripture reach to those you speak of? Consc. A question opportunely put. And therefore if you turn to the 14 & 15 verses immediately foregoing, you may Tit. 1. 14, 15. observe what manner of persons those were, whom the Apostle there speaks of, and upon what occasion. For that Chapter being to set forth the office of a Bishop or Pastor of a particular Church or Congregation, and how he should be qualified and gifted, and the Church governed; the Apostle willeth Titus to warn the Christians, Not to give heed to Jewish fables and commandments of men, that turn from the truth. Where he ranks the commandments of men in Church-matters, manners, and government, with Jewish fables, as which do turn men away from the truth, and so from Christ, as he also showeth at large, Col. 2, 8. 20. 22. and throughout the whole Chapter. So as to set up the commandments of men in forms of worship, or of Church-government, being Christ's spiritual kingdom, is to separate men from Christ, (Col. 2. 19) and to make them unbelieving, (Tit. 1. 14.) and impure in mind and conscience, V. 15. yea, abominable and disobedient, and unto every good work reprobate, Vers. 16. All which I commend to your more sad and serious consideration, Master Conformity. Conf. I confess this is a terrible Scripture to those that lie under the condemnation of it. But I hope those whom you mean, are no such men: for first, you confess they deny not in words Christ's Kingly office: and for any denial in works, you have not yet proved, nor I hope can. Consc. I have nothing to do with your hope. But whereas you would make it my confession, that they deny not in words Christ's Kingly office, neither do I absolutely confess so much. For though I confess I have heard them upon occasion (being put to it) in words to confess Christ to be King of his Church: yet I have heard them again say, and have read it in their books, and they maintain it tooth and nail, that Christ hath left the forms of worship and Church government unto men, to be so framed as is most suitable to the conditions of the people, or the laws of each State, binding all the subjects thereof (and that under severe penalties) to an universal conformity, or uniformity. Conf. Why sir, hath not Christ left that power and liberty to those that are in authority; as Synods, to frame and compose forms of worship and Church-government, such as they judge fittest, having an eye to the Scripture, and the civil Magistrate to confirm the same by law? Consc. The Pope indeed arrogating to himself all power in Heaven and Earth over Churches and Kingdoms, makes his claim from Scripture. As * Mat. 16. 18. Thou art Peter, &c. Therefore his successor, the Pope, is the Rock, whereon the Church is built. So, here are two swords: therefore the Pope hath power of both the swords. So, * Luke 22 38. The Holy Ghost shall lead you into all truth: Therefore the Apostolic Chair at Rome cannot err. Here Mr. Conformity, cast your eye a little upon the Scripture, * John 16. 13. and see there what one place you can find to serve your turn, that hath any more likeness or probability in it, for what you claim, than those places which the Papists are not ashamed to build their babel-tower upon. You have talked much of Jure Divino, but are not able to crane it up higher than to Jure Humano: and therefore, I suppose it is, that of late days, since the House put their nine Queres to the Synod, the mention of Jure Divino is quite hush. And now Conscience challengeth you to produce but one testimony from Scripture for you, which will not make you as ridiculous, as the forenamed Scriptures do the Pope. And for Synods, they have no such authority as you speak of. Give us one Scripture. That in Acts 15. will not serve your turn. And the Apostles sought not to human authority, and laws, to confirm the Gospel, or to give power to the exercise of their ministry. Conf. Why Mr. Conscience, you yourself cannot show us from Scripture a model of your way, though promised, and long expected; and therefore why should you require one of us? Consc. We do not require so much of you, but to show us one only place of Scripture for you, which you cannot do. And for us, though we do not give you such a model, as you desire, or rather dream of (for no such model is left in the New Testament, as was given to Moses and David in the Old; which consisted altogether of external things, being shadows of the spiritual now under the Gospel, the pattern whereof was Christ. But this we both have done, and yet further are able to do, to prove our way, with all our practices in every particular, out of God's Word, which you are not able to do for any one of your practices, much less for the whole way of your classical Presbytery, as which hath no footing in Scripture. For (because you thus urge me) show us, if you can, in all the New Testament, any one national Christian Church. Or show us any one ground for either national or parochial Christian Churches, or yet any Church fixed to a place, so that all people successively coming to dwell there, be they what they will, godly or profane, Protestants or Papists, because inhabitants there, must therefore make up the Church there, whether national or parochial. Or show us that Churches should come by natural propagation, or local habitation and succession, and not by spiritual generation only. Or show us in Scripture either rule or example for a classical Presbytery. Or show us in the whole Scripture a State church government allowed of God. Or show us out of the Word, that the Apostles constituted no Churches without leave obtained from the civil State. Or whether those Christian Jews that constrained the Galatians to be circumcised, for the avoiding of persecution, did well or no, so to constrain, and that only to avoid persecution: or whether this example will warrant you to constrain all to conform to you; either because conformity is free from persecution, or because all must be persecuted, that conform not. Or lastly, show us, what better rule or example the Scripture affords, for wresting from the Magistrate through the force of importunity by men both many and mighty, stirred up and egged on by a college of Priests, to reject Christ and his government, and deliver him up to their wills to be crucified, than that college of Priests in Jerusalem, who so incensed the people against Christ, that nothing would satisfy them, but he must be crucified; so as the Magistrate is necessitated even against his conscience, what through fear of Caesar on the one side, and what for favour of the people on the other, to gratify them with a Barabbas in stead of Christ. Now to all, or any of these, we desire your answer. Conf. Sir, I only urge this for the present, that though the Scripture hath not expressed a power given to men by Christ, yet we find examples of it in the Old Testament, as Jehosaphat, Ezekiah, Josiah, Asa, Kings of Judah, who reformed Religion, and are commended for it as good Kings for their labour. Consc. They did not set up any new forms of Religion of their own head, but they commanded the Priests and Levites to restore and repair Religion in all things according to the prescript, and precise pattern given by God himself. And note withal, that the kingdom of Judah or of David, was a type of Christ's spiritual kingdom, and all the Kings of Judah were types of Christ. So as no other Kings or States are to be paralleled with them. But yet (I say) for all that, they went not beyond the precise rule of God's law, as you may see by all those examples you allege. For Christ gave those Kings, though types of himself, no such power, as you pretend. Yea, the Scripture everywhere, in both the Testaments, hath punctually preserved inviolate and entire, that Kingly prerogative of Christ, as being as incapable of being communicable to any human power, as his omnipotency is, or his other offices, as High Priest and Prophet. For proof hereof: Moses for all his wisdom, and learning, and piety, though he were a great Prophet, and a type of Christ, yet had not this power granted unto him, to frame the Tabernacle, with all things pertaining thereunto, as himself pleased; but a strict charge God gave unto him, saying, See thou do all * Exo. 25. 30. Heb. 8. 5. things according to the pattern showed thee in the Mount. So David, though a King, and a man after God's own heart, yet was not entrusted for the framing of the pattern of the Temple for his son Solomon, but * 1 Chro. 28. 12, 19 God gave him the pattern thereof both by the Spirit, and in writing (so careful was God, lest David should forget any thing) which he delivers to his son Solomon to do in all things accordingly. So in Ezekial we read, Chap. 43. 10. where the reformation of the Church under the Gospel is typed, there is a pattern to be measured, as Ezek. 40. 5. to which, answereth that in Rev. 11. 1. a place worthy our best observation, as pertinent to these times of Reformation, which must be measured by the golden reed of the Word of God. And for any the least dominion over the conscience by any human binding law in matters of faith, Christ would no more entrust the Apostles themselves, than he did Moses and David. And therefore * 2 Cor. 2. 24. Paul disclaimed it. And * 1 Pet. 5. 3. Peter dissuaded it to the Presbyters or Elders, being himself an Elder. And herein even servants must not be servants to men, as being bought with a price, and so Christ's freemen. And remarkable is that * 1 Cor. 7 23. Scripture, where Christ, speaking to the multitude, and to his Disciples, he tells them of the Scribes and Pharisees sitting in Moses chair, * Mat. 23. and so to be heard: but when among other their practices they bind heavy burdens, then and there he saith, Call no man Father upon earth; that is, therein obey them not, that's for the multitude: And for the Disciples, Re ye not called Rabbi, for one is your Master, even Christ. And that no man hath power over another's conscience, the Apostle showeth, speaking to the very same purpose; Who art thou that judgest another man's Rom. 14. 4 servant? How much more than Christ's servant? And this in things indifferent: how much less in things forbidden in the Scripture, must we force our brother's conscience, or labour to persuade him? The Chapter is full of arguments to this purpose. Conf. But sir, if the Scripture be so clear for that which you affirm, than hath the whole Church of God for many Ages, even almost from the very Apostles, continued in a foul error. Consc. Nay more than almost. For this mystery of iniquity had its first rise even in the Apostles times, it began then to work. And what was this mystery of iniquity, but an exaltation of man's power above all that is called God, or that is worshipped, 2 Thess. 2 4. so as to sit upon, or over, or in the Temple of God, over the consciences of God's people, and over the Church, as God himself? And note there also, it is called an apostasy, or (as Tit. 1. 14.) a turning away from, or of the truth (as afore) and such are adversaries too, and all Antichristian. Such an one was * 3 John Diotrephes; that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, who loved the preeminence (the very spawn of this mystery) which sets him a work to raise himself: 1. In not receiving the Apostle John. 2 In prating against him with malicious words. 3. In not receiving the brethren. 4. In forbidding those that would. And 5. In casting them out of the Church. Thus also did this mystery begin to work, as the Apostle intimates both in Tit. 1. 14. and in Col. 2. 8. 17. 18. 28. 22, 23. But then this mystery was but in the swaddling clouts, which afterward growing by degrees to the full stature, was so bedecked with infinite varieties of ceremonies, and daily new fashions in Religion (as the Crow with every birds feather) that getting an unlimited, usurped power, and that under the colour of Jure Divino, all men's consciences, Churches must conform to the present fashion of worship and Church-government. Thus by degrees this Mystery of iniquity mounted to its height, and hath now obtained such a prescription of antiquity, as is equivalent to a law. And not only the Pope claimeth and exerciseth this power over his whole popedom, and Hierarchy, but from him our late Prelates. And whence, or from whom you derive this very power, unless immediately either from the Pope, or from our late Prelates, whose personal Prelacy you have abandoned, saving their prelatical spirit and usurped power: or else from the antiquity of this mystery; you may do well to inform us. And in truth, this was that very sluice, which when first opened, did let in that inundation and deluge not only of will-worship, in all kind of ceremonies and superstitions, but also of human forms and frames of Church-government, and in all of them such a tyrannical power over all consciences and Churches, as hath wholly drowned all; so as Christ's Dove can nowhere find, where to set her foot. And therefore in this time of pretended Gen. 8. 9 Reformation, to erect this great Idol, to wit, a power in man to prescribe laws, and to legitimate commandments for worship and Church government; and to press them upon every man's conscience: what is it, but with Nabuchadnezzar to Dan. 3. erect his golden Image, and with an immortal Law of the Medes and Persians, to bind all men to fall down and worship it? Or what is it, but with Jeroboam and his counsel (and so in every alteration of the State) to set up the golden Calves, with a strict commandment of universal conformity; none daring among all those ten Tribes * 1 Kings 19 18. openly to profess the pure worship of God, saving the Prophet Eliah, to whom those seven thousand were not known. And therefore God rooted out jeroboam's house; and did the Tribes escape scot-free, for their yielding willing obedience to the commandment of the * 1 Kings 12. 28. King his counsel, though it were a public act of State? Was not * Hos. 5. 11. Ephraim oppressed, and broken in judgement, because he willingly walked after the commandment? For God set wicked Kings over them, who oppressed and broke them in judgement, tyrannising at their pleasure. As always where a people is brought under the spiritual yoke of bondage, they are never free from the temporal. Nor only this, but they were carried into perpetual captivity, and never returned unto this day. An example to be laid to heart both of Rulers and people. Remember Ephraim therefore, the horribleness of whose sin appeareth by the horribleness of the punishment. And like to this is that of Jerusalem, and of the Jews. They said indeed, * John 11. 48. If we thus let him alone, all men will believe in him, and the Romans will come and take away both our place and nation. No, blind Esa. 26. 11 Jews, because ye did renounce your King Christ, and so envy the people's salvation, therefore the Romans came and took away both your place and nation. And how did the Jews reject this their King? Christ tells us in a Parable of a Noble man, Luke 19 saying, (v. 14.) But his Citizens hated him, and sent a message after him, saying, we will not have this man to reign over us. Where note, First, they were such as professed to be the people of God, His Citizens. Secondly, the ground of their refusal of him to be their King, was hatred of him, and so to refuse him, is to hate him. Thirdly, the manner of their refusal. 1. They sent a message after him (as the vulgar Translation renders it) but the original is, They sent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an ambassage after him, which is more than a message. It must be done by a public act of State, to make all cock sure. And 2. the matter of the Ambassage, We will not have this man, or this follow ( * Mat. 26. 61. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) this, noting their contempt of him. And the reason hereof was their will, We will not. But what was the issue? read and mark it, v. 27. Where Christ not long after returns in Luke 23. 2 judgement against them, which he executes by those very Romans, whom they so feared, to whom he gives this commission: But those mine enemies that would not that I should reign over them, bring hither, and slay them, &c. Which was done accordingly. Conf. But good sir, neither are we as those ten Tribes under an idolatrous government; nor as those Jews, under a Roman governor, with a Synedrion, or Counsel of Priests, Scribes and Pharisees: but we live in a happy time, under a Protestant Government, a Protestant Parliament, a Protestant Synod: and therefore there is no such danger by allowing such a power to men, as you pretend. Consc. Although the present State be Protestant, yet you are not sure it will be always so. What if a Marian reign come about again with a Popish Parliament, and Convocation? And if it be true, that Christ hath left such a power to any State (as afore) without limitation, than it is left as well to a Popish State, as to a Protestant. In this respect there is no difference. And then it must follow, that a Popish power, making a law for the setting up of the mass (as Qu. Mary with her Parliament and Clergy did) and for which they want not pretext of Scripture, and Iure Divino (if bold words, and false glosses will do it) than all the subjects of England must either conform, or else to the stake. So as the very admitting and crying up of such a power left to men, as it is most false and groundless; and (as before) a Grandmother Horesic, and introducer of the most direful tyranny over soul and all, (so far is it from ever proving to be Iure Divino, as being Ludibrium Synodorum) so it is the next way (and much more in this present juncture of time, as things now stand) to make us as miserable a Nation, as both the ten Tribes, and the Jews. And (as we touched before) if the wisdom of God would not entrust his servant Moses, nor David, nor the Apostles, with a power in setting up what forms of worship & frames of government they pleased, though they were both wise and faithful, and free from all private interests, in seeking themselves, to become Lords Paramount: Car we find in any age of the world, trow you, either a Parliament or Synod, whereof all the Members, yea, or the greater part, are such as Moses, David, and the Apostles were, so as to be entrusted with such a power? And in case this State should assume to itself such a power (as we speak of) so as to enact a law to bind all to conformity; either you must produce some Scripture authority for it, that the Parliament may be satisfied quo jure, and that it is Iure Divino as they require of you, and which you have promised, but have not performed it: Or in the mean time give me leave to put it unto you, or to the soundest judgements, how you can clear yourself from falling under that marvellous judgement of God, which we find in Esay 29. The matter was v. 13. That their fear towards God was taught by the precept of men. They had set up a worship of God according to the precept of men. This was all. And is this, in your judgement, nothing? But what They, were they, that did this? Surely, the Prophets, Rulers, and Seers. What? the Guides and Leaders of the People? How came it to pass? The Lord saith there (as a matter of wonder, and to be proclaimed by a loud cry) that they were drunken, but not with wine, and staggered, but not with strong drink; and that the Lord had closed their eyes, and poured upon them the spirit of deep sleep. v. 9, 10. So as, neither the learned nor unlearned, could understand the vision, v. 11, 12. And all their religion is turned into hypocrisy, v. 23. Forasmuch, as their fear towards God was taught by the precept of men. For a religion of human institution is hypocrisy; while pretending to worship and fear God, they fear and worship men, which is both hypocrisy and idolatry. And what's the issue of all this? v. 14. Therefore behold, saith the Lord, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Conf. And what of all this? Consc. What think you of it, Mr. Conformity? Is here nothing that concerns you? Conf. Nothing that I see. Consc. See ye nothing of all this? And are you not then in the number of those, whose eyes are closed, and on whom the Lord hath poured the spirit of deep sleep? Conf. But do ye not know, that this was a prophecy fulfilled many hundred years ago, even in Esay's time by those of Jerusalem? How then can you apply it to these times? Consc. Though it was then fulfilled, yet it is written for our learning, and to admonish us, upon whom the ends of the world are come. And the same prophecies may have sundry fulfillings upon the like occasions. And for application of it, I only made it a Quere, how you could acquit yourself from having it verified of you in these times. Conf. But the prophecy making mention of the Prophets, Rulers, Seers of Jerusalem, as drunken and blind; all that I can apprehend hereof is, that you thereby mean the Prophits, Rulers, Seers of this famous City, and perhaps also (to speak more plainly) the Parliament, Synod, zion-college, the common-council, &c. For who are the Prophets, or Rulers, or Seers, or who are the learned and wise men, but these? Therefore Mr. Conscience, deal ingenuously with us, and speak no more in the clouds. Consc. What Mr. Conformity, would you have me to do here, as you do with your Parish people, when you mingle all together at your Sacrament? What? good and bad; those of the Militant, and others of the Malignant (hurch together? I would have you to know, that I put a difference between the Parliament on the one side, and the synod, zion-college, common-council, on the other. And Secondly, among all these I put no small odds, between the truly wise and prudent that truly fear God, and those that are self-wise, or worldly-wise. And thirdly, I put a difference between zion-college, and Common counsel, as between Seers and not Seers, between the leaders, and the led. Nor fourthly, do I apply the foresaid Scripture to any one in particular; but my desire is, that every one in all these Companies, would by due examination of himself make the application. For it is a mater of high concernment. And for their better direction herein. First, Let all those that by Letters, Petitions, Remonstrances, Compliances, Confederacies, Counsels, secret and open, nocturnal, and diurnal, do wring blood out of the late Covenant; by pressing, importuning, and plotting, the setting up and establishing by a law, such a form of Church-government, Worship, Discipline, as not only is the highest affront, and dishonour to Christ, but necessarily tends not only to the enslaving of the people's consciences, but to the undoing of this whole English Nation, by vassallizing it to vilest of men, apply it. Secondly, Let all those who would have our victorious Army in all the haste disbanded, before 2. our peace be well settled, and our land cleared from the one end to the other of all those dangers which do threaten it, by the treacheries of so many malignant enemies, who carry two faces under one hood, and do but watch for such an opportunity to wreck their envy and malice upon us, which the only terror of our Army hindereth, holding them at a bay; apply it. Thirdly, Let all those who with such violent and potent importunity 3. do press the Parliament for an Ordinance, to bring themselves and the whole Land under the greatest sin of unnatural, inhuman, and more than heathenish ingratitude, impiety, injustice, cruelty, by not only dishonouring, discountenancing, abasing, as the vilest our-casts, those men, who have not only, freely laid out their estates, but even prodigally, if not prodigiously, to wonderment, hazarded, yea poured out their dearest life-blood: but also (as if they would despite God) by trampling upon those whom he hath highly honoured, and not suffering them to breathe in their native air, by whom we yet breathe; and by making them underlings and off-scourings of the land, who have been the preservers of it, and that they should be despicable in their own mother country, whom so many glorious victories have made admirable to the neighbour Nations, yea, to the whole world; and terrible to their professed enemies, and ours; yea, and to pretended friends too, who would master us at home, were not these masters of the field: So as God having thus made them the great instruments of the preservation and deliverance of our country and City from the most desperate, bloody, and bestial enemies that ever the Earth bred, or Hell hatched; enough to have for ever ever obliged a people of any ingenuity, & not wholly given up to testify their approbation at least, and congratulation of that great favour & honour God hath vouchsafed to cast upon them: and that as he hath crowned them with so much glory, and they have cast their crowns at the feet of the lamb that sits upon the throne: So these should come, and first, giving all the glory to God, gather up those crowns, and set them upon the heads of those their preservers and deliverers, and put chains of gold about their necks; so far off should they be from trampling such Pearls under feet, or casting them out of our gates and ports; that they might Solum vertere, spend the remainder of their life in some inglorious exile, to the eternal infamy of our English Nation; Let these apply it. Fourthly, let all those, who 4. endeavour by their strong factions to make wide breaches, between Parliament and City, between House and House, yea, between God's blessing and this Land, which was wont of old to be called God's kingdom; and so by these breaches would Regnum Angliae, Regnum Dei. Polydor. Virgil, Chron. let in again our bainfull enemies. Let all these, these (I say) make the application to themselves; while as they have wrested out of the Magistrates hand a form of worship and government, and so, as it is established by the precept of men: so God hath deprived them of wlsdom and understanding, while they would pull upon their own heads, and upon the Land, the guilt of so much innocent blood of so many hundred thousands both in Ireland and England, to be made the footstooll of a bloody Tyranny; and while their eyes are so closed up, as no charm, be it never so wise, can make them either to hear, or see, or understand, or their brains, or bowels, to be sensible of all those notorious and palpable outrages, rapes and robberies, violence and oppression, extortion and exaction in the land, even at noon day, unworthy affronts done to our Parliament by seditious spirits; or of all those cries and complaints of sundry Countries and Counties, and no redress, no justice, as if God had now forsaken us & left us as a silly Dove without heart, full of slavish and degenerous fear of shadows, forgetting the mighty God that hath done so great things for us, and will do more, if we by faith still depend upon him: And although the faction is still working, and machinating the ruin of this Nation (if our God miraculously prevent not) yet the god of this world hath so blinded the eyes of these men, through the just judgement of God, that they see nothing at all hereof, but are themselves the main fomenters, abettors, countenancers, promoters, advancers, encouragers, and helpers on of those, that hope to be the instruments of our ruin. So strong is the poison of this one sin, hypocrisy, and Idolatry, in teaching and setting up a fear or worship towards God by the precept of men; which, as it is a removing of the heart from God, so it causeth him to remove his Spirit from us, and to give us up to such a fearful * Quos perdere vult Deus, hos prius dementat. dementation, as is the forerunner of destruction. And, Conformity, if thou hast any of thy right senses left, consider seriously with thyself, what that religion is, which turns men out of their very naturals, to become brutish, and worse than Heathens; and which the Holy Ghost brands for hypocrisy, than which, nothing is more abominable in the sight of God. Certainly, the true Religion and Doctrine of Christ produceth no such fruits as those forementioned are: as Treason against the State, unnaturalness towards our native country, unthankfulness towards our best deserving friends, our Benefactors, our Preservers: yea, injustice and cruelty towards them, factious plottings and underminings, hatred of those that be good, enmity against those that are the friends of Christ, and so persecution of the way of Christ, destroying of Christ's kingdom, by setting up a worldly kingdom of men, * 2 Tim. 3. 5. having a form of godliness, but denying the power thereof; yea, and seeking to overtop the supreme Power. Are we not then (as the Apostle admonisheth and commandeth) to turn away from such? Conf. Nay here, Conscience, I have you upon the hip. For, First, how do we seek to overtop the supreme Power. And Secondly, who doth more go about to overtop the Civil power, than you, while you set up a Religion without it, and above it? Consc. First, For you: Do you not seek to overtop the Supreme Power, whilst you would have your Church-government to be framed after the pattern of that, which sets up a Power (called a general Assembly) above the Power of Parliaments? Now the supreme power in England, is the Parliament; so as to set up a superior power over this, is to overturn the very Fundamental laws of the Kingdom. And this you labour tooth and nail to do, while nothing will serve you, but the Scotish church-government. I wish you would all consider well of it, and beware of falling into a praemunire, if you be not deep in it already. And I could wish it were well weighed by the wisest, and those in highest place of authority; whether the importunate pressing of the Covenant, for Uniformity, in the Scotish sense, tend not to undermine and overthrow the liberty and privileges of the subjects of England, when once a superior power therein, consisting of more Clergy men, then of Lay, is predominant over the Parliament of England? And so much the rather, when we read and consider their own public and authentic Books of their Kirk government, Orders, Discipline, Confession of faith, &c. wherein they give to their General or National Assembly supreme power, not only over their Parochial, Classical, and Provincial assemblies, but even over the Parliament itself. For not only they take the power to appoint both time and place for the convening of their Ecclesiastical assemblies (as 2. Book of Discipline, chap. 7.) But they say moreover in the same chap. For this Orders cause, they may make certain Rules and Constitutions, appertaining to the good behaviour of all the members of the Kirk in their vocation. And this they do without the Civil Magistrate. Nay more, chap. ibid. They have power also to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters, that are found noisome and unprofitable, and agree not with the time, or are abused by the people. And again in the same book, chap. 12. The National Assemblies of this Country, called commonly the General Assemblies, ought always to be retained in their own liberty, and have their own place; with power to the Kirk to appoint times and places convenient for the same: And all men, as well Magistrates, as Inferiors, to be subject to the Judgement of the same in Ecclesiastical causes, without any reclamation, or appellation to any Judge civil or Ecclesiastical within the Realm. Thus in reference to the Spiritualty, or the Church, In Ordine ad Spiritual ●. they make no bones to set up in their National Assembly the same Papal power, which the Pope himself claimeth, over Kings, Princes, States, Kingdoms, Commonweals. And Mr. Rutherford, in his * And if the Reeder desire surthet satisfaction, (were it needful to the wise) let him read the late book, entitled, The Trojan horse of the Presbyterial government, unboweled. Government of the church of Scotland, chap. 20. p. 312. tells us, That though none in this grand assembly have decisive voices, save only Commissioners: yet the Acts of the Assembly oblige all the absents, not present in all their members; and that because, whatsoever is by those Commissioners determined and concluded, is matter necessary, and agreeable to God's word; as being no less infallible, than those decisions of the Apostles, Act. 15. All which (Conformity) I commend to thee, when in thy best senses. And because thou art apt to be overtaken with a supine drowsiness, pleasing thyself with thy dreams of becoming a King, when once thou art gotten up into the saddle or throne of a Kirk National-Assembly: let me awaken thee by pricking thy dull sides, that thou mayest be at least convinced of that spirit of Antichristian pride and tyranny, of rebellion and treason, in lifting up a Papal throne above the Kings and Kesars, above Kingdoms and Commonweals, to the enslaving of the whole Nation in their souls, bodies, and estates. For whosoever shall not in all things conform to the constitutions of that general Kirk assembly, when once the horn is blown, then, ipso facto, imprisonment, confiscation of goods, banishment, and what not? Now, Conformity, doth God's word hold forth any such Kirk fashions? What? To overrule Civil States and Kingdoms? What? That all Kirk laws and constitutions mustneeds be such, as are both necessary, and agreeable to the Word of God? What? To set up in the Kirk an Oracle of Infallibility, and a Pontifician supremacy, and Antichristian tyranny? and all under the name of a Christian Presbyterian Kirk-government? But because this perhaps moves thee not; I will remit thee to the supreme Bar of this Kingdom, there to receive thy doom, in case thou dost obstinately and madly persist in thy importunate clamours to have that Presbyterian government set up, and thereby our fundamental laws, privileges, and power of Parliaments, liberties and freedom of all true bred English subjects brought under perpetual bondage, worse than that either of Egypt or Babylon. But I pass on: 2. For us▪ You may know, Conformity, that we are not the setters up of that Religion you charge us with; but it is that, which we find to be set up by Christ and his Apostles: which they did, without leave from the Civil power, or from the Ecclesiastical, or mixed Synedrion; as before. Secondly, though the Kingdom of Christ be indeed over all the kingdoms of the world; yet all the subjects of this kingdom, as they are the subjects of this or that civil State, so they owe civil obedience thereunto: but as they belong to Christ's kingdom, they are free from the civil power in point of religion, owing subjection only to Christ: and if the civil power usurp over any of them, they yield themselves to suffer, with patience, without resistance. Conf. Conscience, I like thee well for this, yet. But you tell us strange things of Church-assemblies. Consc. Not more strange, then true: Read their books, and be wise. And for our suffering, which thou likest so well, it is no more than what Christ and his Apostles both taught & practised, and wherein all the Martyrs followed them. Conf. I will better consider of what you say. But do you not condemn the Magistrate, when you say he usurps over you? Consc. No, I condemn him not; that is for God to do, who is the supreme Judge of the world. Conf. Why, what limits hath God set to the Magistrate? Consc. Read Deut. 17. 18, 19 and that from v. 13. to the end of the chap. to wit, the whole law of God. So also what bonds and bounds their own conscience, and the terror of the great Judge, and their sacred oath and solemn covenant and stipulation with the people, and not only God's law, but the civil laws of the kingdom, do put upon them, you cannot be ignorant. Conf. But what if the Civil state hath made a-law, to inhibi● and restrain all men, and that under severe penalty, from the observation of any other form of Religion, and Church government, then that which it hath established by law, with a necessity of uniformity and conformity thereunto, imposed upon all the subjects of the kingdom: Doth the Magistrate sin, in seeing this law executed? And without such a government, what Order will you have in your Churches, or what coercive power in the case either of heresy, or schism? Consc. Do you question the Magistrates sin, when his law is against the law of God, and the liberty of a Christian, who is the subject of Christ's kingdom? For here we are to distinguish between a subject of Christ's spiritual kingdom, and a mere subject of the civil State. He that is a mere subject of the civil state, acknowledging no superior power above it, his conscience (though blind) bids and binds him to obey: but he that is a true subject of Christ's kingdom, being also a subject of the civil State, owes a twofold obedience, one to the Civil State, & another to Christ. According to that of Christ. Render unto Caesar the things that are Caesar's, and unto God the things that are God's. Nor doth the order or disorder in churches (as churches) put any difference between the having, or not having of a civil power. In the Apostolic churches there were both heresies and schisms, (1 Cor. 11. 18, 19 1 Joh. 2. 19) with the civil power took no cognisance of: Nay, it was, and may be as apt to persecute the truth, as to censure or restrain either heresy, or schism, or apostasy. And Christ's government is sufficient in all Church-cases whatsoever. Conf. But, who in a Christian civil State do not acknowledge Christ as superior? Consc. This is sufficiently resolved before. Such as conform to a State religion, or a State church-government, make that the supreme law and lord over their conscience, and so exclude Christ's supremacy. Enough is said of that. But you cut me off from what I was about to add. Man's nature is too prone to idolise the Power so, as to make it as the shadow of the bramble, in Jotham's parable, under which to ease themselves of the labour Iudg. 19 15. to search into the Scriptures, and so to come to know what they believe; most men pinning their Religion upon the sleeve either of the Priest, as the Papists do; or also of the Magistrate, as our common Protestants do, wrapping all up in an implicit faith and blind obedience, according to your Remonstrance, that urgeth conformity to the religion and government of Christ already established, or which shall be set up. Thus it was enough for the Pharisees to say, * Joh. 19 7 We have a law, and by that law Christ ought to die. Thus Christ must not be God, because the Roman Senate, according to their law formerly made, had not first motioned it, or passed their vote for it, before Tiberius Caesar had commended it to them, namely to admit of Christ into their Pantheon, to take place among their gods. And is it not even so with us? Must not Christ be King of the Jews, only because by an act of State (as before) they will not have this man Luke 19 14. to reign over them. And Christ must not be God, because the Roman Senate had not pre-resolved it. And so Christ must not be sole Lord over the conscience, nor sole Law giver of his Church, nor his Word the sole rule of worship & of Christ's Kingly government of his spiritual kingdom in the conscience, and Churches of the Saints, nor indeed Christ's kingdom spiritual; because the sat hath made a law which must rule the conscience in point of forms of worship and of Church-government, that Christ's kingdom must be worldly, perpetually entailed to a whole Nation, making up one national Church, the form whereof worldly, and the materials worldly, as either no Saints at all, or else all Saints, because all nominal Christians; and all this and much more, because the civil State, by the instigation of men ecclesiastical or civil, domestical or foreign, hath so ordained it. Conf. Well, conscience, I now perceive, that fame is no liar; I have now heard thee myself and much more than ever I heard before, and such things, as my stomach is no way able to digest, but that I must needs go ease it, by acquainting those whom it specially concerns, with what thou hast here delivered. And so farewell. Consc. Nay stay, Conformity, and this withal take with thee. First, I would have thee know, that speaking so freely to thee, I was not so simple, as not to imagine thou wouldst divulge all; nay in truth, I have spoken all this to thee to that very purpose, that thou shouldst communicate it (if possible) so far as the Sun shines; but first to thine at home, as thou sayest. But thus much let me entreat of thee. 1. That thou wouldst not do any thing this way in malice, lest thou add to thy sin Secondly, that thou wouldst speak nothing but truth, and the whole truth and that without aggravations whereof there is no need especially when thou speakest to thy friends of Conscience, and much more of things of this nature, too harsh for delicate ears. And thirdly, assure them from Conscience, that what I have here spoken to thee, it is out of pure zeal for the honour of Christ, out of pure charity to the persons concerned, out of pure piety to see my native country in such a perishing estate, and the honour of England to lie in the dust; out of pure hatred of hypocrisy, idolatry, pride, covetousness, ambition, treachery and treason, walking up and down in long robes: And in a word, to deliver (if no more, yet) mine own soul, in discharge of my duty to God and my country, as a poor Minister of Christ, by witnessing the truth, and convincing error. And for a close of all (Conformity) If thou desirest Peace with Truth (as we all should do) If thou wouldest have me to hold correspondence with thee, and to give thee the right hand of fellowship; If thou desirest that desirable reconciliation of our differences: First renounce thy name of Conformity, in thy sense, and conform not to this world, but to God's word, let that be the Cynosure or polestar Rom. 12. of that uniformity of Churches, ACCORDING TO THE WORD OF GOD, as in our late Covenant. And this thou shalt do, if (I say not, if thou dost shake off the fear and favour of men, the love of the world, of honours, pleasures, riches, preferments, ambition of greatness, of domination over God's people, Nor if thou castest out that old spirit of bondage under the Prelates, lest it turn into a more dangerous tyranny, then that of the prelacy, as being more refined, and going under the plausible name of Reformation: Nor do I say, if thou becom'st a self denying man, taking up thy cross daily to follow Christ: without all which notwithstanding, thou canst not be his true disciple & follower, or enjoy true fellowship with him.) But this I say, and urge, as being the main Fundamental and Essential of a true & right visible church of Christ: If thou confessest Christ in all that he is; If thou givest him his due honour, in submitting thy conscience only and wholly to him, with profession thereof, and not to any human power, and as to the only Lawgiver of his church and kingdom, to order and establish it with judgement and justice for ever: and to his Word, as the only law and rule Esa. 9 7. of the government of that kingdom, and the only Judge to appeal unto in all doubts and controversies of faith: And if thou shalt confess every church and congregation of Christ to be only and immediately under Christ's jurisdiction, and not subject to any other church or churches, which are so many Sisters, not Mistresses; lest otherwise we set up the Spouse above, or in stead of her husband Christ. If (I say) thou wilt confess and hold forth this in thy public profession, preaching, and practice of it: Then, though thy Churches have many other defects, yet if they have the being and constitution of true churches of Christ, for matter and form, I shall not scruple to hold communion with thee. But otherwise, so long as thou walkest not up to Christ, in not acknowledging and avowing all that he is, in not giving him his due honour in all things, and especially in not setting him up in his Royal throne, without a consort: How can we entertain communion with you? For, * Actum est de R●lig●one, ubi vel m●●imum de rahitur de D●● gloria. Calvin. Farewell Religion, where God's glory suffers the least diminution. And therefore (Conformity) now that you are about the setting forth of your Confession of Faith, let not this one Article be missing: That you do believe, confess, and profess before all the world, that Jesus CHRIST is the sole King and lawgiver to every particular visible Church of his, and over every particular man's conscience: So as no Power on earth may usurp authority, upon what pretence soever, to make and impose what laws they please to bind the Conscience, or to regulate the Churches of God; but aught to leave both Conscience and Churches to the only rule, and law of Christ, the Scripture, to which alone every man's conscience must be consigned, all Divine worship in all things conformed, and all Church-Government reduced. And for a close of all, I pray thee (Conformity) advise all thy Colleagues, that they would abstain from stirring up sedition in Pulpits, and great Tables, against the Parliament; persuading to hold the Parliament to it, till you obtain your desires, to retain the Scots in England, till their Government be here settled: which would unsettle and overthrow our fundamental laws and liberties, which you go about, in thus seeking to force the Parliament: but learn to be wise, honest, loyal, good Christians, true Patriots, true-bred Englishmen; lest it prove bitterness in the latter end: For God is avenger of all such. And so farewell, Conformity. FINIS. THE CONTENTS of this dialogue. HOW Christ's kingdom is the troubler of States, p. 2. How a worldly kingdom comes to be set up for Christ's spiritual kingdom. ibid. The Heathen Emperor a shame to Christians. ib. How Conformity is a troubler of Israel. ib. The opin●on we have of men, no good ground for conscience to build upon. p. 3. Small difference between a Papist and Protestant at large. ib. How a Synod of learned Protestants may err in some fundamentals of faith. ib. Many in England under a grand heresy, and what it is. p. 5 Faith denied no less in practice, then in words. p. 7. The evils of practical denial of the truth. p. 8. Conformity can find no better proofs for it in Scripture, than the Pope for his Papality. p. 9 Conformity answered, concerning the model, wherewith Conscience is so much cast in the teeth. ibid. Great difference between the pattern in the Old Testament, and the model in the New. ib. Conformity put to prove many particulars of his Church by Scripture. p. 10. Conformitie's objection, concerning some Kings of Judah, answered. ib. Conscience free from men's yokes. p. 11. Conformity, how the mystery of iniquity, its beginning, growth, full stature, p. 12. Conformity the sluice, or inlet of all superstition and slavery. ibid. Sundry fearful examples of God's judgements upon Conformity. p. 13. Conformity a necessary introducer of Popery, when a State hath a popish Prince and Parliament; as England hath had, and may have again for aught we know. p. 14. Conformity in worship to men's Precept, brings a wonderful spiritual judgement of blindness, and deprivation of wisdom and understanding. p. 15. All sorts put to try and examine themselves in sundry weighty particulars, whether that prophecy (Esay 29. 13, 14.) fall not heavy upon them; wherein Conscience severs the innocent from the guilty. p. 16. How Conformity is hypocrisy, and a removing of the heart far from God. ib. The many bad fruits of Conformity. 17. How Conformity seeks to overtop the supreme power, p. 19 How the Scotish Church-government, so much cried up by the English clergy, is incompatible with the fundamental laws and liberties of our English Nation. p. 20. How Church orders, or disorders, as heresy, or schism, may be, or not be, for all the Civil power. p. 23. How Conscience clears itself from any withdrawing of due obedience to the Magistrate. ib. What limits God hath set to the Magistrate. ib. How prone man's nature is to idolise men in setting up a State-Religion, and how slothful to search the Scripture, the only rule of faith, and the evil consequence hereof. p. 25. The counsel that Conscience gives Conformity at their parting; and what he must of necessity do, to make peace, and hold communion with Conscience. p. 26 FINIS.