Spirit his Rule and Guide and no Law besides whatsoever which is evident from these grounds Because if he be Christs he is led by the Spirit of Christ and if a man have not the Spirit of Christ he is none of his and it is this 〈◊〉 that teacheth a Believer all things and leads him into â—ll truth 〈…〉 for he is taught of God And this is that Spirit that 〈◊〉 all things yea even the deep things of God which every Beleiver receiveth in some measure and 〈◊〉 the Spirit of the world that he may know the things that are freely giâ—â—n to him of God So that this Spirit both searcheth out and teacheth those deep things that no Law could ever discover or finde out And it is as clear that the Gospel is his Rule wherein his way is perfectly painted out The 〈◊〉 shall livâ— by Faith and without faith it iâ— impossible to please God and whatsoâ—ver is not of Faith is â—in and the life that a Believer now lives is â—y tâ—e faith of the Son of God who loved him and gave himself for him Thâ—refore faith being the way â—e should walk in and the Rule he should go by it is maniâ—est the Law is not his Rule because not of Faith That which teacheth a Believer to deâ—y all ungâ—dly 〈◊〉 and not to be conformable to this present evil world but to be perfect as his heavenly Father is perfect and holy as he is holy and to serve him in holiness and righteousness without fear all the days of his life that same is his Rule and his Guide but it 〈◊〉 clear that the Gospel and Grace of God â—eacheth 〈◊〉 things and thereâ—ore they are his Rule and Guide for the Scripture sayth Let every 〈◊〉 that nameth the Name of Christ depart from iniquity for the grace of God that bringeth salvation unto all men hath appeared teaching us to deny ungodly lusâ—s and to live soberly righteously and godly in this present world and therefore is the grace of Gâ—d in he Gospel that teacheth these things the Rule and Guide of a Christian That which discovereth to a Believer the fruits of the flesh and likewise of the Spirit is his Rule and Guide but the Gospel 〈◊〉 this clearly and not the Law as sayth the Apostle now the works of the flesh are manifest which are these adultery â—ornication uncleanness lasciviousness 〈◊〉 witchcraft hatred variance emulations wrath strife seditions heâ—â—sies â—â—vyings murders drunkenness and such like But the fruits of the Spirit are love joy peace longâ—suffering gentlenesâ— goodnâ—ss faâ—â—h meekness temperance against such there is no Law That which discovereth that to be sin and sinfull which the Law did nor is the Rule and Guide of a Believer but the Gospel teacheth that infidelity is sin and that he which beluveth 〈◊〉 is condemned already and this the Law neither did not could do and therefore the Gospel not the Law is the Believers Rule and Guide And â—urther that which 〈◊〉 those things which the Law did and others higher and deeper is the Rule of a Believer and this is the Gospel not the â—aw for it sayth Ye have board that it was sayd by them of old time thou shalt not commit adultery but I say unto you that whosoever looketh on a woman to lust after her hâ—â—h committed adul 〈…〉 Whether â—ught the Gospel to be preached as 〈◊〉 ghest and chiefest Light for discovering the 〈◊〉 of 〈◊〉 or not seeing we now live under a 〈…〉 Whether are all holy and godly actions of Sainâ— dutye or priviâ—edges and do flow from an inward 〈◊〉 of Divinâ— love rather than from an external precâ—pt of â—ear oâ— rewaâ—d or not Whether Faith Repentance and all other Graceâ— mentioned in the Gospel though in form of speaking layd down as requisite duâ—yes be not free gifts and gracious mercyes And if they be free gifts and graces why do men press them legally and not hold them out freely and Evangelically Whether do men that press Faith and Repentance as conditions or qualifications build upon the principles of Calvâ—â— or Arminiâ—â— Of the calling and enabling of 〈◊〉 That Christ by his Spirit maniâ—esteth the mystery of the Gospel unto such as in his own purpose and decree he hath separated for the Ministry and sends them â—orth in the power and evidence of the same Spirit and all that men have done in appoinâ—ing and seâ—â—ing up of a Miâ—istry is of man and not of God oneâ—y those that have had experiâ—nce of the same truth have somtime used to give their eviâ—ence or wiâ—nels to the truth in others which was not their calling but a testimony from others that such were already called And no humane power hath any legal right to forbid or hindâ—r that such may not speak what God hath revealed in them and unto them It â—s plain that God chuseth Instruments and they not him 〈…〉 veaâ— his Son in me that I might preach him among the heathen immediatâ—y I conferred not with flâ—sh and blouâ— Neither went I up to Ierusalem to them that were Apostles before me No he was an Apostle not of man nor by man but by Iesus Christ neither was he taught it but by the revelation of his Spirit and so are all those that are truly called of God for there is nothing but Christ by his Spirit onely that maketh men able Ministers of the New 〈◊〉 not of the Letter but of the Spirit for men as men are not sufficient to think any thing of themselves but their sufficiency is of God For though there be diversityes of gifâ—s yet it is the same spirit that gives them and though there be differences of administrations yet it is but the same Lord that doth administer in them all and though there be 〈◊〉 of operations yet it is the same 〈◊〉 that worketh all in all and one Spirit that giveth out all these as it pleaseth And as he calleth them enableth them and setteth them apart so he onely sendeth them forth and the authority they have is only from him not from man For in the same manner that he was sent which was in the power of the Father and not in nor from the power of man so sent he them and therefore sayth pray ye therefore the Lord of the Harvest that he would send forth Labourers into his Vineyard It was not to pray Princes nor Magistrats Bishops nor Presbyters 〈◊〉 nor Congregated Churches to send forth Labourers but the Lord of the Harvest onely Unless we should a fly imagine that the Lord of the Harvest that hath ordained the Wheat to be gathered into his own Barn and is that dear loving and provident Father that taketh care for all his nay though a mother may forget her childe yet will he not forget his should take no care of besowing planting watering
others might more willingly receive them and their Doctrin 3. When Timethy was left at Ephesus and Titus in Creet to set things in order and ordain Elders in particular places this was but to appoint such as God had alreadâ— called and gifted to remain at such partâ—cular places and to give their Testimony and witnes that they were so called which either they did by extending of the hand when divers so called and gifted were present or nominated or else that divers being proposed the believers of that Church did by extending the hand manifest which of them they desired to be over them in the Lord and then these they confirmed in those places and prayed that God might prosper them in that work To feed the flock of Christ which he hath purchased with his own bloud and these are the Pastors that should feed the flock not for filthy lucre but of a ready minde and not as being Lords over the heritages Not but that they are called before this and this but a witness from others that they are so called If it were in the power of Magistrats Academyes Presbyteryes or Churches to send forth Ministers then this would be a continual and standing power to propagate this Tribe by a way of carnal generation as that of the Lâ—vites who were born Priests or to the right of the Priesthood and so no age or generation need be without as hath been and is practiced in the Kingdom of Babylon to this day who all claim it by Succession and a carnal way of propagation Bishops from the Pope Presbyters from them and the Independent and baptized Churches from the Presbyters so that heer would be a perpetual Ministry set up by man whether ever God sent any or not When the mystery of his Truth hath been hidden from ages and generations and is onely manifest to the Saints according to the times and seasons that the Father hath put in his own power And so all along the time of the Apostasie these Locusts have swarmed out of the bottomless pit and covered the face of the Earth to devour the Fruits thereof and would continue so still though the Father of light never sent them but the Prince of darkness Consectaryes Then for a State or Common-wealth to set up and appoint a National Ministry from any judgment of men Ministers or Churches is to take unto themselves the power wisdom and right of the Almighty and to set themselves in his Throne and so to be like the Scribes and Pharisâ—es thieves and robbers stealing and attributing that honour unto themseves which is due to the Lord of the Harvest who onely 〈◊〉 Labourers into his Vineyard This is but to set up a câ—rnal Image of a Ministry a Picture without 〈…〉 their trust in him Then those that have entred into the Sheep-fold not by the 〈◊〉 but climbed up some other way the same are thieves and robbers and the Sheep neither know nor hear their voice nor follow them And he that cannot evidence his Calling to be immediatly from and by the Spirit of Christ both by the witness of the same Spirit in his own Breast the power and authority of the speakings of God in him and by the Seal of his Ministry the Conversion and Confirmation of Souls is nothing else but a thief and a robber a deceiver and an 〈◊〉 and nevâ—r was sent of God but came of himself and had 〈…〉 but from the Devil and Man Then are 〈…〉 and Commissions from men to authorize others 〈◊〉 and râ—â—ch vain corrupt and abominable and men that pretend to derive their power from these are 〈…〉 And if any thing be not of him it will fall of it self for that which is crooked cannot be made straight Queryes I desire to know from whence the National Ministers have their Calling or Ordination If from Man who gave him that Power and wherein consists it If from God when and how did they receive it and wherein stands the Power of it Are not they Theeves and Robbers that steal and robb Christ of his honor And do not these so when they hold that being bred in an Academy and furnishd with such Arts and Learning as are taught there and to be Ordained by Bishops Presbyters or Churches is the true Calling and Ordination of Ministers If this be not to rob God of his Honor what is it then Do these that call themselves the Ministers of the Nation seek Authority Counsel Countenance and Protection from God only that sends forth true Ministers and bids them not be afraid of those that can kill the body and can do no more but of him that can throw both body and soul into hell fire or from Men and Magistrates Why do these men if they be ordained of God and sent out in the Power of his Spirit persecute condemn and scandalize others for witnessing that there is no other Calling but what in the power of that Spirit when it is certain That no man speaking by the Spirit of God calleth Iesus accursed Of the wages and maintenance of Ministers That the Ministers of the Gospel have allotted and allowed them a maintenance by the Gospel Order is evident Because The Labourer is worthy of his hire and the Lord hath ordained that they which Preach the Gospel should Live of the Gospel And he that is taught in his Word should communicate to him that teacheth in all good things Gal. 6. 6. But it is as evident that this maintenance ariseth not from Tythes and Oblations as to the Levites under the Jewish Ministry Nor by the power of a compulsory Law made by a Commonwealth or Nationall Power in giving or setling a National Maintenance But from the free Gift and Contribution of those individuall persons wrought upon by that mans Ministry to whom they are to communicate their temporal things and the proportion such as God shall move their spirits to bestow Because the Jewish Ministery is now fulfilled and ended which was but the pattern of the Spiritual and now we have no other High Priest but Christ and all his people being members of his mysticall Body and stones in his spirituall Building do not pay Tithes in him who received them of Abraham in whose loyns according to the flesh Aaron and his sons were And therefore the Priesthood being changed there is made of necessity a change also of the Law Secondly our Saviours command to his Disciples when he sent them into the World was not that they should have Lands and Livings Lordships and Dominion Tythes and Augmentations but only food and rayment and therewithall they were to be content And they were to provide neither gold nor silver nor brass in their purses nor scrip for their journey neither two coats neither shooes nor yet staves for the workman is worthy of his meat so that they were to bargain or
nor increase oâ— his Spiritual and Immorâ—al seed nor of the â—eaping of that Harvest which was not puâ—chased with corruptible things as Silver and Gold but with the precious bloud of his dâ—ar Son buâ— leave it to ignorant careless or malicious Husbandmen It is he that is the Begetter an◠〈◊〉 of this Spiritual Seed the Planter Waterer and Increaser of it For neither is he that planteth anything neâ—ther he that watereth any thing but God that 〈◊〉 And as they are sent â—orth by Him and his Spirit onely so thâ—â— authority and weapons are spirâ—â—ual not caâ—nal or 〈◊〉 they speak in the power evidence and demonstration of the 〈◊〉 and with authority not like Scribes and Pharisees for the weaponâ— of their warfare are not carnal but mighty in God â—heir power ariseth not from Commissions and Licenâ—â— given or granâ—ed from Magistrats Parliaments or numbers of person proudly and Lucifer like stiled Divines from Committees or Colledges Presbyteryes or Academyeâ— nor from any such but from the Lord of Hosts the God of Heaven and Earth from Iesus Christ the Iudg of quick and dead and from that Spirit of his that searcheth all things yea even the deep things of God The strength and might of their weapons is not Academick and Scholastical Learning the â—otten rubbish of Ethnical and Babylonish ruines nor Fathers Modern Writers Expositors Commentators the ayery bubbles that ignorance corrupt 〈◊〉 and humane Tradition hath blown up and gilded over with the unsuitable and Heterogeneous title of Orthodoxal Authours nor their wit reason nor collected notes the rotten Crutches to support lameness no nor any of these or whatsoever can arise from the flesh but onely that Spirit of Truth that lends into all truth And as their Calling and power is onely from God so man hath no power to obstruct or hinder it for Peter and Iohn sayd unto the Council of the lews Whethe◠〈◊〉 be right in the light of God to hearken unto you more than unto God judg ye for we cannot but speak the things that we have seen and heard If it be objected that though it be 〈◊〉 that God called many of the Apostles by his own power and Spirit onâ—â—y yet that Calling was immediate and extraordinary and aâ—terwards those that were so called did constitute and ordain others in an ordinary way by Imposition or Extension of hands as divers places of Scripture do affirm For this cause left I thee in Crâ—â—â— that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee And neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery And when they had layd their hands on them and fasted and prayed they sent them away And when they had ordained them Elders in every Church and had prayed with Fasting they commended them to the Lord on whom they beluved For those distâ—nctions of Mediate and Immediate Ordidinary and Extraordinary I finde no mention of them nor ground for them in the Gospel and they are but the cunning and 〈◊〉 devices of the Schools and therefore need no further answer than rejection and denyal untill they be made good from a better ground than that fruitless and vain wisdom of man And though in the calling of many of his Ministers in divers ages there were divers circumstances used at the calling of some that were varyed or omitted at the calling of others which they have therefore made an Essential difference not knowing that Circumstantials do not absolutely change the nature of Essentials yet was it the same God that called and sent them and the same Spirit that enabled them and spoke in them as sayth the Record of Truth God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son So many of the Apostles were called by the External and audible voice of Christ in the flesh yet that verbal Call had signified little if the Spirit had not called them inwardly in their hearts for herein consisted their calling that to them it was given to understand the Mystery of the Kingdom but to others it was not given And yet were many others as truly called as they that never saw nor heard Christ speak in the flesh And Paul being called had a great light shined and a voice spake unto him which those that journeyed with him could hear though they saw no man and yet were Timothy Titus Barnabas and others as truly called as he in and by the power of the same Spirit though not in the same manner relaâ—ing to circumstances and yet did and do all the Ministers of Christ in all Ages speak from the same Principle and are sent forth in the same Power and Spirit so that Circumstance makes nor substantial Difference and so that part of the Objection is of no force for the Truth â—aith Knowing this first that 〈◊〉 Prophesie of the Scripture is of any private interpretacion For the Prophesie came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost and so do all his Ministers still untill the end of the World For the Imposicion of hands it is manifest that it was used in divers cases as first by our Saviour in â—â—ring of Disceases and after by the Apostles in the like cases and likewise upon little children brought unto him And lastly by the Apostles and Presbyteries in laying on of their hands with Fasting and Prayer Buâ— it is as manifest that by their layiug on of Hands Fasting and Praying gifts of Grace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were given and those upon whom they laid their hands and prayed with did thereupon speak with Toungs and Prophesie and so thereby received the Holy ghost and this was that gift that Timothy was exhorted not to neglect and this was it that Simon Magus would have bought with money Now to imitate an Ordinance or practise an Administracion without the same Power Spirit and â—ifts is but hypocritical and vain therefore unless that they that pretend to ordain by Imposicions of hands had the same Power or thereby could confer the same gifts they ought not to practise the same Administracion because without the prâ—sence of the same Power and operacion of the same Gifts wherein the Essence of it stood it cannot be sayd to be an Ordinance of God but a Tradicion of men Again the falling of the Holy Ghost and the manifesting of its visible Power or Power visibly by Prophecying and speaking with Tounges was not as hath been commonly mistaken a peculiar Ordinance for setting men apart for the Ministry but was commonly used to Converts as Converts and belonged to
Augmentations cease and there be no wages nor maintenance allowed by law â—how should we live what shall maintain our families who will then preach the Gospel The people are hard-hearted and will give us little or nothing if no publick maintenance no Gospel Are not all these the complaints of an evill adulterous and unbelieving generation that preach faith to others even of things high and spirituall and yet themselves dare not trust God for food and raiment Do not the heathen seek after all these things and have you no more faith then they Then those that are the true Ministers of Christ know that the necessity of preaching the Gospel is laid upon them and will preach in season and out of season whether they have any thing or nothing nay will not cannot in conscience take any thing carnall from any man to whom they have not sown spiritual and not that neither but according to the free-will-offering of their minds to whom they have ministred spirituall things and in this point by their fruits ye shall know them Queries Didst thou who callest thy self one of Christs Ministers when Christ called thee and sent thee forth if ever he did so make a bargain with him what thou shouldst have for thy labour without which thou wouldst not do thy work or but negligently and with murmuring Did ever Christ teach thee to clamour and cry to the Magistrate to settle thee some maintenance by a law or to exact it from the poor labourer who never yet received a spiritual benefit from thy teaching nor hath no heart to give thee any thing but against his will Canst thou ever make it appear to be a duty incumbent upon the Magistrate to settle thee wages by a law or it lawfull for thee to take it If thou canst it is high time to produce thy strong reasons lest thy god Dagon fall to the ground rise no more and with the rest of thy brother Craftsmen to shout high lest your shrine-making be mar'd for ever Will not thy Trade be as long-lived as the world if Academies can give thee qualifications men an Ordination and the Magistrates maintenance But Babel must fall Concerning the power of Magistrates in spiritual things That the Magistrate hath power both coercive and punitive against al evil either in words or works whether it be against a privat or a publick interest is manifest Because all men even as men have this impressed in them by the light of Nature principles suckt in by education or a light from God upon their spirits That the end of being is its own preservation and as this is ingrafted in one so it is in all individuals and as they would not be willing that any other should hurt or destroy their being nor hinder the meer necessaries of its conservation so it is contrary to natural justice right reason to hurt or destroy the being of another or to hinder them of meer necessaries for their conservation And all Laws were at first intended and should be exercised to preserve unto every Numerical person as far as possible these grand priviledges of Natures universall Charter and therfore what acts or words soever may tend to the obstructing or frustrating of this end is in the Magistrates power to restrain and punish And for this purpose the Apostle bears witnes that the Gentiles who had no external Law given of God were a Law unto themselves which did shew the work of the Law written in their hearts their conscience bearing witness and their thoughts the mean while accusing or else excusing one another The Scriptures make this clear commanding every soul to be subject unto the Higher powers because there is no power but of God The powers that be are ordained of God And whosoever resisteth the powers resisteth the Ordinance of God and they that resist shal receive to themselves damnation And these are the Ministers of God for the defence and praise of those that do well and for the punishment of those that doe evil for they bear not the sword in vain And therefore the Apostle concludes that the Christians should be subject unto these Ministers though Heathens not only for wrath but also for conscience sake and for this reason was Tribute to be paid unto them because they were the Ministers of God attending upon that very thing continually And thus were al the Saints commanded to obey every Ordinance of man for the Lords sake whether of Kings or others and that prayers and supplications should be made for Kings and all that were in authority that they might lead a quiet and peaceable life in all godliness and honesty But now the grand scruple is what power the Magistrate hath in those things that are called spiritual And by things spiritual I understand those things that the Apostles other Saints taught and practised as Christians for as men they were in their words and actions as is proved before under the power of the Magistrate And in all those things that they held taught or practised I finde evidently these two 1. They never required any thing of the Magistrates as they were Christians but only liberty to speak out the things that Christ had manifested unto them and quietly to meet together to break bread pray baptize edifie or communicate to the wants of one another 2. Nothing that they spoke oâ— did as Christians was any 〈…〉 contrary hurtful or obstructive to the Civil Laws 〈…〉 Jews or Gentiles I never read that they desired of the Magistrate honour or riches Lordships or dominions nor to be called Doctors Masters Rabbies or to have the pre-eminence and chief seats one above another as ours now-a-dayes that call themselves Christians must have a Law to make them Masters Doctors and Batchelors of Divinity as they are pleased vainly to stile them and that not had but with a vast expence to the Commonwealth in allowing such large Revenues of Lands and Tithes to maintain an hive of Drones Wasps and Hornets in their Monkish Cells which might be better employed for enabling men in Arts and Sciences to fit them for Civil employments and not to paint up a blader-blown Clergy another fals title they have assumed to themselvs with such idle Terms and vain Epithites It is true that the Disciples being but earthly and carnal had much ado among themselvs Who should be greatest but our Saviour tels them That the Kings or Rulers of the Nations did bear rule over their people and were called gracious Lords but it should not be so among them but he that would be greatest should become least and he that would be master should become as a servant And Zebedees children being of the same carnall principle with the rest could desire to sit the one at his right hand and the other at his left in his Kingdom but he told them they knew not what they asked And
the Scribes and Pharisees loved the uppermost seats in the Synagogues and at Feasts and greetings in the Market-place and to be called of men Rabbi Rabbi but the Disciples were forbidden these things I never read that the poor Disciples or any other Saints desired of the Magistrates tithes or augmentations mony or maintenance for their pains taken about the things of Christ They desired not of the Magistrates any Authority Licenses Commissions or Orders for their preaching the Message that God had put into their mouths But now our Sons of Belial will strike their fleshbook with three teeth into the pan and caldron and if the people will not give them of the Sacrifices they they will take it by force and so wage law against the poor people but the judgement of Elies sons is hastening upon them and if they make not a great uproar and noyse their great Diana falls for ever I never read that the Disciples or Christians in their days did desire the Magistrate to punish kill accuse condemn or imprison any that received not their doctrine no they were but to shake off the dust of their feet as witness against them Nor did they desire to have the Magistrate to punish any that fell away from their doctrine into other opinions though never so gross but all that they did was by spiritual power to deliver them to Satan and that also for this end even for the destruction of the flesh that the spirit might be saved in the day of the Lord Iesus All that I find that they declared the Magistrate had no power to hinder them of was the speaking the things of God wherein they were bound to obey God rather then men and in this case the counsel of Gamaliel was both good and pretious That they should abstain from these men and lâ—t them alone for if that counsel or work were of men it would come to nought But if it were of God it cannot be overthrown and so in opposing of it men may be found fighters against the holy Ghost 2. Neither did they act or speak as Christians any thing that was destructive or any way hurtfull to the power of the Civil Magistrate For though they were accused of divers evils and misdemeanors as of being enemies to Caesar the Temple and Laws perverting of the people for speaking blasphemous words against the place of the Iewish worship against the Law to trouble the Cities to teach customs not lawful for them to observe that were Romans and that they turned the world upside down That they were seducers hereticks and that their Sect as they were pleased to call it was spoken against every where and that Paul was a pestilent fellow a mover of sedition among all the Iewes throughout all the world and a ring-leader of the Sect of the Nazarens Yet were all these accusations false and forged and could not be proved against them For neither against the Law of the Iews neither ther against the Temple nor yet against Caesar had they offended any thing at all Nay they were so â—ar from being disturbers of the peace or injurâ—ous to any man that their very Doctrine was to have as much as in thâ—m laid peace with all men and not to suffer â—or 〈◊〉 doing but well And it was their practice that being reviled they did bless and being persecuted they did suffer and being deâ—amed they did intreat Nay they were so far from doing evil or opposing the civil Power that Paul being wrongfully accused by the Iews had such confidence even in the justice of the Heathenish Magistrate and his own innocency with Godâ— assistance that he appealed unto Caesar But it is not so with those that pretend to be Saints now for they will not be coâ—tent without maintenance from the Magistrate or else they will resist and oppose The civill Magistrate hath not any positive power to punish any man or restrain any for their lâ—ght judgment conscience opinion or way of worship if so be they act or speak nothing that is distractive or destructive to the civill Power or tending to the breach of the peace or to injure one another which is manifest from these grounds Nothing ought to be restrained condemned or punished by the civill Magistrate in relation to Judgment and Opinion but as it is certainly and inâ—allibly known to be erroneous false blasphemous or hereticall nor any thing â—estrained or punished in respect oâ— worship but what is infallibly known to be idolatrous supeâ—stâ—â—ous and contrary to the mind of God But it is manifest that man â—s he is natural knoweth nâ—t these things but they are fooliâ—â—ness unto him neither can he discern them for men arâ— altogether gone out of the way and there is none of them that understands these things no not one And then shall man be a judge of what he knows not and give sentence where he understands not at all And if it be thought that Magistrates are to judg punish these things as they are Christians because it is said â—hat the Saints shal judg the world 1. It cannot be proved that they are â—hristians because they are called so nor that they are Saints because they think and call themselves so for not he whom man approveth but he whom God approvâ—th is justified 2. And though it be true that the Saints do shall judg the world yet it is not by using any of the Civill Power or Authority of the world for Christs kingdom of which they are members is not of this world and thus Paul did not judge those thâ—t were without and the Saints judging of the world was in spiâ—itual power by a declarative witnessing against all unrightâ—ousness of men but no using of the civill sword for their weapons were not carnal but spirituall And therâ—â—ore the Magistrate is not the competent judge of these things and therefore hath no power but what is negative and so ought not to forbid them But though the Magistrate had the spirit of discerning without error or mistake of what was true or false light or darkness both in relation to opinion and outward worship yet is not the right and judgement of these things given or granted unto him though he be as a god upon earth but it is the great high priviledge and prerogative of Iesus Christ by whom God will judge the world according to Pauls Gospel and the very â—entiles for walking contrary to their own light were judged of God and not by men and of him given up unto vile affections as a just punishment for sinning against light and therefore the Father hath committed all judgment unto the Son and he it is that is appointed judge of quick and dead for all power is given him both in heaven and earth for it is God himself in
these cases and not man that is and will be Iudge Again what Tares soever the envious man hath sown in the field of the world of lies falsities errors blasphemies heresies idolatrous and superstitiousâ— worships are not to be weeded forth by every â—ervant nor by the Magistrate leâ—â— they pluck up the wheat also but both must be let alone untill the harvest and then the Lord will send messengers that shall make a sepration Therefore the Magistrate ought not to meddle with the plucking out of the Tares of errors heresies false worships for therby usually the wheat is pluckt up and the tares left for the Saints of God have always been persecuted and slain under the pretence of rooting forth errors and destroying false ways of worship and under colour of doing God good service For it is evident that since the Magistrates have assumed to themselves the title of Christians and pretended power nay also will skil of promoting the cause of Christ of setting up forms professions and making Creeds Confession and Articles of Religion by the power of civill authority as also to eradicate errors heresies and false worship Antichrist hath by that means had his growth and increase Apostasie hath entred and prevailed Truth almost in all Ages hath been stissed and suppressed and the Saints persecuted and butchered as is too evident in Martyrologie and Church History And this is all the advantage that the truth of Christ ever gained or can have from the authority of men and the power of the world Also the record of truth doth witness that God in his unsearchable wisdom and providence hath decreed that heresies must come that those that are approved amongst his Saints may be made manifest and that it is of necessity that offences must come though there be a wo to those by whom they do come And therefore the power of man or Magistrates cannot frustrate the purpose of God but while they labour to do what belongs not unto them they become fighters against God and so are given up to blindness and because they believed not the truth are given over to believe lies Moreover this power hath been assumed by men Magistrates from no better a ground then the rotten foundation of infidelity pride out of infidelity in fearing and distrusting that God was not powerful and wise enough of himsef in his own spiritual strength to carry on and accomplish his own work without the wisdom and power of sinfull weak and vain man whose breath is in his nostrils and his help vain When the Kingdom and Cause of God is built onely upon himself that everlasting Rock of Ages and Christ is that Stone though refused of men is chosen of God and pretious and is become the chief in the corner Even that stone coming out of the Rock without hands and crushing in pieces all the Images of brass Iron or clay that ever the power of man erected or set up And it Proceeds out of pride man vainly thinking in his wisdom power to make the work of God more effectual then the Lord hath determined and by the rod of fear and terror to drive more into heaven then ever God hath decreed shall come there or to force them in sooner then his appointed time or by a door that he never opened not considering that the weakness of God is stronger then the strength of men and the foolishnesse of God wiser then the wisdom of men and that no man can come nor be driven unto Christ except the Father draw him Lastly the Magistrate pretending to be judge of the consciences of men doth usurp the place of God for God himself will immediatly reign there and none can perswade nor change a heart but God only for it is he that takes away stony hearts and gives hearts of flesh takes away the old gives new ones and no creaturely power is able to do it And also thereby many are forced to become hyporites and to sin against the light of their own conscience or else to undergo loss of goods or liberty bodily hurt or death which is cruel and tyrannical nay even against the law of Nature for who would desire to be compell'd against the light of his own conscience and therefore how unjust is it to compell anothers This may make a man a Prosselyte to say and profess with his mouth that which is contrary to the intent and belief of his heart and so to be twofold more the child of perdition then formerly Some obiect That the Jewish Magistrates had power to punish idolatry and blasphemy and why have not Magistrates amongst the Christians the like power 1. Because we are not under the same administration nor are their Laws obligatory to us For the Priesthood being changed there is made of necessity a change also of the Law 2. Because we have not the same means to instruct and direct us in giving judgment in such abstruse deep matters for they had extraordinary direction by the Vrim Thummim by their Prophets both of which we want we have none that can make fire come down from heaven as Elija did to confound Baals Prophets withall and therefore where there are not like premises there cannot be like conclusions Others object that there is a power that the Disciples had and exercised to cenâ—ure deliver to Satan as in case of Incest and of Hymeneus Philetus denying the resurrection and the Angel of the Church in Thyatira is threatned beacuse he had suffered Iezebel to â—each and seduce the servants of God and therefâ—re that there remains a coercive and punitive power if not in the Magistrates at least in the Ministers and Churches and therefore it is lawfull to exercise that 1. It is true that the Apostles and primitive Churches had by their directions a power to retain sins and to deliver to Satan but this was not an externall power of man or the sword but was spirituall and stood in the power of Christ for the Apostle saith In the name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ to deliver such an one to Satan for the dâ—struction of the flesh that the spirit may be saved in the day of the Lord Iesus Now this was done in the power of Christ and so as no Church now can shew the like though they seem to imitate it 2. This was not done by inflicting any external punishment upon him but that the rest of the saints were to forbear such an ones company even to eat with him and consisted not in some violent thrusting out such an one from their houses or company but in withdrawing themselvs away from him for the Apostle warns and commands the believing Thessalonians in the name of our Lord Iesus Christ that they should withdraw themselvs