the Apostle of our Lord teacheth 2 Tim. 24. 2. That the servant of the Lord must not strive but must be gentle toward all Men suffering the Evill Men instructing them with meeknesse that are contrary minded proving if God at any time will give them repentanco that they may acknowledge the Truth and come to amendment out of that snare of the devill c. According to these blessed Commandements the holy Prophets foretold that when the Law of Moses concerning Worship should cease and Christs Kingdome be established Esa. 2. 4. Mic. 4. 3 4 They shall breake their Swords into Mathookes and their Speares into Sithes And Esa. 11. 9. Then shall none hurt or destroy in all the Mountaine of my Holinesse c. And when he came the same he taught and practised as before so did his Disciples after him for the Weapons of his Warfare are not carnall saith the Apostle 2 Cor. 10 4. But he chargeth straitly that his Disciples should be so far from persecuting those that would not bee of their Religion that when they were persecuted they should pray Matth. 5. when they were cursed they should blesse c. And the Reason seemes to bee because they who now are Tares may hereafter become Wheat they who are now blinde may hereafter see they that now resist him may hereafter receive him they that are now in the devils snare in adversenesse to the Truth may hereafter come to repentance they that are now blasphemers and persecutors as Paul was may in time become faithfull as he they that are now idolators as the Corinths once were 1 Cor. 6. 9. may hereafter become true worshippers as they they that are now no people of God nor under mercy as the Saints sometimes were 1 Pet. 2. 20. may hereafter become the people of God and obtaine mercy as they Some come not till the 11. houre Matth. 20. 6. if those that come not till the last houre should be destroyed because they come not at the first then should they never come but be prevented All which premises are in all humility referred to your godly wise consideration Because this persecution for cause of conscience is against the profession and practice of famous Princes First you may please to consider the speech of King Iames in his Majesties Speech at Parliament 1609. He saith it is a sure Rule in divinity that God never loves to plant his Church by violence and bloodshed And in his Highnesse Apologie pag. 4. speaking of such Papists that tooke the Oath thus I gave good proofe that I intended no persecution against them for conscience cause but onely desired to bee secured for civill obedience which for conscience cause they are bound to performe And pag. 60. speaking of Blackwell the Arch-priest his Majesty saith It was never my intention to lay any thing to the said Arch-Priests charge as I have never done to any for cause of conscience And in his Highnesse Exposition on Revel 20. printed 1568. and after 1603. his Majesty writeth thus Sixthly the compassing of the Saints and the besieging of the beloved City declareth unto us a certaine note of a false Church to be Persecution for they come to seeke the faithfull the faithfull are them that are sought the wicked are the besiegers the faithfull are the besieged Secondly the saying of Stephen King of Poland I am King of Men not of Consciences a Commander of Bodies not of Soules Thirdly the King of Bohemia hath thus written And notwithstanding the successe of the later times wherein sundry opinions have beene hatched about the subject of Religion may make one clearly discerne with his eye and as it were to touch with his Finger that according to the veritie of Holy Scriptures and a Maxime heretofore told and maintained by the ancient Doctors of the Church That mens consciences ought in no sort to bee violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret meanes the issue hath beene pernicious and the cause of great and wonderfull Innovations in the principallest and mightiest Kingdomes and Countries of all Christendome And further his Majesty saith So that once more we doe professe before God and the whole World that from this time forward wee are firmly resolved not to persecute or molest or suffer to be persecuted or molested any person whosoever for matter of Religion no not they that professe themselves to be of the Romish Church neither to trouble or disturbe them in the exercise of their Religion so they live conformable to the Lawes of the States c. And for the practice of this where is persecution for cause of conscience except in England and where Popery reignes and there neither in all places as appeareth by France Poland and other places Nay it is not practised amongst the Heathen that acknowledge not the true God as the Turke Persian and others Thirdly because persecution for cause of conscience is condemned by the ancient and later Writers yea and Papists themselves Hilarie against Auxentius saith thus The Christian Church doth not persecute but is persecuted And lamentable it is to see the great folly of these times and to sigh at the foolish opinion of this world in that men thinke by humane aide to helpe God and with worldly pompe and power to undertake to defend the Christian Church I aske you Bishops what helpe used the Apostles in the publishing of the Gospel with the aid of what power did they preach Christ and converted the Heathen from their idolatry to God When they were in prisons and lay in chaines did they praise and give thankes to God for any dignities graces and favours received from the Court Or do you thinke that Paul went about with Regall Mandates or Kingly authority to gather and establish the Church of Christ sought he protection from Nero Vespasian The Apostles wrought with their hands for their owne maintenance travailing by land and water from Towne to Citie to preach Christ yea the more they were forbidden the more they taught and preached Christ. But now alas humane helpe must assist and protect the Faith and give the same countenance to and by vaine and worldly honours Doe men seek to defend the Church of Christ as if hee by his power were unable to performe it The same against the Arrians The Church now which formerly by induring misery and imprisonment was knowne to be a true Church doth now terrifie others by imprisonment banishment and misery and boasteth that she is highly esteemed of the world when as the true Church cannot but be hated of the same Tertull. ad Scapulam It agreeth both with humane reason and naturall equity that every man worship God uncompelled and beleeve what he will for it neither hurteth nor profiteth any one another mans Religion and Beleefe Neither beseemeth it any Religion to compell another to be of their Religion which willingly and freely should be
honoured with that mysticall and glorious Title of the Anointed 〈◊〉 Christ of the Lord Lam. 4. 20. the Breath of our Nostrils the Anointeâ— of Iehovah was taken in their pits c. Which anoynting and title however the Man of Sinne together with the Crowne and Diademe of Spirituall Israel the Church of God he hath given to some of the Kings of the Earth that so he may in lieu thereof dispose of their Civill Crownes the easier yet shall we finde it an incommunicable priviledge and prerogative oâ— of the Saints and people of God For as the Lord Iesus himselfe in the Antitype was not annointed with materiall but spirituall oyle Psal. 45. with the oyle of Gladnes and Luke 4. 14. from Isa. 61. 1. with the spirit of God The spirit of the Lord is upon me the Lord hath annointed me to preach good tidings c. So also all his members are annointed with the holy spirit of God 2 Cor. 1. 21. 1 John 2. Hence is it that Christians rejoyce in that name as carrying the very expresse title of the Anointed of the Lord which most superstitiously and sacrilegiously hath been applied only unto Kings Peace O deare Truth how doth the great Searcher of all Hearts finde out the thefts of the Antichristian World how are men caried in the darke they know not whither How is that heavenly charge Touch not mine Anointed c. Psal. 105. common to all Christians or anointed with Christ their Head by way of Monopoly or priviledge appropriated to Kings and Princes Truth It will not be here unseasonable to call to minde that admirable Prophecie Ezek. 21. 26 27. Thus saith Iehovah God Remove the Diadem take away the Crowne this shall not be the same exalt him that is low and abase him that is high I will overturne overturne overturne untill he come whose right it is and I will give it him The matter is a Crown and Diadem to be taken from an Vsurpers head and set upon the head of the right Owner Peace Doubtlesse this mystically intends the spirituall Crowne of the Lord Jesus for these many hundreth yeares set upon the heads of the Câ—mpetitours and Corrivals of the Lord Iesus upon whose glorious head in his Messengers and Churches the Crown shall be established The anointing the title and the crown and power must returne to the Lord Iesus in his Saints unto whom alone belongs his power and authoritie in Ecclesiasticall or Spirituall cases CHAP. CXVII Truth I Therefore proceed to a third difference between those Kings and Governours of Israel and Iudah and all other Kings and Rulers of the Earth Looke upon the Administrations of the Kings of Israel and Iudah and well weigh the Power and Authoritie which those Kings of Israel and Iudah exercised in Ecclesiasticall and spirituall causes and upon a due search we shall not find the same Scepter of Spirituall power in the hand of Civill Authoritie which was setled in the hands of the Kings of Israel and Iudah David appointed the Orders of the Priests Singers he brought the Arke to Ierusalem he prepared for the building of the Temple the patterne whereof he delivered to Salomon yet David herein could not be a type of the Kings and Rulers of the Earth but of the King of Heaven Christ Iesus for First David as he was a King so was he also a Prophet Acts 2. 30. and therefore a type as Moses also was of that great Prophet the Son of God And they that plead for Davids Kingly power must also by the same rule plead for his Propheticall by which he swayed the Scepâ—er of Israel in Church affaires Secondly it is expresly said 1 Cron. 28. 11. 12. 13. verses that the patterne which David gave to Salomon concerning the matter of the Temple and Worship of God he had it by the Spirit which was no other but a figure of the immediate inspiration of the spirit of God unto the Lord Iesus the true Spirituall King of Israel John 1. 49. Rabbi thou art the Son of God Rabbi thou art the King of Israel Againe What Civill Magistrate may now act as Salomon a type of Christ doth act 1 King 2. 26. 27. Salomon thrust out Abiathar from being Priest unto Iehovah Peace Some object that Abiathar was a man of death ver 26. worthy to die as having followed Adonijah and therefore Salomon executed no more then Civill justice upon him Truth Salomon remits the Civill punishment and inflicts upon him a spirituall but by what right but as he was King of the Church a figure of Christ Abiathar his Life is spared with respect to his former good service in following after David but yet he is turned out from the Priesthood But now put the case suppose that any of the Officers of the New-England Churches should prove false to the State and be discovered joyning with a French Monsieur or Spanish Don thirsting after conquest and dominion to further their invasions of that Countrey yet for some former faithfull service to the State he should not be adjudged to Civill punishment I aske now might their Governours or their Generall Court their Parliament depose such a man a Pastour Teacher or Elder from his holy Calling or office in Gods House Or suppose in a partiall and corrupt State a Member or Officer of a Church should escape with his life upon the commission of marther ought not a Church of Christ upon repentance to receive him I suppose it will not be said that he ought to execute himselfe or that the Church may use a Civill sword against him In these cases may such persons spar'd in civill punishments for some reason of or by partialitie of State be punished spiritually by the Civill Magistrate as Abiathar was Let the very Enemies of Zion be Judges Secondly If Salomon in thrusting out of Abiathar was a pattern and president unto all Civill Magistrates why not also in putting Zaâ—â—k in his roome ver 35. But against this the Pope the Bishops the Presbyterians and the Independents will all cry out against such a practice in their severall respective claimes and challenges for their Ministries We find the Libertie of the subjects of Christ in the choice of an Apostle Act. 1. of a Deacon Act. 6. of Elders Act. 14. and guided by the assistance either of the Apostles or Evangelists 1 Tim. 1. Tit. 1. without the least influence of any civill Magistrate which shewes the beauty of their liberty The Parliaments of England have by right free choice of their Speaker yet some Princes have thus farre beene gratified as to nominate yea and implicitely to commend a Speaker to them Wise men have seene the evill consequences of those influences though but in civill things how much farre greater and stronger are those snares when the golden Keyes of the Sonne of God are delivered into the hands of civill Authority Peace You know the noise
THE BLOVDY TENENT of PERSECUTION for cause of CONSCIENCE discussed in A Conference betweene TRVTH and PEACE VVHO In all tender Affection present to the High Court of Parliament as the Result of their Discourse these amongst other Passages of highest consideration Printed in the Year 1644. FIrst That the blood of so many hundred thousand souls of Protestants and Papists spilt in the Warâ— of present and former Ages for their respective Consciences is not required nor accepted by Iesus Christ the Prince of Peace Secondly Pregnant Scriptures and Arguments are throughout the Worke proposed against the Doctrine of Persecution for for cause of Conscience Thirdly Satisfactorie Answers are given to Scriptures and objections produced by Mr. Calvin Beza Mr. Cotton and the Ministers of the New English Churches and others former and later tending to prove the Doctrine of Persecution for cause of Conscience Fourthly The Doctrine of Persecution for cause of Conscience is proved guilty of all the blood of the Soules crying for vengeance under the Altar Fifthly All Civill States with their Officers of justice in their respective constitutions and administrations are proved essentially Civill and therefore not Iudges Governours or Defendours of the Spirituall or Christian state and Worship Sixtly It is the will and command of God that since the comming of his Sonne the Lord Iesus a permission of the most Paganish Iewish Turkish or Antichristian consciences and worships bee granted to all men in all Nations and Countries and they are onely to bee fought against with that Sword which is only in Soule matters able to conquer to wit the Sword of Gods Spirit the Word of God Seventhly The state of the Land of Israel the Kings and people thereof in Peace War is proved figurative and ceremoniall and no patterne nor president for any Kingdom or civill state in the world to follow Eightly God requireth not an uniformity of Religion to be inacted and inforced in any civill state which inforced uniformity sooner or later is the greatest occasion of civill Warre ravishing of conscience persecution of Christ Iesus in his servants and of the hypocrisie and destruction of millions of souls Ninthly In holding an inforced uniformity of Religion in a civill state we must necessarily disclaime our desires and hopes of the Iewes conversion to Christ. Tenthly An inforced uniformity of Religion throughout a Nation or civill state confounds the Civill and Religious denies the principles of Chrâ—stianity and civility and that Iesus Christ is come in the Flesh. Eleventhly The permission of other consciences and worships then a state professeth only can according to God procure a firme and lasting peace good assurance being taken according to the wisdome of the civill state for uniformity of civill obedience from all sorts Twelfthly lastly true civility and Christianity may both flourish in a State or Kingdome notwithstanding the permission of divers and contrary consciences either of Iew or Gentile TO THE RIGHT HONORABLE both Houses of the High Court of PARLIAMENT Right Honourable and Renowned Patriots NExt to the saving of your own soules in the lamentable shipwrack of Mankind your taske as Christians is to save the Soules but as Magistrates the Bodies and Goods of others Many excellent Discourses have been presented to your Fathers hands and Yours in former and present Parliaments I shall be humbly bold to say that in what concernes your duties as Magistrates towards others a more necessary and seasonable debate was never yet presented Two things your Honours here may please to view in this Controversie of Persecution for cause of Conscience beyond what 's extant First the whole Body of this Controversie form'd pitch'd in true Battalia Secondly although in respect of my selfe it be impar congressus yet in the power of that God who is Maximus in Miniâ—is Your Honours shall see the Controversie is discussed with men as able as most eminent for abilitie and pietie Mr. Coâ—ton and the New English Ministers When the Prophets in Scripture have given their Coats of Armes and Escutchâ—ons to Great Men Your Honours know the Babylonian Monarch hath the Lyon the Persian the Beare the Grecian the Leopard the Romane a compound of the former 3. most strange and dreadfull Dan. 7. Their oppressing plundring ravishing murthering not only of the bodies but the soules of Men are large explaining commentaries of such similitudes Your Honours have been famous to the end of the World for your unparallel'd wisdome courage justice mercie in the vindicating your Civill Lawes Liberties c. Yet let it not be grievous to your Honours thoughts to ponder a little why all the Prayers and Teares and Fastings in this Nation have not pierc'd the Heavens and quench'd these Flames which yet who knowes how far they 'll spread and when they 'll out Your Honours have broke the jawes of the Oppressour and taken the prey out of their Teeth Iob. 29. For which Act I believe it hath pleased the most High God to set a Guard not only of Trained men but of mighty Angels to secure your sitting and the Citie I feare we are not pardoned though reprieved O that there may be a lengthning of Londons tranquilitie of the Parliaments safetie by mercy to the poore Dan. 4. Right Honourable Soule yokes Soule oppressions plundrings ravishings c. are of a crimson and deepest dye and I believe the chiefe of Englands sins unstopping the Viols of Englands present sorrowes This glasse presents your Honours with Arguments from Religion Reason Experience all proving that the greatest yoakes yet lying upon English necks the peoples and Your own are of a spirituall and soule nature All former Parliaments have changed these yoakes according to their consciences Popish or Protestant 'T is now your Honours turne at helme and as your task so I hope your resâ—lution not to change for that is but to turne the wheele which another Parliament and the very next may turne againe but to â—ase the Subjects and Your selves from a yoake as was once spoke in a case not unlike Act 15. which neither You nor your Fathers were ever able to beare Most Noble Senatours Your Fathers whose seats You fill are mouldred and mouldring their braines their tonguâ—s c. to ashes in the pit of rottenesse They and You must shortly together with two worlds of men appeare at the great Barre It shall then be no griefe of heart that you have now attended to the cries of Soules thousands oppressed millions ravished by the Acts and Statutes concerning Soules not yet repealed Of Bodies impoverished imprisoned c. for their soules beliefe yea slaughtered on heapes for Religions controversies in the Warres of present and former Ages Notwithstanding the successe of later times wherein sundry opinions have been hatched about the subject of Religion a man may clearly discerne with his eye and as it were touch with his finger that according to the verity of holy Scriptures c. mens consciences ought in no sort
to be violated urged or constrained And whensover men have attempted any thing by this violent course whether openly or by secret meanes the issue hath beene pernicious and the cause of great and wonderfull innovations in the principallest and mightiest Kingdomes and Countries c. It cannot be denied to be a pious and prudentiall act for Your Honours according to your conscience to call for the advice of faithfull Councellours in the high debates concerning Your owne and the soules of others Yet let it not be imputed as a crime for any suppliant to the God of Heaven for You if in the humble sense of what their soules beleeve they powre forth amongst others these three requests at the Throne of Grace First That neither Your Honours nor those excellent and worthy persons whose advice you seek limit the holy One of Israel to their apprehensions debates conclusions rejecting or neglecting the humble and faithfull suggestions of any though as base as spittle and clay with which sometimes Christ Iesus opens the eyes of them that are borne blinde Secondly That the present and future generations of the Sons of Men may never have cause to say that such a Parliament as England never enjoyed the like should modell the worship of the living eternall and invisible God after the Biâ—â— of any earthly interest though of the highest concernment under the Sunne And yet saith that learned Sir Francis Bacon how ever otherwise perswaded yet thus he confesseth Such as hold pressure of Conscience are guided therein by some private interests of their owne Thirdly What ever way of worshipping God Your owne Consciences are perswaded to walke in yet from any bloody act of violence to the consciences of others it may bee never told at Rome nor Oxford that the Parliament of England hath committed a greater rape then if they had forced or ravished the bodies of all the women in the World And that Englands Parliament so famous throughout all Europe and the World should at last turne Papists Prelatists Presbyterians Independents Socinians Familists Antinomians c. by confirming all these sorts of Consciences by Civill force and violence to their Consciences To every Courteous Reader VVHile I plead the Cause of Truth and Innocencie against the bloody Doctrine of Persecution for cause of conscience I judge it not unfit to give alarme to my selfe and all men to prepare to be persecuted or â—â—nted for cause of conscience Whether thou standest charged with 10 or but 2 Talents if thou huntest any for cause of conscience how canst thou say thou followest the Lambe of God who so abhorr'd that practice If Paul if Iesus Christ were present here at London and the question were proposed what Religion would they approve of The Papists Prelatists Presbyterians Independents c. would each say Of mine of mine But put the second question if one of the severall sorts should by major vote attaine the Sword of steele what weapons doth Christ Jesus authorize them to sight with in His cause Doe not all men hate the persecutor and every conscience true or false complaine of cruelty tyranny c. Two mountaines of crying guilt lye heavie upon the backes of All that name the name of Christ in the eyes of Iewes Turkes and Pagans First The blasphemies of their Idolatrous inventions superstitions and most unchristian conversations Secondly The bloody irreligious and inhumane oppressions and destructions under the maske or vaile of the Name of Christ c. O how like is the jealous Iehovah the consuming fire to end these present slaughters in a greater slaughter of the holy Witnesses Rev. 11. Six yeares preaching of so much Truth of Christ as that time afforded in K. Edwards dayes kindles the flames of Q. Maries bloody persecutions Who can now but expect that after so many scores of yeares preaching and professing of more Truth and amongst so many great contentions amongst the very best of Protestants a fierie furnace should be heat and who sees not now the â—ires kindling I confesse I have little hopes till those flames are over that this Discourse against the doctrine of persecution for cause of conscience should passe currant I say not amongst the Wolves and Lions but even amongst the Sheep of Christ themselves yet liberavl animam meam I have not hid within my breast my souls belief And although sleeping on the bed either of the pleasures or profits of sinâ—e thou thinkest thy conscience bound to smite at him that dares to waken thee Yet in the middest of all these civill and spirituall Wars I hope we shall agree in these particulars First how ever the proud upon the advantage of an higher earth or ground or ' clooke the poore and cry out Schismatickes Hereticks c. shall blasphemers and seducers scape unpunished c. Yet there is a sorer punishment in the Gospel for despising of Christ then Moses even when the despiser of Mâ—ses was put to death without mercie Heb. 10. 28 29. He that beleeveth not shall bee damned Marke 16. 16. Secondly what ever Worship Ministry Ministration the best and purest are practised without faith and true perswasion that they are the true institutions of God they are sin sinfull worships Ministries c. And however in Civill things we may be servants unto men yet in Divine and Spirituall things the poorest pesant must disdaine the service of the highest Prince Be ye not the servants of men 1 Cor. 14. Thirdly without search and triall no man attaines this faith and right perswasion 1 Thes. 5. Try all things In vaine have English Parliaments permitted English Bibles in the poorest English houses and the simplest man or woman to search the Scriptures if yet against their soules perswasion from the Scripture they should be forced as if they lived in Spaine or Rome it selfe without the sight of a Bible to beleeve as the Church beleeves Fourthly having tried we must hold fast 1 Thessal 5. upon the losse of a Crowne Revel 13. we must not let goe for all the â—lea bitings of the present afflictions c. having bought Truth deare we must not â—ell it cheape not the least graine of it for the whole World no not for the saving of Soules though our owne most precious least of all for the bitter sweetning of a little vanishing pleasure For a little puffe of credit and reputation from the changeable breath of uncertaine sons of men For the broken bagges of Riches on Eagles wings For a dreame of these any or all of these which on our death-bed vanish and leave tormenting stings behinde them Oh how much better is it from the love of Truth from the love of the Father of lights from whence it comes from the love of the Sonne of God who is the way and the Truth to say as he Iohn 18. 37. For this end was I borne and for this end came I into the World that I might be are witnesse to the Truth A Table of
Church of Christ abideth and secondly the Commonweale may be in perfect peace and quiet notwithstanding the Church the Commonweale of Christ be in distractionsâ— and spirituall oppositions both against their Religions and sometimes amongst themselves as the Church of Christ in Corinth troubled with divisions contentions c. Secondly I observe it is true the Church helpeth forward the prosperity of the Commonweale by spirituall meanes Ier. 29. 7. The prayers of Gods people procure the peace of the City where they abide yet that Christs Ordinances and administrations of Worship are appointed and given by Christ to any Civill State Towne or City as is implied by the instance of Geneva that I confidently deny The Ordinances and Discipline of Christ Iesus though wrongfully and prophanely applied to naturall and unregenerate men may cast a blush of civillity and morality upon them as in Geneva and other places for the shining brightnesse of the very shadow of Christs Ordinances casts a shame upon barbarisme and incivillity yet withall I affirme that the misapplication of Ordinances to unregenerate and unrepentant persons hardens up their soules in a dreadfull sleep and dreame of their owne blessed estate and sends millions of soules to hell in a secure expectation of a false salvation CHAP. LXXXIV The second head concerning Superiority of each Power Peace BEcause contention may arise in future times which of these Powers under Christ is the greatest as it hath been under Antichrist we conceive first That the power of the Civill Magistrates is superiour to the Church policie in place honours dignity earthly power in the World and the Church superiour to him being a member of the Church Ecclesiastically that is in a Church way ruling and ordering him by Spirituall Ordinances according to God for his soules health as any other member so that all the power the Magistrate hath over the Church is temporall not spirituall and all the power the Church hath over the Magistrate is spirituall not temporall And as the Church hath no temporall power over the Magistrate in ordine ad bonum spirituale So the Magistrate hath no Spirituall power over the Church in ordine ad bonum temporale Secondly the delinquencie of either party calleth for the exercise of the power of terrour from the other part for no Rulers ordained of God are a terrour to good works but to evill Rom. 13. 3. So that if the Church offend the offence of the Church câ—lleth upon the Civill Magistrate either to seeke the healing thereof as a nursing father by his owne grave advice and the advice of other Churches or else if he cannot so prevaile to put forth and exercise the superiority of his power in redressing what is amisse according to the quality of the offence by the course of civill Justice On the other side if the Magistrate being a member of the Church shall offend the offence calleth upon the Church either to seek the healing thereof in a brotherly way by conviction of his sinne or else if they cannot prevaile then to exercise the superiority of their power in removing of the offence and recovering of the offendour by Church censures If the end of Spirituall or Church power is bonum spirituale a spirituall good and the end of Civill or State power is bonum temporale a temporall good And secondly if the Magistrate have no spirituall power to attaine to his temporall end no more then a Church hath any temporall power to attaine to her Spirituall end as is confest I demand if this be not a contradiction against their owne disputes tenents and practices touching that question of persecution for cause of conscience For if the Magistrate be supreme Iudge and so consequently give supreme judgement sentence and determination in matters of the first Table and of the Church and be custos utriusque Tabule keepers of both Tables as they speake and yet have no Spirituall power as is affirmed how can he determine what the true Church and Ordinances are and then set them up with the power of the Sword How can he give judgement of a false Church a false Ministery a false Doctrine false Ordinances and with a Civil Sword pull them down if he have no Spiritual power authority or commission from Christ Iesus for these ends and purposes Further I argue thus If the civill officers of State must determine judge and punish in Spiritual causes his power authority and commission must be either Spirituall or Civill or else he hath none at all and so acts without a commission and warrant from the Lord Iesus and so consequently stands guilty at the Bar of Christ Iesus to answer for such his practice as a transcendent Delinquent Now for civill power these worthy Authors confesse that the Government of the civill Magistrate extendeth no further then over the bodies and goods of the Subject and therefore hath no civill power over the Soule and therefore say I not in Soule-causes Secondly It is here confest in this passage that to attaine his Civill end or Bonum temporale he hath no Spirituall power and therefore of necessitie out of their own mouths must they be judged for provoking the Magistrate without either Civill or Spirituall power to judge punish and persecute in Spirituall causes and to feare and tremble lest they come neere those frogs which proceed out of the mouth of the Dragon and Beast and false Prophet who by the same Arguments which the Authours here use stirre up the Kings of the Earth to make warre against the Lambe Christ Iesus and his Followers Revel 17. CHAP. LXXXV IN the next place I observe upon the point of Delinquencie such a confusion as Heaven and Earth may stand amazed at If the Church offend say they after advice refused in conclusion the Magistrate must redresse that is punish the Church that is in Church offences and cases by a course of Civill justice On the other side if the Civill Magistrate offend after Admonition used and not prevailing in conclusion the Church proceeds to censure that is to Excommunication as is afterward more largely proved by them Now I demand if the Church be a Delinquent who shall judge It is answered the Magistrate Againe if the Magistrate be a Delinquent I aske who shall judge It is answered the Church Whence I observe which is monstrous in all cases in the World that one person to wit the Church or Magistrate shall be at one time the Delinquent at the Bar and the Iudge upon the Bench. This is cleere thus The Church must judge when the Magistrate offends and yet the Magistrate must judge when the Church offends and so consequently in this case must judge whether she contemne Civill Authority in the Second Table for thus dealing with him Or whether she have broken the rules of the first Table of which say they God hath made him Keeper and Conserver And therefore though the
Word to bee with such his messengers to the end of the world Matth. 28. That Dog that feares to meet a man in the path runnes on with boldnes at his masters comming and presence at his backe Thirdly what imprudence and indiscretion is it in the most common affaires of Life to conceive that Emperours Kings and Rulers of the earth must not only be qualified with politicall and state abilities to make and execute such Civill Lawes which may concerne the common rights peace and safety which is worke and businesse load and burthen enough for the ablest shoulders in the Commonweal but also furnished with such spirituall and heavenly abilities to governe the Spirituall and Christian Commonweale the flocke and Church of Christ to pull downe and set up Religion to judge determine and punish in Spirituall controversies even to death or banishment And beside that not only the severall sorts of civill Officers which the people shall choose and set up must be so authorised but that all respective Commonweales or Bodies of people are charged much more by God with this worke and busines radically and fundamentally because all true civill Magistrates have not the least iâ—ch of civill power but what is measured out to them from the free consent of the whole even as a Committee of Parliament cannot further act then the power of the House shall arme and enable them Concerning that Objection which may arise from the Kings of Israel and Iudah who were borne members of Gods Church and trained up therein all their dayes which thousands of lawfull Magistrates in the world possibly borne and bred in false Worships Pagan or Antichristian never heard of and were therein types of the great anointed the King of Israel I have spoken sufficiently to such as have an eare to heare and therefore Lastly so unsutable is the commixing and intangling of the Civill with the Spirituall charge and Government that except it was for subsistence as we see in Paul and Barnabas working with their owne hands the Lord Iesus and his Apostles kept themselves to one If ever any in this world was able to manage both the Spirituall and Civill Church and Commonweale it was the Lord Jesus wisedome it selfe Yea hee was the true Heire to the Crowne of Israel being the Sonne of David yet being sought for by the people to be made a King Joh. 5. he refused and would not give a president to any King Prince or Ruler to manage both swords and to assume the charge of both Tables Now concerning Princes I desire it may bee remembred who were most injurious and dangerous to Christianity whether Nero Domitian Iulian c. Persecuters or Constantine Theodosius c. who assumed this Power and Authority in and over the Church in Spirituall things It is confest by the Answerer and others of note that under these later the Church the Christian State Religion and Worship were most corrupted under Constantine Christians fell asleepe on the beds of carnall ease and Liberty insomuch that some apply to his times that sleepe of the Church Cant. 5. 2. I sleep though mine heart waketh CHAP. CXXIV Peace YEs but some will say this was not through their assuming of this power but the ill managing of it Truth Yet are they commonly brought as the great Presidents for all succeeding Princes and Rulers in after Ages and in this very controvesiâ— their practices are brought as presidentiall to establish persecution for conscience Secondly those Emperours and other Princes and Magistrates acted in Religion according to their consciences perswasion and beyond the light and perswasion of conscience can no man living walk in any feare of God Hence have they forced their subjects to uniformitie and conformitie unto their own consciences what ever they were though not willing to have been forced themselves in the matters of God and Conscience Thirdly Had not the light of their eye of conscience and the consciences also of their Teachers been darkned they could not have been condemned for want of heavenly affection rare devotion wonderfull care and diligence propounding to themselves the best patternes of the Kings of Iudah David Salomon Asa Iehosaphat Iosiah Hezekiah But here they lost the path and themselves in perswading themselves to be the parallels and antytipes to those figurative and typicall Princes whence they conceived themselves bound to make their Cities Kingdomes Empires new holy lands of Canaan and themselves Governours and Iudges in spirituall causes compelling all consciences to Christ and persecuting the contrary with fire and sword Upon these rootes how was how is it possible but that such bitter fruits should grow of corruption of Christianitie Persecution of such godly who happily see more of Christ then such Rulers themselves their Dominions and Jurisdictions being overwhelmed with inforced dissimulation and hypocrisie and where power of resistance with flames of civill combustion as at this very day he that runs may read and tremble at Peace They adde further that the Princes of Christendome setting their Hornes upon the Churches head have been the cause of Antichristian inventions c. Truth If they mean that the Princes of Europe giving their power and authoritie to the seven-headed and ten-horned Beast of Rome have been the cause c. I confesse it to be one concurring cause yet withall it must be remembred that even before such Princes set their hornes or authoritie upon the Beasts head even when they did as I may say but lend their hornes to the Bishops even then rose up many Antichristian abominations And though I confesse there is but small difference in some respect betweene the setting their hornes upon the Priests heads whereby they are inabled immediately to push and gore whoever crosse their doctrine and practice and the lending of their hornes that is pushing and goriâ—g such themselves as are declared by their Bishops and Priests to be hereticall as was and is practised in some Countries before and since the Pope rose yet I confidently affirme that neither the Lord Iesus nor his first ordained Ministers and Churches gathered by such Ministers did ever weare or crave the helpe of such hornes in Spirituall and Christian affaires The spirituall power of the Lord Iesus in the hands of his true Ministers and Churches according to Balaams prophesie Num. 23. is the horne of that Vnicorne or Rhinocerot Psal 92. which is the strongest horne in the world in comparison of which the strongest hornes of the Bulls of Basan breake as sticks and Historieâ—ells â—ells us how that Vnicorne or one-horned Beast the Rhinocerot tooke up a Bull like a Tennis ball in the Theater at Rome before the Emperour according to that record of the Post Quantâ—â—s erat cornu cui pila Taurus erat Unto this Spirituall power of the Lord Iesus the soules and thoughts of the highest Kings and Emperours must subject Math. 16. 18. 1 Cor. 5.
the Church constituted and gathered but to such Ministers or Messengers of Christ Iesus whom he is pleased to imploy to gather and constitute the Church by converting and baptizing unto which Messengers if Christ Jesus will be pleased to send such forth that passage Acts 15. will be presidentiall Peace The 14. generall head is this viz. What power particular Churches have particularly over Magistrates First say they they may censure any Member though a Magistrate if by sinne he deserve it First because Magistrates must be subject to Christ but Christ censures all offenders 1 Cor. 5. 45. Secondly Every Brother must be subject to Christs censure Mat. 18. 15 16 17. But Magistrates are brethren Deut 17. 15. Thirdly They may censure all within the Church I Cor. 5. 12. But the Magistrates are within the Church for they are either without or within or above the Church not the first nor the last for so Christ is only above it Fourthly The Church hath a charge of all the Soules of the members and must give account thereof Heb. 13. 17. Fifthly Christs censures are for the good of Soules I Cor. 5. 6. but Magistrates must not be denied any priviledge for their Soules for then they must lose a priviledge of Christ by being Magistrates Sixthly In Church priviledges Christians are all one Gal. 2. 28. Col. 3. 11. 2. Magistrates may be censured for apparent and manifest sinne against any Morall Law of God in their judiciall proceedings or in the execution of their office Courts are not Sanctuaries for sin and if for no sin then not for such especially First because sinnes of Magistrates in Court are as hatefull to God 2. And as much spoken against Isa. 10. 1. Mic. 3. 1. Thirdly God hath no where granted such immunity to them Fourthly what a brother may doe privately in case of private offence that the Church may doe publikely in case of publike scandall But a private brother may admonish and reprove privately in case of any private offence Mat. 18. 15. Luc. 19. 17. Psal. 141. 5. Lastly Civill Magistracy doth not exempt any Church from faithfull watchfulnesse over any member nor deprive a Church of her due power not a Church member of his due priviledge which is to partake of every Ordinance of God needfull and requisite to their winning and salvation Ergâ— CHAP. CXXXV Truth THese Arguments to prove the Magistrate subject even for sinne committed in judiciall proceeding I judge like Mount Zion immoveable and every true Christian that is a Magistrate will judge so with mee Yet a Quaerie or two will not be unseasonable First where they name the Church in this whole passage whether they meane the Church without the Ministry or Governours of it or with the Elders and Governours joyntly and if the latter why name they not the Governours at all since that in all administrations of the Church the duty lies not upon the body of the Church but firstly and properly upon the Elders It is true in case of the Elders obstinacy in apparent sinne the Church hath power over him having as much power to take down as to set up Col. 4. Say to Archippus c. Yet in the ordinary dispensations and administrations of the Ordinances the Ministers or Elders thereof are first charged with duty c. Hence first for the Apostles who converted gathered espoused the Churches to Christ I question whether their power to edification was not a power over the Churches as many Scriptures seem to imply Secondly for the ordinary Officers ordained for the ordinary and constant guiding feeding and governing the Church they were Rulers Shepheards Bishops or Overseers and to them was every letter and charge commendation or reproofe directed Revel 2. 3. Acts 20. And that place by them quoted for the submission of the Magistrates to the Church it mentions only submission to the Rulers therof Heb. 13. 17. Those excellent men concealed not this out of ignorance and therefore most certainly in a silent way confesse that their doctrine concerning the Magistrates power in Church causes would too gâ—osse if they should not have named the whole Church and but silently implyed the Governours of it And is it not wonderfull in any sober eye how the same persons Magistrates can be exalted over the Ministers and Members as being bound to establish reforme suppresse by the civill sword in punishing the body or goods and yet for the same actions if the Church and Governours thereof so conceive be liable to a punishment ten thousand times more transcendent to wit excommunication a punishment reaching to their soules and consciences and eternall estate and this not only for common sins but for those actions which immediately concerne the execution of their civill office in judiciall proceeding Peace The Prelates in Q. Elizabeths dayes kept with more plainnesse to their principles for acknowledging the Queen to be Supreme in all Church causes according to the Title and Power of Henry the 8. her Father taken from the Pope and given to him by the Parliament they professed that the Queen was not a sheepe but under Christ the chiefe Shepheard and that the Church had not power to excommunicate the Queen Truth Therefore sweet Peace it was esteemed capitall in that faithfull witnesse of so much truth as he saw even unto death Mr. Barrow to maintaine before the Lords of the Councell that the Queen herselfe was subject to the power of Christ Iesus in the Church which Truth overthrew that other Tenent that the Queene should be Head and Supreme in all Church causes Peace Those Bishops according to their principles though bad and false dealt plainly though cruelly with Mr. Barrow but these Authors whose principles are the same with the Bishops concerning the power of the Magistrate in Church affaires though they wave the Title and will not call them Heads or Governors which now in lighter times seems too grosse yet give they as much spirituall power and authoritie to the civill Magistrates to the full as ever the Bishops gave unto them although they yet also with the same breath lay all their honour in the dust and make them to lick the dust of the feet of the Churches as it is prophesied the Kings and Queens of the Earth shall doe when Christ makes them nursing fathers and nursing mothers Isa 49. The truth is Christ Jesus is honoured when the civill Magistrate a member of the Church punisheth any member or Elder of the Church with the civill sword even to the death for any crime against the civill State so deserving it for he beares not the sword in vain And Christ Iesus is againe most highly honoured when for apparent sinne in the Magistrate being a member of the Church for otherwise they have not to meddle with him the Elders with the Church admonish him and recover his Soule or if obstinate in sin cast him forth of their Spirituall and
all parts of the World Christianitie adds not to the nature of a Civill Commonweale nor doth want of Christianitie diminish it Rom. 13. evidently proveâ— the Civill work and wages of the Civill Magistrate Most strange yet most true consequences from the Civill Magistrates now being the Antitype of the Kings of Israel and Judah If no Religion but that which the Common-weal approves theÌ„ no Christ no God but at the pleasure of 〈◊〉 world â— Ep. Jo 9. The true antitype of the â—â—ngs of Israel and Judah A fourth difference of Lawes and Statutes from all others Moses a type of Christ. The Lawes of Israel unparallel'd Gods owne finger penn'd Lawes for Israel Fift difference Temporall prosperity most proper to the temporall Nationall State of the Jewes The spirituall prosperity of Gods people now the antitype What Israels excommunication was The corporall stoning in the Law typed out spirituall sâ—oning in the Gospell The rewards or punishments of the Lawes of Israel not to be parallel'd The wars of Israel typicall Israels Enemiâ—s round about The Enemies of mysticall Israel Enemies against Israel in her owne bowells The famous typically captivities of the Jews Their wonderfull victories The mysticall battells of Gods Israel now The mysticall Army of white troopers R. 19. Whether the Civill state of Israel was presidentiall The true Christendome Great unfaithfulnesse in Ministers to câ—st the â—hiefest burden of judging and establâ—shâ—ng true Christiâ—nity upon the Commonweal or worlâ— it selfe To governe judge in civill affâ—â—â—es load enough on the Civill Magistrate Magistrates can have no more power then the common consent of the people shall betrust them with Thousands of lawfull Magistrates who never heare of the true church of God The Spirituall and Civill Sword cannot be managed by one and the same person The Lord Jesus refused so manage both Nero and the persecuting Emperours not so injurious to Christianity as Constantine and others who assumed a power in Spirituall things Under Constantine Christianity fell into corruption and Christians fell asleep Who force the consciences of others yet are not willing to be forced themselves Constantine and others wanted not so much affection as information of conscience Sad consequences of charging the Civill powers with the care of Spiritualls Civill Rulers giving and lending their Horns or Authority to Bishops both dangerous to the truth of Christ. The Spirituall power of the Lord Jesus compared in Scripture to the incomparable horne of the Rhinocerot A time when Gods people are wholly at a losse for Gods worship Nursing fathers and mothers The Civill horne or power being of a humane constitution cannot but be of a humane operation The Civill power owes 3 things to the true Church of Christ. 1. Approbation 2. Submission 3. Protection The Civill Magistrate owes to false worshippers 1. Permission 2. Protection The Civill Magistrates conscience torne and distracted between the divers and contrary affirmations even of the most godly Reformers The Authors of these positions deal with the Civill Magistrate as the souldiers dealt with the Lord Jesus The rise of high Commissions c. Pious Magistrates and Ministers consciences are perswaded for that which other Magistrates consciences condemne To professe the Magistrate must force the Church to her duty and yet must not judge what that is what is it but to play in Spirituall things An apt similitude discussed concerning the Civill Magistrate First quaerie what if the 〈◊〉 command the Mr. or Pilot to steere such a course which they know will never bring them to the harbour 2. Quaerie If the Mr. of the Ship command the 〈◊〉 thus the Prince command the contrary who is to be obeyed If the Prince have as much skill as the Mr. or Pilo c. 4. Quaerie 5. Quaerie Whether the meanest saylor in respect of his skill and service be not to be preferred before the Prince himself 6. Quaerie Whether if the Mr. of the ship gratifie the Prince to the casting away of the ship and Prince c. he be not guilty and 〈◊〉 to answer The application in generall of the ship to the Church c. The meanest Christian according to his knowledg and grace to bee preferred before the highest who have received none or lesse grace of Christ. A true Minister of Christ ought to walk by another rule then the command of Civill Authority in Spirituall causes Former positions compared with this similitude and found to contradict each other The similitude of the Magistrate prescribing to the Physician in civill things but the Physician to the Magistrate concerning his body The 12 Head examined To give the government of the Church to the Civill Magistrate as before and yet to abridge his conscience what is it but to sport with holy things c. An evident contradiction An excellent confession of the proper end of Civill Government When Civill Lawes are not broken it is confest that Civill Peace is not hurt A grievous charge against the Christian Church and the King of it A strange law in New England formerly against Excommunicate persons A dangerous doctrine against all civill Magistrates Many sins prohibited to be punished by the Magistrate and yet they also charge him to punish all sin Rom. 13. Originall sin charged to hurt remotely but falsely the civill state Magistrates strangely forbidden to hear civill complaints Thousands of Common-weales where no true church of Christ. The complaints of families properly fall into the cognizance of the civill Mastrate They who give to Magistrates more then is due are most apt to disâ—o to be them of what is theirs 13. Head A strange double picture The great priviledges of the true Spouse or Church of Christ. To hold with Iâ—ght and walk in darknesse The Magistrate lift up to be the chief 〈◊〉 of the Church and yet cast downe not to have power to appoint the place or time of meeting 2 Similitudes illustrâ—ting the Magistrate 〈◊〉 be â—oth governor of the Church and yet usurpâ—r in commanding If a Church may assemble without and against the Magistrates consent as is assiâ—â—ed then much more constitute and become a Church c. Grosse partiality If the Civill Magistrate be to build the Spirituall or Christian house he must judge of the matter A close and faithfull intergatory to the consciences of the authors of these positions A sad quaerie to some concerning their practice A marvallouâ— challenge of more Libertie to Christians under a Christian Magistrate then under the Heathen If Magistratesâ— were appointed by Christ Jesus Governours of his Kingdome it were not reasonable that Christians should more freely breake the commands of the Christian then of the Heathen Magistrate The necessry of Civill government in generall of God but the speciall kindes of men 1 Pet. 2. 13. Civill Magistrates are derivatives from the fountaines or bodies of people A beleeving Magistrate no more a Magistrate thâ—n an unbeleeving The excellenâ—â—◠〈◊〉 Christs 〈…〉 The Magistrate like a Pilot in the Ship of the Common-weale Christianitie steâ—â—es a Christian Pilots course The Christian Pilot hath no more power over the soules of his Mariners or passengers then the unchristian or Pagan Pilot. The tearmes Heathen and Christian Magistrate All out of Christ are heathens that is of the Nations or Gentiles Josiah a type of Christ Jesus the King of the Church An unjust and partiall desire of liberty to some coâ—sciences bondage unto all others The Commission Mat. 28. of preaching and baptizing not properly directed to the Churches or fixed Teachers of it least of al to the Commonweale A quaerie who have now the care of all the Churches A Ministrie before the Church Acts 15. commonly misapplied Christs promise and presence only makes an Assembly blessed The promise of Christs presence Mat. â— 8. distinct from that Mat. 28. 14. Position examined Church administrations are charged firstly upon the Misters thereof The Ministers or Governors of Christs Church to be acknowledged in their dispensations A paradox Magistrates made the Judges of the Churches and Governours of them yet censurable by them Queene Eliz. Bish pâ—truer to their principles then many of a better spirit and profession Mr. Borowes profession concerning Queen Elizabeth Is not this too like the Popes profession of servuâ— servorum Dei yet holding out his slipper to the lips of Princes Kings and Emperours 15. Head examined The inventions of men in swarving from the true essentialls of Civill and Spirituall Common-weales 16. and last Head examined A great Quegion viz. Whether only Church members that is as is intended Godly persons in a particular Church estate be only eligible or to be chosen for Magistrates Lawfull Civil States where Churches of Christ are not The world being divided into 30 parts 25 never heard of Christ. Lawfull heires of Crownes Civill Government although not Christian and godly Few Christians wise and noble and qualified for affaires of State Some Papists and some Protestants agree in deposing of Magistrates Those Scriptures Exod. 18 Deut. 17. 18. c. parallel'd in the true spirituall Israel by 1 Tim. 3. Tit. 1. The Ninevites Fast examined Object Answ. Object Answ. How England and London may yet be spared Luc. 22 the felling of the Coat to buy a Sword discussed A threefold taking of the Sword Revel 17. 16. the Kings having of the Whore discussed