intended as all the others are to the whole body which appeares clearly out of the Epistles themselves Not onely that what is written to the Angel is of concernment to the Church but is written to the Church For is it written to the Officer onely I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more then the first or is it said to the body of the Church To whom be it one or more this is said to him or them is it said in the next verse Notwithstanding I have somewhat against thee c. If it be the Church that is commended for her workes and charity c. then it is the Church also that is here blamed for not exercising the power committed to her against Jezabel So likewise the Epistle to the Church of Smyrna is directed to the Angel but is the Angel onely spoken to in the 10th verse Feare none of those things that thoushalt suffer behold the Deviall shall cast some of you into prison And so I might instance in the other Churches But that generall Proclamation shall serve to evince it which is before every Epistle Let him that hath an eare heare what the Spirit saith unto the Churches Not to the Angel onely but to the Churches It is sent first to the Angel as a principall part of the Church whose Office also it is to receive from Christ and to communicate to the Church Therefore when Christ sayes I have something against thee he meanes against the Church for suffering Jezabel So that as wee have found an Ecclesiasticall power so we have found for the subject of its inâ—â—esion a particular Church or body and for the object of its application it s own members as Jezabel was But now for otheâ—s a particular Church and there is no other ministring Church hath onely the power of substraction withdrawing from them or rejecting them A man that is an Heretick after the first and second admonition reject which is an act whereby a Church or a Member reserves themselves exercises not any power over others In practise of which Rule as a light to the understanding of it Ecclesiasticall History furnishes us with the Instances of the * Quod apud Ephâ—sum cum Balneas lavadi gratia fulsset ingressus vidisset ibi Cerin hum exilucrit coÌ„tinuò non lotus discesserit dicens Fugianus bincne Baâ—ncae ipsae corruant in quibus Cerinthus lavatur veritatis inimicus Idem etiam ipse Polycarpus Marcioni aliquaÌ„ do cum occurrisset diceti sibi Agnosce nos Agnosco inquit primogenitum satanae Euseb lib. 4. cap. 14. Apostle John and Polycarpus professedly avoyding the society of Hereticks but not exercising any power over them or against them And this law of Church-Discipline is consonant and harmonicall to right reason and to the Rule of Civill administration Where a man is tryed by his Peeres and 't is fit he should be so in spirituall things judged by his fellow-members And there is no reason or justice in subjecting a Church or member to a foraine jurisdiction Advised and consulted with other Churches may be ought to be the nature of the case for weight difficulty and difference requiring it But to come to the businesse There be two branches of our Brethrens the Presbyterians claime The one is power of judging determining imposing doctrines and conclusions upon all men and Churches 2. The other a power of transmitting and delivering over to the Magistrate and stirring up his power in case of disobedience to them Now for the first of these in vaine is it said Try all things if a Synod may impose For either the tryall relates to a particular judgement to be made and that judgement to a practise to be confirmed or not If not as good not try if I try onely for tryall sake and if when I have tryed I am but where I was to wit I must be concluded by others vote and imposition If yea then to what purpose is the imposition for if I approve it the imposition is needlesse if I reject 't is fruitlesse 2. They that have right and power of imposing are Lords of my Faith but so are not any men the Apostles themselves assumed it not For by faith yee stand Take away a Christians judicious faith you take away his legs his standing from under him 3. In vaine did the Bereans try the Apostles doctrine and unduely were they commended if that doctrine were imposed upon them 4. If yee Presbytery have power to impose doctrines then they must have power of Excommunication over all those on whom they impose For power of commanding without power of revenging disobedience is a ridiculous shadow and image of power It is like Jupiters leg sent downe to be the King of Frogges which they leapt upon and scorned But this power of Excommunicating we have found a proper seat and subject for it already even a particular Church and till our Brethren shew out of Scripture a subordination of Churches I need say no more and if they doe that then I will say with them For the other branch instigating the Magistrate which is not to be understood of transmitting such things to him as doe pertinere ad mores wherein he is of himselfe conscious of his duty and obligation and needs no instigation but of things pertaining properly to Conscience In which cases as Ministers are not instructed with any externall force and power to be exercised by themselves against men sure also they ought not sevire per alios to stirre up the Magistrate against them For the Office of the Ministery beares no relation to temporall punishment The Magistrate is properly the Minister of God for wrath but it is fit for Ministers to say as Christ * Luk. 9.56 I am not come to destroy but to save alive It is a reason given for the Office of a Ruling Elder in the Church added to the Teaching Elders namely to avoyd the prejudice and Odium that would fall upon the Ministry should they discharge that part which is a hard and severe Office as being to inquire into the conversations of the flock and each member and to observe their faults in manners and otherwayes and deale roundly with them therein laying the axe of severe reproofe to the roote of every sinne Now if this be a worke of that nature that God in his wisdome hath priviledg'd the Ministry from lest it might make their persons and so their doctrine lesse acceptable the Ministry having need to be like one that has a pleasant voice and can play well on an Instrument and in consideration hereof hath for this work founded a distinct Office in his Church shall we thinke those Ministers provide wisely for themselves and the acceptance of their Ministry that will thrust themselves into a more dis-affecting Office namely to be Promoters Tell-tales Appparitors or Summoners to the Civill Magistrates
of Nature the article of the Trinity or the person and Office of Jesus Christ yet sure to teach doctrine that denies either of these where the Gospel hath sounded is not tolerable Or to deny the Resurrection or a Judgement day c. I say the Christian Magistrate ought not to tolerate the teaching of such Contradictions in an instructed Common-wealth to received Principles and manifest impressions upon all hearts that have lived under the Gospell within his Dominions And the reason is Because these Principles fall into the same rank and order and consideration with * 1 Cor. 11.14 naturall Principles in as much as they are not onely habituated unto men as naturall but attested unto within by a divinely-imprest Conscience though but naturall and in a common way And although in treating hereof I have reflected much upon the Principles and light of Nature and the outward good and consisting of societies yet I make not these the onely grounds authorizing the Magistrate that is Christian of whom this Chapter speaks to the premises nor the ultimate end scope he is to ayme at therein For though the light of Nature be Gods Law in the hearts of men not to be violated and the preservation of societies one end thereof not to be despised yet certainly the Christian Magistrate as he hath his authority from God so he is to take the Rise of exercising it from him who hath not committed to him the sword in vaine and he is to ayme at the glory of God the preventing or redressing his dishonour in every act thereof and to punish evill out of that consideration that it is evill though God hath given him that Rule to proceed by and to make out the evill of evill to the world even the contrariety thereof to the light of Nature and the good of Societies Wherein also God hath admirably shewed his wisdome and goodnesse both in twisting and combining so the interests of his glory in this sense we speake which is negative and the happinesse of societies that this latter cannot be without the former and in laying no other burthen on the Christian Magistrate for the Materiale then what is within every mans Cognizance and the light of Nature will lead him to And though as is said in effect already we make not the light of Nature and the consisting of societies the onely nor highest considerations which the Magistrate as a Christian is to hold forth before God and into which he is to resolve his act I say as a Christian though as a Magistrate he ought to hold out these Principles to the world and build upon them but as a Christian he is bound certainly as every man to make every service as savoury as may be grafting them with the best Principles yet certainly they may very well be Harmonicall reasons and additionall inforcements even to him that is a Christian when the Materiale of his duty is no other then what may be convinced and inforced by the light and principles of Nature either Prima or à primis orta and is but the old Commandement though if he be a Christian it is a new Commandement to him and according to the formale is distinguished essentially from the act of a wise and conscientious Heathen Fourthly 4 The externall peace and order of the Churches The Christian Magistrate owes a duty about the externall peace and order of the Churches to look to that For though the Magistrate take not Cognizance of severall forms and opinions in Religion yet of the outward manner and order he doth and ought and to bound and rectifie that is his place and to punish disorder and all this what ever noise it makes is but a Civill thing For there are these two things goe to Religion The thing it selfe and the managing of it Though conscience is not to be forced to or from the thing yet the manner of the practise is to be regulated according to peace and comelinesse by the Civill Magistrate But all this yet is but extrinsecall to Religion 5 All meanes and advantages for the promoting of the truth on this side of forcing may the Christian Magistrate come no nearer Yes doubtlesse he may and ought to doe all that he is able and hath opportunitie to do in the behalfe of the truth so that he keep on this side of force as for instance He ought to be Exemplary in the profession of the truth as Joshua was Josh 24.15 As for me and my house wee will serve the Lord. Wherein as also in his Exhortation of the people he is without all scruple imitable by all in eminent place or authority though the faith of their Subjects or Tenants is not to be pind upon their sleeve yet if their example countenance interest exhortations will gaine any credit to the truth it is an honest way to make use thereof Nay if God hath given them parts to contend for the truth and stop the mouthes of gain-sayers they ought to use them by writing or disputing as their Charge will give them leave They may and ought to propose the truth to all to apply meanes for the reclaiming of those that erre and to send forth Teachers into blind and ignorant places where they are not capable of the care of their own soules and to call Synods or Assemblies to conferre their light in relation to a work of Reformation or to the solving of some particular difficulties In a word he may doe any thing for the truth so that when he have done he leave men to their consciences that are of a different minde from him and manage that difference without offence Sixtly and lastly 6 A defensive power in behalfe of the truth The Christian Magistrate ought to be a Nursing Father to the Church to nourish the truth and godlinesse The begetting Father he is not that is Christ the everlasting Father by the seed of the Word But the Magistrate is to conserve and maintaine the Churches peace and liberty in the exercise of their consciences and worshipping of God in all his Ordinances according to their light and so he is to exercise a defensive power for Religion both at home and abroad And this respect he is to bear to all equally whom he judges to be the children of truth in the maine though scabby or itchy children through some odd differences in which things though he be not to further them or edifie them wherein he apprehends them alien from the truth by any compliance but to leave those opinions to themselves to stand or fall yet notwithstanding them he is to afford to them his Civill protection they managing their differences in a lawfull peaceable manner as hath been noted before I say this provided These differences ought not to impaire or prejudice them at all in the interest they have in common justice and protection but if any assault them in an unquiet way they are to be defended the
assaylants punished So that with this difference is the Magistrate to carry himself towards the acknowledged truth and the reputed errours I meane so reputed by him he may and ought to do all he can to promote and inlarge the truth he ownes He is not to doe ought against the other in controversie nor suffer any to doe ought against them save to apply spirituall meanes to preach write discourse dispute exhort against them which kind of fighting is allowable among Brethren so it be with right spirits I expect here to be demanded What I thinke of this present Parliament and of their action in calling this Assembly and what I thinke of this Assembly For the Parliament I looke upon them under the Notion described and allowed in this Chapter as warrantably and lawfully improving an opportunity God hath put into their hands for the increasing of light and excussion of truth for which minde of theirs the blessing of Christ and the Churches awaites them and I hope they will not exceed their Bounds For the Assembly I looke upon them not as a Nationall Presbytery of the Churches in England but as godly and learned men congregated by the power of the State And I and all the people of God may and ought to seeke a proofe of Christ speaking in them which he may doe by vertue of generall promises to his people to be found of them seeking him and his will in and by all lawfull wayes and meanes and of the particular advantage of their ability as in every faculty the professors of it that are most exercised in it are likeliest to discover truth though alwayes they doe not but is not tyed by any speciall or particular promise to be present with them as he is to a Church Mat. 18. therefore I stand ready to embrace any light that Christ shall please providentially to minister unto me by their hands but tie my selfe by no meanes to their arbitrament further then I see it to be according to the Word for Christ never made them the Lords of my faith no not if they were the Apostles themselves Thus I have given my judgement at length in this matter and I think I give not much lesse power to the Magistrate in Religion then hath been by our moderne and more moderate Writers ascribed to them who contend on their behalfe for no more but outward Jurisdiction and state the * Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam Alst Primacy of the Magistrate onely in the externall policy of the Church relating onely to such acts as these Synodum convocare authoritate publicâ Constituere salaria Ministris Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare conservare per Ministros Ecclesiarum jura constituere c. But including no such power as hath been disputed against for that appertaines not to the outward polity of the Church And my judgement herein for the Magistrates intermedling thus farre is founded upon this Reason or Principle It is lawfull for every man and so for the Magistrate nay it is his duty to doe all he can for the truth but it is unlawfull to do the least thing against the truth Now because by earnest invitations hearty recommendations exemplary profession generall tuition in a word by offering and proposing not magisterially forcing commanding imposing much and great and certaine service may be will be done for the truth and nothing against And because by the other way of forcing prohibiting censuring punishing impeacht in this discourse though something may light for the truth and sometimes as in Austins dayes is noted in the case of the Donatists yet much more prejudice is much more probably like to redound to the truth Many a truth snibd kept low or quite kept out Men confirm'd in obstinacy if in errors and more prejudiced against the right wayes through the force that hangs over them therefore that is lawfull and this is unlawfull And in relation to these benefits which the Church reapes and may expect from Christian Magistracy the Churches are commanded first of all when they come together by way of restipulation and for the further continuance and increase of this shadow under which they rest to pray for Kings and all in authority because they doe and that still they may through the benefit of their government lead quiet and peaceable lives in all godlinesse and honesty CHAP. III. The Question thus stated we proceed to prove the Conclusion THe Magistrates Cognizance of Religion and the differences therein is not the Conclusion disputed against in this discourse It is sufficiently done already by many able men and all the Presbyterian Authors agree with us in it allowing him onely that which is to be allowed every man viz. to lead forth his act what ever it shall be found to be under the conduct of a particular or personall Cognizance but a publique Magisteriall binding Cognizance they deny therefore to doe this were but actum agere Neverthelesse because some few considerations have been ministred to me in my own thoughts concerning this I thought good to offer them being not many as also because the Cognizance disproved may serve as a Medium against the Coercive act That this publique determining binding Cognizance belongs not to him appeares 1. Because it belongs to another charge reas 1 viz. to the Church properly and peculiarly to try the spirits and judge of doctrines therefore it is usurpation of the Churches power and interest to take this out of her hands 1 Tim. 3.15 The Church is there declared to be the Pillar and ground of the truth Not a Pillar one among others but the Pillar and stay of the truth in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars to the view and notice of all their Subjects So is the Church the Pillar of the truth exhibiting it to the view and notice of all men disclaiming and reproving the contrary errors by the Word of God Thus the truth as a Rock beares up the Church Mat. 16.18 and the Church in lieu is a Pillar beares up the truth the Magistrate is not the Pillar nor his Lawes and Proclamations By the * Ecclesiā cum dico non unum aut alterum sacerdotem aut Ministrum sed Legitimum ac Christianū coetum nomino innuo Humfred de Relig. verâ Conservanda pag. 24. Church here I mean not Petrus in Cathedra the Pope in his chaire nor the Bishops in their Consistory nor the Angels and Lights of the Churches onely but the intire Church instituted in the maine according to the Gospel Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks Now the Analogy is plaine and not forged in respect of holding forth the light unto the world There be
indeed brasse and copper Candlesticks that hold forth false lights but the sheep of Christ know the one from the other that they turne not aside to the flocks of Christs Companions by a divine effectuall instinct whereby Christs sheep know Christs voice and will not follow a stranger Joh. 10.5 1 Joh. 4.1 Now mark here the Church is the Pillar the Church is the Candlestick particular Churches as well as the Catholick not the Magistrate not the State If so the Holy Ghost would not have wronged them and detracted from them by contracting this glorious power and interest to the Church It is proper for Kings and Magistrates to aske and to aske of Christ as He but more sincerely in the Ministry of his Word in his Church administration What is truth and to watch at his gates and waite at the posts of his doores yea to sit at the feet of Christ there For therefore hath Christ given gifts to his Church Eph. 4.11 And what are those Why he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers He gave none Magistrates Sure if Magistracy had been one of those gifts now that the Apostle was reckoning he would not have been so injurious and deficient but to have put it in And what are these gifts for Why for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ If for these ends adaequately then where shall the Magistrate come in or what work is left for the Magistrate I meane in point of authoritative teaching or determining the truth But you may say This was onely for that time while there were no Christian Magistrates Nay read on Till wee all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ So that this provision was not temporary onely but for perpetuity therefore sufficient Christ is the Judge of Controversies reas 2 and the interpreter of holy Scripture this is a Characteristicall Tenet distinguishing us from the Papists that is Christ by his Word and Spirit in the true ministry of the Church not in the Popes sentence nor in the Commentaries of the Fathers or the Votes of Synods or the Interpretations of Nationall Assemblyes though much helpe may be had by them for what difference then were there between the Papists and us but that wee make many men a Pope and they one man Now to give the Magistrate this Cognizance of differences in Religion were to set up him after we have puld downe these as Judge of Controversies and Interpreter of Scripture This were also to commit unto the Magistrate the better part of the Ministry whose office it is to declare the whole Counsel of God reas 3 and to be the Boundsmen between truth and errour and therefore Christ writes unto the Angels of the Churches of Asia and by them communicates himselfe to the Churches Nay it is to give them a greater power and office then the Ministry who are onely to propose doctrines not to impose them and to waite with patience if they be opposed trying if God will give repentance 2 Tim. 2.25.4.2 2 Cor. 1.24 to the acknowledgement of the truth This I say is their utmost Commission to exhort instruct rebuke with all long-suffering and doctrine not as Lords of mens faith but helpers of their joy and whensoever they flash and lay about them it is to be onely with the sword of the Spirit If the determining of Religion and differences therein reas 4 belong to the Magistrate quatenus a Magistrate then to all Magistrates or to the Magistracy of every Countrey then to the great Turke and Pagan Kings and Governours But how uncapable of such an interest they are who are aliens from the true God and his Common-wealth of Israel I need not say The consequence is good for Quatenus ad omne are termes adaequate and convertible That which belongs to a man as a man belongs to every man If you say therefore that it belongs not to the Magistrate quatenus a Magistrate but quatenus a Christian Magistrate so make it a flower that Christianity sticks in his Crowne I answer that Christianity being altogether accidentall and extrinsecall to a Magistrate adds nothing of power over others in Religion to him more then to another man but onely personall priviledge For Christianity is the same in all and why should one man by vertue of his Christianity for 't is denyed to be by vertue of his Magistracy have power over judgements and consciences in matters of Religion more then another that hath equall and perhaps more Christianity But the Word of God adds nothing of that nature to a Christian Magistrate and let that suffice for it adds nothing in the same kinde viz. of Civill power therefore it much lesse adds any thing of another kinde as namely Ecclesiasticall power For the same subjection and degree of subjection is required of servants and subjects to Masters and Governours without distinction of good and bad Christian and Pagan nay though they be cruell and froward 1 Pet. 2.18 By Christianity Christ hath setled no advantage of power on the head of the Magistrate though thereby he commend the yoke to the subject with an advantage of sweetnes 1 Tim. 6.1 For the proportion is the same and 't is a found Argument from a Master to a Magistrate that if a beleeving Master have no inlargement of power over his servant by beleeving then neither hath a beleeving Prince over his Subjects and if not in Civill things then much lesse in Religion But wee see plainly the Apostle neither accumulates authority on a beleeving Master nor duties on the servant of such a Master but makes it a greater motive to obey the authority they had before Let them not despise them because they are Brethren but obey them rather Therefore to conclude this Reason Christianity makes Magistrates members of the Church not Masters of the Assemblies It charges them to look to their own opinions but not to determine and impose upon other men And this I shall demonstrate in the fift place reas 5 from the maine scope of the Magistrates work as 't is laid downe in Scripture The object or matter about which Magistracy is conversant which they punish or reward is not faith but facts not doctrines but deeds and those not any deeds that differ but evill deeds Thus Rom. 13.3 Where the Apostle handles this point For Rulers are not a terror to good workes but to the evill c. if thou doe that which is evill he doth not say if thou be of an heterodox opinion be afraid for he is the Minister of God a revenger to execute wrath upon him that doth evill Where doing evill is thrice mentioned and no other termes used that should bring a mans judgement or opinion in Religion under
the verge of the Magistrate And so 1 Pet. 2.14 Submit your selves unto every Ordinance of man Whether to the King or unto Governours as sent by him for the punishment of evill doers and for the praise of them that doe well His determination therefore is about these This practise of Magistracy to be the Dictator of truth reas 6 and to moderate with the sword lays an unhappy caution too effectuall an obstruction in the way of truth which comes not in alwayes at the same end of the Towne not alwayes by the learned and eminent in parts or power * Joh. 7.48 Have any of the Rulers or Pharisees beleeved on him but even by the a Quid unius laici sententia quae cum Scripturis consentit praeponenda est sentētiae totius Concilii Gerson people oftentimes Who imbraced Christ but the poore but the people that knew not the Law in the estimation of the Pharisees Ought not this to be considered that truth be not prevented by shutting the doore shee often chooses to come in at and opening a stately doore which shee delights not alwayes in The just care that Christ shewed to maintaine the due distinction between Magistracy and Ministry the Office Politique and Ecclesiastick doth likewise impeach this Cognizance of the Magistrate reas 7 When the two Brethren came to him to divide the Inheritance judicially Christ refuses saying Who made me a Judge Luk. 12.13 If Christ would not judge in Civill things Magistrates as such ought not to judge in the things of Christ Hence then we may argue thus If the highest Cognizance of differences in Religion be subjected in the Church and so be onely Ministeriall and a publique determining binding Cognizance be not entrusted with the Magistrate then there can be no Magisteriall Coercive act lawfully put forth in such differences for * That the Magistrate should decree punishment Magisterially yet decerne the cause but after a private manner will exercise the finest wit to find a pretext for such as the Cognizance is such of necessitie must the Coercive power be and not exceed it therefore as there is onely a Ministeriall judgement in the Church so there is onely a Ministeriall Coercive power to be exercised in the Church also for the subject of the one is the subject of the other also CHAP. IV. Containing Arguments directly concluding against the Magistrates Coercive act in Cases of difference THe Order in which I draw forth my Reasons is under these foure Heads or Titles in distinct Chapters 1. Against the Magistrates Cognizance 2. Against his Compulsion 3. Against the whole Complexum Cognizance and Compulsion together 4. Against all externall compulsion in Religion The first I have passed already The second followes The immunity and impunity of differing opinions in Religion reas 1 as in relation to the Civill Magistrate may seem to be a Principle in Nature founded upon the light of reason seeing many of the ingenuous Heathen practised it as in that instance of Pauls case who was impeached by the Jewes of greater Heresie then any differing Brethren in these dayes can charge one another withall for he puld downe the old Religion established by God himselfe and preacht a new doctrine Yet see what Pleads for Paul in the Consciences of his Judges who had nothing in them but what they suckt in with their Mothers milke You have the story Acts 23. where I shall not comment upon the deeds of Lysias a stranger to Religion who yet delivered Paul both from the fury and the fraud severally of those that pretended much to Religion and would for Religion sake have destroyed him in the former part of the Story but onely give you the words of his Letter to Felix in behalfe of Paul ver 26. Claudius Lysias unto the most excellent Governour Felix c. This man was taken of the Jewes c. Whom I perceived to be accused of Questions of their Law but to have nothing layd to his charge worthy of death or of Bonds c. Yet these were strange Questions at that time And of the same minde in the same case is Festus Chap. 25.18 where declaring Pauls cause to King Agrippa he uses these words Against whom when the accusers stood up they brought none accusation of such things as I supposed but had certain Questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive And because I doubted of such manner of Questions c. observe here the ingenuity of an Heathen that will not by a secular sword cut in sunder those knots in Religion which he cannot unty by a Theologicall resolution Further on the morrow when Paul was brought forth Festus uses these words ver 24. King Agrippa and all men which are here present with us yee see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here Crying that he ought not to live any longer But when I found he had committed nothing worthy of death c. See the moderation of a Heathen and the stability of his resolution against the importunity of multitudes He is not so zealous of his Gods but he will let a Christian live nay he will save him from any that would hurt him justice so constraines him that he disdaines the sollicitations of the multitude O what a check was this to the Jewes from the mouth of an Heathen And when Paul had declared his own cause before King Agrippa Festus and Bernice and the whole Councell they saw no reason to be of any other mind Chap. 26.31 For 't is there said That when they were gone aside they talked between themselves saying This man doth nothing worthy of death or of bonds An instance which Christians in these dayes may look upon and blush who think an inconvenient expression deserves a prison Paul had made a free confession of his conversation and of his faith yet say they This man doth nothing worthy of death or of bonds They look for deeds evill deeds and thought it unreasonable to punish him for his different opinions Now to enervate the force of this Instance and Argument some man perhaps will represent my inference thus These Heathens did de facto permit differences of opinion remit those that were accused of them Ergo Christian Magistrates must be as careless de jure But I urge it not as a fact onely but as flowing from a principle of reason and justice that did glow in the hearts of these Heathen and so argues strongly from them to Christians and let any prove it was from a principle of Heathenisme To imploy the Magistrate in this kinde of compulsion reas 2 is a prejudice to the Lord Jesus and the provision he hath made for the propagation of the Church and truth Christ hath a sword for the vindicating of Truth for the propulsing of Errours for the conquering of
this compulsion is and what a prejudice against the meeknesse of his government and in what a distance and disproportion it runs from those sweet and soft Prophecies of him * Zech. 9.9 Behold thy King coming meek and lowly riding upon an Asse the most bearing and forbearing creature And elsewhere * Isa 42.2 3. He shall not cry nor lift up his voice nor make his voice to be heard in the streets A bruised reed shall he not breake Butter and honey shall he eat Consider how harshly this sounds how inharmoniously to other of Christs administrations When he had to deale with Jezabel an harlot that seduced his people to commit fornication a worse body there could not be yet says Christ I gave her space to repent before ever I would threaten her and notwithstanding this threat is gone out it shall not bring forth if she repent for so 't is carried Rev. 2.22 Shall Christ waite and must not men waite Will Christ waite on a Jezabel a wanton Strumpet and shall we thinke much to waite upon a wanton opinion Must the servant be above his Master And may I not say to these forward forcing men reas 21 You know not what spirit you are of you forget that you are of that spirit that waited on the old world an hundred and twenty yeares in Nâ—â—â—s preaching and many other parallell instances might be given of the Lords patience and when his date of patience hath been out and he hath drawn up his accusation against a Nation what hath been the tenour of it but this * Mat. 23.37 I would have gathered you but yee would not I sent my Prophets rising early and sending them yee killed and stoned them but where doth the Lord lay it to the charge of Prophet or Magistrate that they did not force and compell the people Indeed when they have neglected their duty of teaching and giving good example or when * Jer. 23.15 pollution hath gone out from them into all the land the Lord hath reckoned up that as good cause why but no where their not forcing them to an outward forme of amendment whether they would or no. How contrary is the present voice Ad castra ad insulas reas 22 to the patterne of your fore-fathers who maintain'd their cause against unjust Tyrants Precibus lachrymis but now that you have to deale with differing Brethren you dismisse your good old principle and commend it to us to receive your hard usage with prayers and teares and you are not contented with the King of the Church that hath all power in his hands to behold Jerasalem and weep over it even over your differing Brethren whom you count to be in errours if they are so How doe you forget that you are in the body and may be tempted and erre your selves Doe you mete the same measure you would have meted to you again Is the Church in her naturall guise that uses to run before the dog and the wolse when shee follows her own kind with a sword in her hand Is not this masculine property more harmonious and agreeing to the man of sin that exalts himselfe against Christ Jesus Pardon us then if such a temptation at least arise in our hearts to thinke the scene is quite changed and you are as to this no longer the persecuted Saints but the persecuting world Many shall run to and fro reas 23 and knowledge shall be increased Dan. 12.4 As a dog doth in following the sent so doe men in following the truth and they that will not give this liberty must not expect they should disereetly follow the track Wee have a Proverb that they that will find must as well seek where a thing is not as where it is Let us look upon the truth as Gods and not oâ—â—s and let us look upon our selves in all our discourses as hunting after it every one acting and seeking for himselfe and for his part onely acknowledging that God must lead every man by a sense and instinct so shall we give God his due glory and save our selves much unprofitable vexation And this liberty of free disquisition is as great a meanes to keep the truth as to find it The running water keeps pure and cleare when the standing poole corrupts that 's the sense of the Proverbiall speech An Academick or Pyrrhonian was never heretick While men sleep in a carnall recumbency upon their Doctors and Teachers the Devill sowes tares the true temper and proper imployment of a Christian is alwayes to be working like the Sea and purging ignorance out of his understanding and exchanging notions and apprehensions imperfect for more perfect and forgetting things behinde to presse forward Why should not men put on the same kindnesse reas 24 and meeknesse and good manners in debates of such truths as we now speake of as in Civill and secular matters where every one suspects himselfe and preferres others before himselfe not imposing his sense nor will upon any Wherein should there be free and ingenuous dealing if not about the truth which makes men free The Apostle says in a speciall manner of Christians reas 25 that wee are called unto peace and * Rom. 12.18 For as much as in us is we are to live peaceably with all men Marke with all men sure then with Brethren Let them fall out with us but let not us fall out with them but onely as the Apostle did by spirituall weapons contend for the truth God is the God of peace Deut. 20.10 and he commanded his people when they went out to Battell in a just war they should first offer peace for so long Nay in that place before referr'd unto 1 Gor. 7. God would have his people suffer unbeleevers Infidels not onely in the same kingdome with them but to live in the same house lie in the same bed together that is that the breach and desertion should not be on the Beleevers part if there be no other cause that may require it but the unbeliefe of the other and the reason is God hath called us to peace And peace is a Character of truth The wisdome that is from above it is first pure then peaceable Jam. 1.17 and therefore those metaphoricall descriptions of conversion by the changing of fierce natures into gentle dispositions Is 11. The wolfe shall dwell with the lambe and the Leopard shall lie downe with the kid c. As a notable instance hereof may be given in Paul While he was in a false way he drives furiously Jehu-like he rides to Damascus fetches letters of authority thence and is posting to Jerusalem to silence and imprison all that preach Jesus But when he hath the truth on his side we finde no such carriage in him but beseeches the Brethren by his gray haires c. indeed against obstinate seducers he expresseth much zeale but that 's a spirituall force not corporall for indeed the truth needs no such
convincing and where he meets with contentious spirits what says he We have no such custome nor any of the Churches of God Others were differences that diffused themselves further then in one particular Church taking unstable minds up and downe perhaps every where as the opposition of the Law to the Gospel and Circumcision c. Now how did the Apostles behave themselves here who were armed and instructed with a greater power and authority for the vindicating of the truth then ever any since either Civill or Ecclesiasticall persons and when occasion was shewed it striking Ananias and Saphira dead in the place for lying in the face of the Holy Ghost and their own consciences I say Paul in sundry cases how did these men behave themselves Why Paul is very hot as one could wish in his Epistle to the Galatians he workes his head and writes and chides and insinuates and exhorts and denounces If an Angel from Heaven c. He was as warme as the Apostles were when they called for fire from Heaven as warme as any are now in the case of Church-government but his zeale expresses it selfe the right way Indeed he hath one smart passage I would they were even cut off that trouble you but he cals not upon man to cut them off Again Paul knew in what cause he said it not in a doubtfull cause wherein he might have been wrong and they right but he speakes this in a full assurance and demonstration of the truth by the Spirit and 't is but a committing the judgement to God In other Epistles we finde errours and heresies lay in Pauls way and in the way of the truth and thereupon he cals upon the Ministers to quit themselves and shews how they had need to be furnished and accomplisht that they may exhort and convince gain-sayers and they must doe it with patience and meeknesse 2 Tim. 2.25 Some indeed must be rebuked sharply that they may be sound in the faith But here 's no calling to nor authorizing any to exercise any forcible coaction And yet not to have done with Paul who had spirit enough for the truth yet where he might how did he become all things to all men to the Jewes he was as a Jew c. Not by an unworthy dissimulation putting on any forme to the humours of the present company but by a friendly accord and walking with them notwithstanding those differences that his presence was no more dreadfull nor his company any more unpleasant to them then if he were one of their own a Jew or of the Circumcision And herein the Apostle held forth an eminent practise of his owne Rule 1 Cor. 13. who after he had arbitrated in many Controversies in the foregoing part of the Epistle and laboured to compound their differences and to bring them to an uniformity in the right order which if it may be had I grant is not indifferently desireable yet says he shew I unto you a more excellent way and that is the way of charity and love as it follows which is better then to have a mans mind polished with the purest notions and liveliest apprehensions It s better for Christians to be able to exercise abundance of love in differences then to jump all just in a judgement For Musick is not made with one string nor with many strings set to the same note but of various notes and strings rightly set and subdued to a harmony is the sweetest musick and of differing Instruments Indeed if they be not so set and subdued the variety makes but a most unpleasant crashing confusion so it is in this case of different judgements with or without love As order is said to be the forme of the universe so love may be said to be the forme of the Church which makes us all one and usefull to one another in what we have pitying and pardoning one another in what we have not Lastly Paul foresaw that as there were great so there would be greater errors Acts 20.29 For I know this says he that after my departure shall grievous wolves enter in c. Also of your owne selves shall men arise speaking perverse things drawing Disciples after them But what course doth Paul advise them to but bids them therefore watch and remember how by the space of three yeares he had warned everyone of them night and day with teares ver 31. Yet are wee to have after Pauls example a serious zeale against pernicious doctrines and the obstinate disseminators of them CHAP. IX Of Examples and Testimonies recorded and commended to us by humane Writings SHall we fall downe from these times the sacred Stories going no further to the succeeding times continued by other Histories Eusebius Theodoret and others out of whom and especially out of an unparalleld golden Manuscript I have seene which I wholly leave to tell his owne Tale many Instances very pregnant and commendable might be produced principally in the times of Constantine and his sonnes and both the Theodosiusâ—es and some other Emperours who tolerated divers wayes and preserved the peace between the severall professors of them but that it would increase the bulke of this Argument far beyond what was intended therefore I shall content my selfe with one onely that indeed an eminent one And before I bring forth that I must vindicate the truth from needing that one or any humane testimonies and though it be lawfull to bring them yet I would not be brought under the power of such an obligation But they may stand us in good stead thus far to induce an eare that is inclined to Antiquity and Authority And what wee see of this kinde in darke times in men voyd of Religion and sufficiently zealous of their own superstition is like to be consonant to reason and the principles of naturall light and so this Instance or Instances will have much authority with them and a vertue not onely illustrative but argumentative The Instance is this Many complaints were brought by them of Asia Marcus Aurelius Antonius Euseb Eccl. Hist the Elders and Judges thereof to the Emperour Marcus Aurelius Antonius as to his Father before him upon occasion of an Earth-quake which did them great damage against the Christians who by reason of their different Religion were their envy a great eye-sore to them charging these Christians to be the cause of that Earth-quake as was their manner upon every mis-fortune that befell them and to cry out against them Ad Leones even as now all the faction and tumult is laid upon tender Consciences to whom the Emperour answers thus De motibus autem terrae c. Comperi quod in hujuscemodi rebus ad illorum invidiam communes casus transfertis c. Super quibus plurimis ex Provinciis Judices etiam venerabili Patri nostro scripserunt Quibus rescriptum est ab eo ut nihil omnino molestiae hujuscemodi hominibus generarent nisi fortè arguerentur aliquid adversum Romani
to this Thirdly The Kings of Judah as it is generally received had a peculiar Notion from Kings now therefore 't is no good argument from them to these For they had not onely a Civill notion but an Ecclesiasticall also which ours have not They were types of Christ the King of the Church and did bear visibly and execute typically his Kingly office even as Priests and Prophets did his other two offices as is manifest by those glorious promises of dominion and stability that are made to Christ in the persons of the Kings of Judah and to bring home this exception what is alledg'd to be done by them in the foregoing instances of compelling the people was done by vertue of their Ecclesiasticall Notion But now the case is otherwise Our Kings are onely the Ministers of God in the world ruling indeed for the Church not in the Church and over it as then neither are they anointed in any such Notion as They were that is to execute the Kingly office of Christ in his Church Fourthly and lastly The people of the Jewes were interchangeably a Church a Nation so that he who was head of the State was so also of the Church in a typicall way as he that was a member of the Common-wealth was by that a member of the Church and vice versa which no people ever since were therefore the Argument will not hold from Israel to England or any other Nation and this compulsive power that was exercised by the Kings of Judah among them did relate to this Notion Now then to any other Nation that neither is nor can be lookt upon under such a Notion such a discipline is not applicable For a spirituall body as the Church and a spirituall power or jurisdiction as if it be Christs it is are relatives and as posito relato ponitur correlatum so sublato uno relatorum tollitur alterum Now though I know a Nationall Church in one sense is the apple of some mens eye and Mr Prin of late hath endeavoured to make a lid for it with a numerous quotation out of the old and new Testament Isa 2.2 Mic. 4.7 c. But those places doe no more hold forth Nationall Conversions and Churches then the 12. Joh. 47. Eph. 1. Joh. 2.2 which speak of Christs dying for the sins of the world yea the whole world doe hold forth universall redemption Yet in this sense they will none of them hold it That as in Israel so in England so in Scotland the Nation is holy and all that are borne in it are of the Church ipso facto or ipso natu and if not so then may not Christs Kingly Scepter which relates onely to his Church be swayed over them all generally Therefore Kings or Magistrates may not now as then compell men to Religion But that which those Kings did in a typicall way Christ the King of his Church doth in a spirituall antitypical way of accomplishment that is as Jehosaphat the type distributed the knowledge and feare of the Lord by his Princes or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chiefe ones chiefe Priests for so the word may be rendred indifferently with the assistance of Levites through his Dominions which was Christs dominion and the Church adaequately then so Christ Jesus the true King it is his part and he did it when he ascended giving gifts to men efficaciously to apply and bring home to his Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Priestly and Propheticall office and so might their other acts be paralleld by the Antitype Another Objection like unto the former is Uniformity Object 2. How shall there be uniformity if there be this liberty Unity there is and ought to be Answ and uniformity also is to be indeavoured after because the Apostle says Whereto we have attained let us walke by the same rule Phil. 3.16 But this cannot be in all things attained more then to thinke the same thing to which yet wee are also exhorted There is one body the Apostle says Eph. 4. and one spirit even as we are called in one hope of our calling One Lord one Faith one Baptisme one God and Father of all who is above all and through all and in us all Here 's unity over and over but this doth not necessarily draw uniformity after it in all things Nay the Apostle says the quite contrary But to every one of us is given grace according to the measure of the gift of Christ Not to every one the same gift nor the same measure As not to every Officer so not to every Church nor to every Christian much lesse to every man The rule holds proportionably throughout Eph. 4.4 And wherefore doth the Apostle so urge and insist upon unity but partly if not chiefly to salve up the want of uniformity as ver 3. doth shew For ver 2. he exhorts them to the duty contended for through this discourse of forbearing one another in love that is in case of differences it must be supposed not so much as to censure one another much lesse to prosecute one another and as an Argument to this forbearance he minds them of their unity ver 3. Now what need were there of pressing to unity where there is uniformity Saevis inter se convenit ursis where all are of a straine What needs a bond of peace where there are no crackes nor flawes of division Neither were the preservation of peace upon such termes thank-worthy among them Again to require uniformity in a compulsory way is to bind heavier burdens on the Churches then Christ hath laid upon them Doth not the Apostle say mercifully * Phil. 3.16 Nevertheless that is notwithstanding all our particular severall apprehensions whereunto we have attained let us walke together by the same Rule and if any man be otherwise minded God shall reveale even this unto him To violate unity in the zeale of uniformity is a bargain as will never make us rich * Rom. 14.15 Wilt thou for meat says the Apostle destroy him for whom Christ dyed Gold may be bought too deare so may uniformity And is it not as vaine an expectation to have all men of one apprehension in all things as to have all men of the same stature or complexion or their faces to be all alike Is it not the glory of heavenly mysteries that as the Heavens for height and the earth for depth so they should be of an infinite inscrutability and exercise the parts and acutenesse of men in an endlesse variety But lastly Uniformity was the Bishops Argument and let it dye with them having in it more of name then of realty As the Apostle says in the case of singing be sure it be done with a gracefull heart Col. 3.16 Making melody in our spirits els a gracefull and melodious voice is a bawble for God is a Spirit So we may say in the matter in hand There is indeed
had got up againe the Index Expurgatorius quoting onely the words that make for his own turne and leaving out what doth and ought to goe along with them This in two particulars 1. Leaving out those words belonging to the first Clause viz. according to the Word of God which is set before the example of the best reformed Churches as being the onely patterne and regulation for us and them and we doe not jurare in exemplar sweare to the pattern of the best reformed Church in the world further then it shall approve it selfe by the Scriptures Follow me as I follow Christ So that so far are other Churches from being the onely Rule that they are not so much as a socious Rule that is they goe not in an aequipage with but are subordinate to the Word and of a secondary consideration and imitation after the Word of God and the leaving out of these words I might well call the clipping of the Covenant for it takes away the Ring of the Coine as it were wherein the letters of Inscription that shew whose this Covenant is and who and whose we are that make it and give the specificall difference or characteristicall distinction between it and a Popish implicit faith are contained The other particular left out is in the latter end of the Covenant which yet referres to the whole obligation of each person respectively viz. that he shall by all lawfull wayes and meanes and according to his place and calling endeavour to observe and performe the tenour of the Covenant viz. to bring the Churches to uniformity and to extirpate schisme As for instance 't is the godly Magistrates duty their place and calling to send forth Ministers into the darke places of the Land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errours and he cannot be urged upon his calling to punish or compell gain-sayers And the Ministers place and calling is to improve his parts and opportunities in season and out of season by exhorting rebuking instructing with all long-suffering and doctrine and he is to goe no further not to deliver up to the Judge and Executioner So that here is nothing but fallacy in urging the Covenant thus in putting men upon that absolutely which is desireable and to be prosecuted onely conditionally viz. Conformity to and uniformity with other Churches if they be in the truth and it may be done with the Word of God and fallacy likewise in prompting men to doe that omnibus viis modis as they say which is to be done onely regularly and orderly as every mans calling leads him 2. Tautology which is a consequent of the former errour for by leaving out these words according to the Word of God in the first Clause he hath destroyed its particular nature and distinct kinde and hath made it run into the second Clause that whereas the first Clause in the Covenant sounds reformation now as he has maimed it it sounds no more then uniformity which makes it the same with the second Clause as by comparing the two Clauses above may be seene 3. Subornation of sense and that in these particulars viz. Interpreting the nearest conjunction in his second Clause to be an absolute conjunction and identity If we be agreed of the same Church-Officers with the reformed Churches and have cast out the old usurpers as they have done if we have cashier'd the common-Prayer-Booke as they and all the foolish Ceremonies and Organ-pipes and Copes and Vestments and distinction of places displaced our Altars broken our painted glasse and Crucifixes all which have been done but since this Parliament and upon this Covenant many of them Now I say if this be the nearest conjunction with the reformed Churches which the Word of God in the Interpretation of our Consciences will allow doe wee not save our Covenant though we cast not our Churches into such Classicall Provinciall and Nationall formes of administration as they 2. In applying those termes and Clauses of Schisme and whatsoever shall be found contrary to sound doctrine and the power of godlinesse and evill instruments hindering Reformation making factions and parties among the people unto the Congregationall men Against whom if the Parliament did indeed levell these battering Clauses I am much mistaken onely I must crave leave to say then 't was not faire to draw these men into a Covenant to destroy themselves Fourthly Dis-service to the State in weakning the hands and discouraging the hearts of such a considerable number in the Citie and Kingdome who under God and the Parliament have been the life of this cause so many wayes by turning the whole traine of the Covenant against them as if there were no Papists nor Malignants to discharge it against And it seemes this is but the birth of that challenge against these men to be the Sanballat's and Tobia's in this present worke and ingagement which was the prodromus some moneths agoe And is it not a great dis-service to the State to bereave or goe about to bereave the Kingdome of the strength of so many cordiall persons servent prayers willing purses brave Commanders and valiant Souldiers which are of this way and judgement and to doe it at this time when we have need of no subdivifions a common enemy waiting for us both Could more pernicious advice be given with more probable successe for ruine then this to divide the sound party among themselves I call not this dis-affection to the State for truly I judge not so of the man but that he spake wrote herein he knew not what nor of what consequence but certainly the greatest dis-service to the State it is that a man of no greater interest and influence could doe I call not for Justice but for Repentance Lastly the highest breach of love and charity is this that could be to apply the fore-mentioned termes and things to this sort of men as let all the world or any indifferent man that is not baptized into the same spirit of gall and wormewood consider and judge Now to the matter of the Objection avoyding what might be returned that the Covenant may with as faire a construction as genuine and unforc't an interpretation be urged against the Presbytery and for the Congregationall way as otherwise I answer briefly thus That the Covenant binds no man nor number of men no State or Church for their parts respectively to any patterne or degree of Reformation Conformity or Uniformity with other Churches but what shall satisfactorily to them and each of their Consciences appeare to be according to the Word of God And such a Reformation do the Congregationall men desire pray preach endeavour for and after therefore are no enemies to Reformation as is alledged by the Objecter in pursuance of their Covenant as they should and would have done if there had been no such outward Covenant obliging them I will not feare to appeale to you