in Christ Iesus are called sanctified through the Truth in which many are one Body and all Members one of another and all partakers of one Bread and all made to drink into one Spirit And as Christians therefore are not all Brethren as in that state and the Chiefest to be the Servant of all and that not titularly only and be served of all but in the Truth and for the Gospel-sake to serve all And whereas those Scriptures viz. Let every soul be subject to the Rom 13. Tit. 1 Pâ—â— 2. 3 higher Powers c. and Put them in mind to be subject to Principalities and Powers to obey Magistrates c. and Submit your selves to every Ordinance of man for the Lords sake c. are many times by many brought against the Quakers thereby to signifie to them as if subjection and obedience to Magistrates as to their Faith and Consciences in the matters of Religion and the Worship of God is required of them by the authority of these Scriptures I answer That in these Scriptures precited here is indeed required subjection and obedience even by Christians to Magistrates in all those matters and things which concern their outward man but that subjection and obedience to Magistrates by Christians as to the exercise of their Faith and Consciences in the matters of Religion and the Worship of God which are the concerns of the inward man cannot reasonably be understood here to be required by the Apostles in these Scriptures I offer this as reason viz. Because the then Magistrates to whom obedience was required by the Apostles as to Religion were Heathens and worshippers of false gods And is it reasonable for any to believe that the Apostles herein required that the primitive Christians should subject the exercise of their Faith and Consciences under the dominion of them that as to their Religion were Infidels or that the Church of Christ as to matters of Religion and the Worship of God should be governed by Heathen Rulers that were themselves Idolators and worshippers of false gods And if it should be yet asserted by any That the Apostles here in these Scriptures intended the subjection and obedience of the inward man and that the primitive Christians were to be subject as to their Faith and Consciences in the matters of Religion and the Worship of God to the then Heathen Magistrates will it not then follow that if the then Heathen Magistrates had made Laws to force the primitive Christians from their Christian Religion and their Worship which is in Spirit and in Truth according to the Doctrine of Christ John 4. And to require them to worship the false gods of the Heathen i. e. the Idols which the then Heathen Magistrates worshipped Must not the primitive Christians then of necessity have been subject And is not this absurd to assert And must it not therefore of necessity follow that the subjection and obedience here required by the Apostles in these Scriptures is only as to all those matters and things which relate to the outward man and not at all of the subjection of the inward man in the things of God which relate to his own Spiritual Worship and Service And as to this distinction did not Christ himself distinguish between things and ascribe to God his things i. e. the things that are proper to God only and not to man and also allow unto Caesar his things i. e. to the chief Magistrates of every Nation the things that belong to them in that which he saith Render therefore to Cesar the â—atth â— 21. things that are Cesars and unto God the things that are Gods And is not the inward man the Image of God and are not the things of the inward man which relate to the Worship of God of his inscription or under his only Dominion as Caesar had his image and superscription stampt on their Coin to signifie his Dominion over them as to the things of their outward man And in that which Peter saith Submit your selves to every Ordinance of man c. is it not manifest that he herein intended their submission in the things of the outward man by his own example in the case for when the Magistrates interposed their Commands in the things of God did he not answer them saying Whether it be right in the sight of God to hearken unto you more than unto â—cts 4. â— God judge ye And again did not he with the other Apostles in answer to the Magistrates say We ought to obey God rather than men And â—cts 5. â— was it not as to the matters of Religion and for the exercise of their Faith and Consciences in the Service and Worship of God that the Apostles and primitive Christians suffered Persecution by the Magistrates And whereas when things by Magistrates are commanded which for Conscience-sake cannot be obeyed by them who endeavour to keep their Consciences void of offence that which is written Rom. 13. 5. Wherefore ye must needs be subject not only for wrath but also for Conscience-sake is often objected thereby to insinuate That Magistrates have dominion over the Conscience in the things of the inward man I answer That every man is bound in his Conscience by the Lord and to the Lord to obey the just Commands of their Magistrates not only for wraths sake by man but also for conscience sake to God according to this Scripture is not at all by the Quakers denied But because Magistrates are to be obeyed for conscience sake to God and as the conscience is bound by God to their obedience and not by man doth it therefore follow that Magistrates have dominion over the conscience And are not Magistrates as wel to be submitted unto for the Lord's sake as for conscience sake or have Magistrates dominion over that in others which in themselves hath dominion over them For is not that in man called Conscience which in the light of Christ both knows and feels and which as it were is the Throne of God in man and the Seat of his divine Law and of the Justice of God for hath not every man either peace or trouble as with the Light of Christ which is the Law of God in his own conscience he is either justified or condemned Or can Magistrates be obeyed for conscience sake in things against conscience or can they be submitted unto for the Lord's sake in things against the Lord or must Magistrates be obeyed for conscience sake in the things of the outward man and must not the Lord be obeyed for conscience sake in things of the inward man which concerns his own Worship and Service or do they either obey God or Magistrates for conscience sake who in the Worship of God are by men forc'd against their consciences And because Magistrates are by Christians to be obeyed for conscience sake may it not therefore be of caution to Magistrates in their Government to take heed that they require nothing against
do they worship me teaching for doctrines the commandments of men â—th 9. And for the Servants of God to resign the power over their souls and their soul-concernments into the hands of men and for them in subjection to the commandments of men to yeeld up the dominion over their consciences to man which only belongs to God is not this in the things of God to make themselves the Servants of men and herein is not the Lord rejected and his Soveraignty and Dominion contemned and reproached And in the concerns of their eternal being do they not in this stand or fall to men as their Masters or will Christ profit them any thing who in the things which concern his own Heavenly Kingdom and Government do yeeld their Souls and their Consciences to be yok'd and bound by men Are not the Lord's Servants here in the things of the Lord both by the Apostles Doctrine and Example to be left to their Lord's Judgement and to stand or fall as by his Justice they are either justified or condemned without their being judged by mans judgment And as amongst men it is accounted unequal for one man to exercise authority over another mans Servant and an injury to the Master So doth not the Lord here by the Apostle sharply reprove the presumption of those who at all take upon them to judge the Lord's Servants in the matters of Religion especially in those things which are owned â—â—t 18 7 8 â—0 by him and which by him are allowed in them and wherein the Lord hath received them and doth accept of them And will not the Lord as severely judge them and their usurpation and Hypocrisie as they in the exercise of authority over the Lord's Servants are severe in their judgments and do judge that which is of God in them for is it not an high provocation in them and are not they usurpers who exercise authority over the Servants of Christ in those things in which Christ only is their Lawgiver and their Judge And are not they hypocrites who under the pretence of their service to Christ do persecute the Members and Servants of Christ and that pretend it good service to God to make strong the bands of the Righteous and with the fist of wickedness to smite the Lord's Servants And when the Lord comes to make inquisition for Blood and wrongs done in an hour that they are not aware of will he not then remember them and appoint them their portion with Hypocrites For as to the matters of Conscience in Religion the Worship of God and all those things which relate to the inward man is not every man to stand before the Judgement-Seat of Christ that every one may receive the things done in his body and is not this by the Apostle made use of as an Argument or Reason why Christians should not therefore judge one another in the matters of Religion nor set at nought their Brother in things in which he is neither to himself nor to any man but to the Lord only in that which he saith But why dost Rom. 10 1 thou judge thy Brother or why dost thou set at nought thy Brother we shall all stand before the Judgment seat of Christ For it is written As I live saith the Lord Every knee shall bow to me and every tongue shall confess to God Doth not the Apostle herein reprove among Christians their judging one another and their setting at nought one another in the matters of Religion and all those things in which they are to the Lord and not to themselves or to man both as an usurpation of Gods right to whom only every knee must bow and every tongue confess as to all those things which are only proper to the Judgment of God and not to mans judgment and also as a violation of the Brotherhood which relation of equality and fellowship as Brethren in the things of God amongst Christians and as Members together of the same Body should be preserved in the unity of the Spirit and by the bond of Peace and to defer them from it by their being accountable to God for it Are not the Lord's Servants in the things of God which by Christ aâ—e distinguished from the things that are Cesars therefore to be left it liberty by Magistrates to stand or fall to their own Master that is to say as to their Consciences in matters of Religion and the Worship of God For in the regiment of their Souls and the dominion over their Consciences is not the Lord only their Master and not man And are they not therefore bought with a price that in the things of God they should not be the servants of men And wherein they are Freemen to be at liberty from the Laws of men are they not therein the Lord's Servants and under the Law to Christ and even in the Body are they not accountable to Him as their Judge whose Judgement-seat is set up in their Souls And by the Law of Christ are they not judged if they transgress in things in which rhey are at liberty from the Laws of men for doth not his Law take hold where their Laws cannot reach and are not their thoughts and the intents of their hearts opened in them and manifest to the searcher of hearts For is not the Sword of his Spirit i. e. his Word which is nigh them quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow to the descerning of the thoughts and intents of the heart And is not the Judge of all which either justifies or condems in every mans conscience alwayes before the door of their hearts in their own consciences to condemn al that either entreth in or cometh forth that is against him as it is written Grudge not one against another Brethren â—â— 5. lest ye be condemned behold the Judge standeth before the door And in that which by the Apostle is concluded as inevitable viz. So then every one of us shall give an account of himself to God Doth he â—â—m 14 â— not herein reasonably exclude the judgments of men in the matters of Religion and Conscience relating to the Worship of God as himself next saith viz. Let us not therefore judge one another any more but â—â— 14 â— judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way for seeing that no man can by any means redeem his Brother nor give to God a ransom for his soul but that every one must account for himself to God is it therefore reasonable that any man should impose upon another contrary to his faith and conscience and in the spiritual concernments of his soul relating to his everlasting being in which the Imposer cannot answer to God satisfactorily for the imposed upon nor redeem his soul he therein miscarrying And do not they put stumbling-blocks in
known beforehand but are also read week after week and year after year And if by might and power any should be forc'd astray to worship God in that manner which is contrary to the Law of God in their consciences though highly esteemed amongst men would not even their Prayers be their sin for doth not Solomon say He that turneth away his ear from hearing the Law even his prayer shall be abomination And he that causeth the Righteous to go astray by an evil way shall fall â—â— 28. â—0 into his own pit And is not their sin great and will not their stripes be many who either by force or subtilty are either drawn or driven to worship God after that manner which is contrary to their knowledge and conscience And if by the force of Might and Power any should be driven contrary to God's witness in their consciences will they not hereby be run into transgression and Rebellion against God and will not the Witness of God in them in their own consciences be their condemnation And is not Rebellion as the sin of Witchcraft and Transgression as Wickedness Idolatry And are their own consciences pure and without offence and tender and in the feeling of anothers conscience or rather are not their consciences reprobated without remorse and unsensible who by force would defile and offend and even wound and wrack the consciences of others And do not they sin against Christ the Head who so sin against his Body the Church and who grieve his Spirit and oppress his Members by imposing rigorously upon them heavy burdens which they are not able to bear even to the wounding of their consciences if they submit and as much as in them lyeth to destroy their souls for whom Christ died And if the doubtful thoughts of them that are weak in the Faith in things that are lawful in themselves are not to be judged as it is written Rom. 14. 1. Him that is weak in the Faith receive you but not to judg his doubtful thoughts see the margent Is the faith and certain knowledge of God's true Worshippers then to be judged as to the manner of God's Worship which they assuredly believe to be the will of God and certainly know to be of the Lord and required of them as his Law unto them Was the noise either of Hammer or Ax or of any Tool of Iron heard in the House of God whilst it was in building by Solomon And are the Laws of men then and their Penalties and Punishments to be the Foundations now on which God's Spiritual House is to be built or is the matter for the House of God now to be hewen out and hammered and prepared by armed-men and the noise of the clattering of Arms with which the peaceable Meetings of the Quakers have been often assaulted and broken up and their Bodies hurt and bruised Is Force and Violence exercised by men on the Body the way of God to save the soul Did not the Prophet in the power of God and in the might of his Spirit declare against them who built up Zion with blood and Ierusalem with wrong And is it not uncharitable among Christians and against the Law both of Love and Equity and that which they would not be done unto themselves for one to impose upon another as to their Faith and Conscience in the matters of Religion and Worship contrary to the Law which rules in their Consciences and to that which they believe to be the Will of God and to that in which they are not to themselves but to the Lord and to that in which the Lord hath received them and doth accept of them For doth not the Royal Law command to love thy neighbour as thy self and hath not Christ to his Disciples â—â— 2. commanded saying Whatsoever ye would that men should do unto you do ye even so to them for this is the Law and the Prophets â—att 2. Are not even Gainsayers by sound Doctrine both to be convinced and exhorted and in meekness are not they to be instructed who oppose themselves and are not even unbelievers and them that obey not the Gospel of our Lord Jesus Christ to be gathered by the Word of God preached and to be won by moderation and soberness and by the good conversation of them that believe And is not the Word of God of more force inwardly to execute the righteous Judgments of God for disobedience and to convince perswade and compel to obedience than all the force and strength of men for is it not therefore by the Lord likened to a Fire and to a Hammer which breaks the Rocks in pieces reader Ier. 23. 29. 20. 9. 6. 11. 5. 14. Isa 49. 2. 30. 30. 11. 4. And was not the Baptism of Repentance which by Iohn was preached as an Ax from God in his hand for the cutting down of fruitless Trees and were not they prickt in their hearts with the force of the Word and the authority of the Doctrine which by the Apostles was preached And did not Foelix tremble before Paul when he reasoned of Righteousness and Temperance and of Judgment to come And is not therefore the matter for the building of the Church of God to be prepared by the Ministry of his Word in God's Authority rather than by the force and terror of men And are not even those that oppose themselves to be subdued by the Gospel of Christ unto the obedience of God in his Spiritual Service and Worship For is not the Gospel of Christ the Power of God And is not the Authority of the Word and the Force of the Gospel in which the Power of God is made manifest the means by God appointed to satisfie doubts and to decide Controversies in matters of Religion and manner of Worship For is not the Word of God both quick and powerful and the Sword of the Spirit and sharper for the convincement of Gainsayers than the two-edged Swords of men for doth it not pierce to the discerning of the thoughts and intents of the heart and inwardly force and compel where the Force of men can neither reach nor enter And if Power in Magistrates over the Faith and Consciences of God's faithful and true Worshippers in the matters of Religion and Worship be pretended unto as they are Magistrates may not then Antichristian or Heathen Magistrates pretend to the same power to over-rule the Faith of their Subjects and compel them to their Religion and by their penalties and punishments to force their Consciences to worship Idols And if such power in Magistrates be pretended unto as they are Christians are we not to distinguish between the Office or Authority of Magistrates in the administration of their Civil Power as Rulers and Governours and the Religion of Magistrates as they are Christians by which they have fellowship in the Church as Members of the Spiritual Body of which Christ only is the Head among them that
with their doors shut greater opportunities to contrive Insurrections if that only were the matter and also the intent of their Meetings than the publick Assemblies of the Quakers with their doors open and experience hath sufficiently shewed that the Quakers are no Plotters except against the Devil and his wiles and devices nor is their warfare against flesh and blood for their weapons are spiritual I say what can be laid to their charge except in the matters of the Law of their God and what relates to his Worship and Service And in the opposite Commandments of God and men must not God by them be obeyed rather than men for is there any power or administration of Law to be submitted unto against the Lord And shall man prescribe to God his Worship who should not prescribe his own but by God's permission Is not this to oppose their power to the Power of God and to set their Judgment-seats above the Throne of God For are Magistrates the Governours of the immortal Souls of the Righteous have they power over the Spirit for the Worship of God is â—n 4. â— 24. in Spirit Do not they intrench on God's Prerogative and usurp in his Dominion who in the matters of Religion and materials of God's Worship do intrude outward and worldly Domination over the inward and Spiritual man For is the Spiritual man which judgeth all things and is himself judged of no man the Kingdom and Regiment of the Secular Powers and is the Soul their Judgment-seat are they the Lords over Conscience have they the Dominion over the things of God which by Christ are distinguished from the things of Caesar Mat. 22. 21. Will they give Law to that in man which is not of man and which they can neither protect nor punish and from which in themselves their Laws should be given For is the hidden man of the heart punishable by man which is not corruptible by the Devil or can they either save or kill the Soul or can they protect them from the Wrath of God who to save themselves from the wrath of man do in the things of God fear and hearken unto man more than unto God And in the matters of Religion and the Worship of God are not people rather to be taught and led by the Spirit of God in God's Authority than to be driven by the power of Magistrates and forced by the penalties and punishments of outward Laws And is that Worship acceptable to God which for its authority hath only the force and fear of man without the faith and fear of God Is it the outward worship of the bodily presence and exercise only that is so well-pleasing to God for neither doth the force of man reach further than to â—k 12 the outward body nor can the wrath of man work the Righteousness of God or rather is it not the inward and spiritual Worship in the Living â—n 1. â— Faith and renewed Spirit of God's faithful and true Worshippers that pleaseth God If the former why then was not Cains Sacrifice accepted and if the latter how then can the Laws of men and their most severe executions make any to worship God acceptably because by all their force they cannot give men Faith nor make new their Spirit for Faith is the gift of God and to renew a right Spirit in man is the work of God And without Faith it is impossible to please God Heb. 11. 6. for whatsoever is not of Faith is sin Rom. 14. 13. And it was by Faith that Abel offered a more acceptable sacrifice than Cain Heb. 11. 4. And how can they whose Consciences are tender and not seared as with an hot Iron but be condemned in themselves if by the force and fear of men and their penalties and punishments they worship God in the way prescribed by man that is contrary to their Faith and against the judgment and feeling of their own Consciences and for which there is neither precept nor example in the Scriptures of Truth And if their own hearts and consciences condemn them God is greater 1 Joh. 3. 20. And so by the exercise of Force and Punishment in Religion and Worship are there not many made Hypocrites and are there not some made Hereticks For they are Hypocrites which appear to be that outwardly which they are not inwardly and they are Hereticks who by subversion sin and are condemned in themselvs so that their obedience is not for Conscience-sake but for Wraths-sake only And also by Force imposing things contrary to Faith and Conscience Are not many driven out from amongst them who cannot touch any unclean thing And when the Lord hath received them are they not then persecuted as Schismaticks and seditious Sectories And are themselves in the Faith which worketh by Love and which stands not in the wisdom and strength of men but in the power and operation of God who by mischievous Stratagems and the Force of men would wrack the Faith of others break their Peace and wound their Consciences who in their own hearts have the answer of a good Conscience in what they do and are in the Peace which passeth the understanding of them that hate and persecute them and are built up in the most holy Faith by which the Just live for their Meetings are in the singleness of their hearts and not under pretence as seditious Conventicles but in all simplicity and godly sincerity to worship God And is not to persecute for righteousness-sake Cains way for was not Cain the first Persecuter and was not Cain of that wicked one when in his wroth he slew his Brother because his own works were evil and his Brother 's righteous And are Revilings Menacings Striking Stocking Imprisoning and Banishing the Righteous for their Righteousness-sake are these the fruits of true and sincere Christians and the fulfilling of the Law of Love or are these Cruelties of the Lord for David saith The steps of a good man are ordered by the Lord and that he delighteth in his way Are these steps ordered by the Lord or Psâ— 2â— doth the Lord delight in this way And if the Devil be the original author of these immanities are not then raging foming Persecuters who travel with envy and mischief the Devil's Agents and the Executioners of his Wrath and Cruelties upon the Innocent for it is written Fear none of those things that thou shalt suffer Behold the Devil shall cast some of you into Prison that ye may be tryed And Satan dwelt and had his seat where Antipas God's faithful Martyr was slain Rev. 2. 10. 13. And is the Lord their strength and his Arm and Protection their trust and confidence who cannot trust a poor naked and harmless people to meet together to worship God without suspition of contriving Insurrections when no cause was ever given by the Quakers to suspect them but only as by machination they are rendred as dangerous and seditious Sectaries and disloyal persons
Worship of God and that God can no otherwise be truly and spiritually worshipped but as is prescribed and allowed by the Liturgy or practice of the Church of England do they not consequently conclude the Worship of the Apostles and primitive Christians to be false who worshipped not by the prescript of the Liturgy but in Spirit before the Liturgy was And did not Christ to the Woman of Samaria say The hour cometh and now is 4. this was before the Liturgy when the true Worshippers shall worship the Father in Spirit and in Truth and that the Father seeketh such to worship him May it not therefore rather be asserted That God may be otherwise worshipped than by the prescript of the Liturgy or then is allowed by the practice of the Church of England to wit in Spirit and in Truth which by Christ is prescribed for the Worship of God and by the Apostles and primitive Christians was practised before the Liturgie was which Worship in the Spirit and in the Truth not only ended the Temple-worship at Jerusalem but also is repugnant to all the invented worships of every Nation And if it be said by any as in effect it hath been said by some esteemed wise and learned to justifie the use of the Common-Prayer-Book or Liturgie as they call it That there is no Form of Worship preâ—isely declared and prescribed by God for his Worship I answer If there be no Form of Worship declared and prescribed by God should not men then tremble to prescribe where God hath not prescribed and must that therefore be the Worship of God which is prescribed by men And if they find not precisely declared and prescribed the Form of God's Worship in the Scripture doth it therefore follow that the Form of God's Worship is not precisely declared and prescribed by God or that which may be thought to be omitted by God that it must therefore be supplyed by man Doth God precisely require his Worship and doth he not as precisely prescribe the Form how he will be worshipped to them of whom he requires it Was Moses faithful in all his house as a Servant and is not Christ as a Son over his own house for is not Christ the King and Prophet of his Church and is this only titular or an idle dignity without fruit or effectual operation and vertue for as their King and Prophet is not Christ ever present with his by his Spirit that dwelleth in them and that abideth with them for ever to teach them and to lead them and to guide and govern them for did not Christ before he was crucified tell his Disciples that he would not leave them as Orphans but that he would come to them again and manifest himself unto them and with the Father make his abode with them And is not Christ also in the bosom of the Father to make known his will concerning his own Worship and Service And do not his Sheep hear and know his Voice and learn of him and doth he not shew them plainly of the Father as it is written The time cometh when I shall no more speak unto you in Parables but I shall shew you plainly of the Father Again Is not the manner and form of God's Worship precisely declared and prescribed by God in the Scriptures to be in Spirit and in Truth and if that be doubtful or hidden and unknown to them which are esteemed wise and learned which in the Scripture is written But the hour cometh and now is when the true Worshippers shall worship â—n 4. the Father in Spirit and in Truth And if these be enigmatical sayings viz To them that have eyes and see but perceive not and have ears and hear but understand not God is a Spirit and they that worship him must worship him in Spirit and in Truth Yet herein is there not a â—hn 4. â— plain description by Christ of the Worship of God to them that are taught of God and have the mind of Christ and by the Spirit of Truth are led and guided into all Truth And wherein any thing which Christ spake to his Disciples whilst he was present with them in the body was at all obscure and ambiguous to them because of their weakness did not Christ direct them to the Teachings of the holy Spirit as to all things and for the bringing all things to their remembrance and opening their understandings in all whatsoever he had said unto them And what then in the Worship of God is there more precise which hath not been prescribed and declared at first by Christ and which since hath not been or may not in all the parts of God's Worship be plainly described by the holy Ghost in the hearts and consciences of God's faithful and true Worshippers whom the Father seeketh to worship him although perhaps it may be hidden from them who reject the Counsel of God within themselves and despise the most sure Conduct of his Spirit who leads into all Truth and who chuse to themselves the Worship which is after the Inventions and Commandments of men And forasmuch as God may be worshipped in other manner than is allowed by the Liturgy or practice of the Church of England as by the Apostles and primitive Christians he was before the Liturgy was and as by Christ is prescribed for the Worship of God to wit in Spirit and in Truth why should endeavours be used with such extremity against a People that fear the Lord whose consciences are tender and sensible and in the feeling of that which offends the Lord not only to obstruct them in their just-Liberty purchased to them as Christians by Christ and the free exercise of their Faith and Consciences to worship God in that manner in which God may be worshipped otherwise than is allowed by the Liturgy c. but also by their Laws to limit them to another manner of Worship than that in which God may be worshipped and otherwise than that into which they by the Spirit of Christ are led to worship God and other than that which by the primitive Christians was practised for the Worship of God and which they no where find in the Scriptures either limited unto or prescribed and which the Witness of God in their Consciences is against Do not the stronger herein by their strength rule over the weak in the things of God which by Christ are distinguished from the things that are Caesars Is not this by might and by power to over-rule the Heritage of God against their knowledge of the will of God and what God requires of them and against the divine wisdom and their spiritual understanding which God hath given them for his Service and Worship and against their faith and what they really believe to be the true and spiritual Worship of God and against the discerning and judgment which by the gift of God is seated in their hearts and souls by which they distinguish in themselves and do judge
the Law of God in the conscience that so by Christians they may be obeyed for conscience sake And if the Laws of men do answer to the Law of God in the conscience will not every one then that resists the Power as well be made sensible of the wrath of God in his conscience as deserving of the wrath of men upon his outward man And by the opposite Commands of God and man are not the consciences of them that are required to obey deeply concerned and themselves greatly tryed for of necessity are not they forc'd into sore sufferings either by the wrath of God or by the wrath of man that is to say if man forbids that which God commands or if God forbids that which man commands must they not suffer either by God or man for in this case of necessity must not either God or man be disobeyed And if they obey the Laws of men contrary to the Law of God do they not then incur the wrath of God and if they obey the Law of God contrary to the Laws of men do they not then incur the wrath of men And although the Wrath of God be the greater yet is not the wrath of men very great and grievous to be born when it is executed But in this case must not the Lord be obeyed rather than man For as to Soveraignty is not the Lord higher than the highest and doth not the Lord regard the Oppressions of the Innocent who in their sufferings have none to flee unto but to himself only as it is written If thou seest the Oppression of the Poor and violent perverting â—les 8. of Judgment and Justice in a Province marvel not at the matter for He that is higher than the Highest regardeth and there be higher than they And doth not the wrath of man turn to the praise of God And the remainder of wrath will not he restrain And as to their eternal estate Are not the concerns of the soul greater than the concerns of the body and even in this life is not peace with God in the conscience more to be regarded than to be parted with to avoid sufferings by men For what is any man profited by ease liberty and pleasures in the body if to gain this he lose his soul and what would not a wise man part with or suffer to gain his soul And are not Magistrates as they are Christians prohibited by Christ from the exercise of authority and dominion over the Faith and Consciences of God's true Worshippers in the matters of Religion and the Worship of God as it is written Mat. 20. 25 26 27. The Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be Great among you let him be your Minister and whosoever will be Chief among you let him be your Servant Which cannot be understood that Christians should not be subject to the just Government of their Christian Magistrates in Secular things because in Secular things even Christians are bound in conscience by God to be subject to the just Government even of Heathen Magistrates May not this prohibition viz. But it shall not be so among you therefore be rather understood the prohibiting by Christ of Secular Authority and worldly Dominion to be exercised among Christians for the government of his Church in the Heavenly and Spiritual things of God And also because in the Government of the Church The Greatest is to be their Mark â— 44. Minister and the Chiefest to be the Servant of all and is it so in the Government of the Church by Secular Powers For is not the Church of Christ a Spiritual Body and must not its Government therefore be Spiritual even by the Divine Authority and Heavenly Dominion of Christ himself as the alone Head and Governor of the Church which is his Mystical Body and the fulness of him that filleth all in all And may not this therfore be of caution as well to Christian Magistrates as to Heathen Magistrates to take heed of exercising that Authority and Dominion among Christians over the Spiritual Body of Christ in the matters of Faith and Worship and the things of God relating to the inward man which by Christ are distinguished from the things of Cesar which they exercise and which may be given them of God to be exercised by them for their Civil Policy and the Government of the Politick Body in things Secular and relating to the outward man For is not the Power by which the Church is to be governed by the Father given to Christ as the only Head of the Church and hath not Christ in himself kept the right of Soveraignty in the Government of his Church and is not Christ himself ever present in Spirit with his Church for the administration of his Authority and Supremacy over the Church and in the exercise of his Soveraignty for the Government of the Church And doth not Christ instruct them and rule among them by his Word and holy Unction and his Commands unto them and by the operation of his Power in them and doth he not teach and govern them by the motions and ministries and conduct of his Spirit which abideth with them and dwelleth in them and by the vertues and efficacy of the gifts of his Grace which by him are distributed to them And herein doth not Christ reign and rule and teach and govern his Church himself and hereby is not God glorified in the Church by Christ throughout all ages as it is written Unto him be glory in the Church by Christ Epheâ— 21. Jesus thorowout all ages world without end Amen And though Authority and Superiority and Magistracy and Power justly derived and lawful Dominion in the exercise of Civil Power for the Government of the Politick Body be the Ordinance of God yet doth it therefore follow that the same is ordained of God for the Government of his Church For are the motions of the Spirit of Christ in his Church and the operations of the Power of Christ in the Members of his Mystical Body by Magistrates to be bounded and limited through the exercise of their Dominion over them and of their Authority upon them Are the gifts which by God are given for the mutual edifying of the Church to be ordered and disposed of by Magistrates have they power over and the government of the manifestations of the Spirit of God and all those different Administrations which are by the same Lord and which by the working of one and the same Spirit operateth severally in all for the benefit of the Body and the profit of every member Or had the then Heathen Magistrates the same Authority over the Power and Spirit which operated in the Apostles and primitive Christians as they were the Ministers and Servants of God in the exercise of their Ministry and Service of the Church which they had over
their persons for obedience to their just Commands in outward things relating to their outward man or have Christian Magistrates now the same dominion over the Spiritual Administrations of holy things in the Church by the members of the Church or by those who by the holy Ghost are made Overseers to feed the Church of God which they have over their persons for obedience to their just commands in outward things relating to the outward man For are Secular Laws and Penalties the means appointed by God to make Disciples for Christ or being made to regulate them in the Spiritual Service and Worship of God can the outward force of external compulsion by pains and punishments ever truly convert to God or make clean the heart or regenerate the soul or renew a right spirit in man And must not that regulate in the spiritual Service and Worship of God which begets and converts to God Nor is that which Christ saith Luke 14. 23. Compel them to come in to be understood of Secular force or outward compulsion but of the force of the Gospel of Christ which is the Power of God to Salvation and the compelling vertue of the Spirit of Christ which in the Ministry of the Gospel by answering the witness in the conscience reacheth to the spirit in prison and by a taste not only invites but by its power and vertue compels and draws to the Lord's Supper them that were scattered by their extravagant lusts nor did the Apostles in their Spiritual Warfare war after the flesh or by the help of humane force or outward compulsion For the weapons of their Warfare were not Carnal or by Secular Laws and Penalties but mighty through God to the pulling down the strong holds of them that strengthened themselves against the knowledge of God and bringing into captivity every thought to the obedience of Christ neither did they revenge the disobedience of any in matters of Worship by the hand of the Magistrate inflicting pains and punishments on the body for they wrestled not against flesh and blood but against powers of darkness and the spirits of wickedness which strongly hold the creature under the dominion of Sin and the reign of the Devil And to them that restrain this prohibition of Christ viz. But it shall not be so among you as if Christ herein only prohibited the exercise of Heathenish Tyranny and Oppression among Christians I say what Tyranny and Oppression is greater than by might and power to over-rule the Faith of the Just and to oppress their Consciences And if Heathen Magistrates because of their power and greatness may not after their own wills and pleasures domineer and over-rule among Heathens in the things of the outward man may Christian Magistrates then by their power and might over-rule and domineer over Christians in the things of the inward man and which relate to the Spiritual Service and Worship of God And if a quiet and peaceable life in the exercise of all Godliness towards the Lord and in his Worship and Service and of all Honesty amongst men in their common occasions was the right of the primitive Christians from their then Heathen Magistrates though in the most material and weighty matters of Religion and Worship they differed from them why may it not be much rather the right of Christians now from their professed Christian Magistrates without being molested by them to live quietly and peaceably in the exercise of all Godliness and Honesty though they differ as to the manner of Worship they giving unto Magistrates the things that are theirs and unto God the things that are God's which Right that it might be enjoyed by the Lord's People they by the Apostle are exhorted That 1 Tâ— 1 2 Supplications and Prayers and Intercessions and giving of Thanks be made for all men for Kings and all that are in Authority that both they may lead a quiet and peaceable life in all Godliness and Honesty that their Magistrates also may have the knowledge of the Truth and their souls saved And when through the Prophesyings of the Prophets Haggai and Ez 1 Zecharia by the commandment of God the Jews again began to build the House of God and though Darius the King as to the Religion and Worship of the Jews was a Heathen yet he did not hinder them nor at all molest them but rather furthered them by his assistance and protection and also furnisht them with Sacrifices to the end that Ez 6 9 they might pray for the Life of the King and for his Sons and that Wrath from God might not break forth against the Realm the King and his Sons And did not Artaxerxes in his Decree submit the concernments of the House of God to the Commands of God in that which he saith Ezra 7. 23. Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm of the King and his Sons which latter clause by some is read the Realm the King and his Sons And whereas the examples of Cyrus Darius and Artaxerxes Kings of Persia and reputed Heathens are by some brought as having authority over the Jews as to the building of their Temple and as regulating and reforming them as to their Sacrifices and Worship as Arguments to prove That Christians now are to be subject to their Christian Magistrates in the matters of Religion that is to say as to their Faith and Consciences in the Worship of God To which I answer first as to Cyrus What Commands did he impose upon the Jews as to the matters of their Religion or what force did he put upon them as to the building of the Temple was not the sum of his Proclamation for Liberty to the captive Jews to return to their own Land and there to build the Temple And was not this in their advantage and as they would have it as to their Liberty and to worship God as God himself had commanded them and might not who would go and who would stay And were not their spirits raised up by the Lord without the force of man who to build the House of the Lord went up with the chief of the Fathers of Judah and Benjamin and the Priests and the Levites Ezr. 1. 5. And was not the spirit of Cyrus also as to this thing stirred up by the Lord that the Word of the Lord by the mouth of Jeremiah might be fulfilled And though Cyrus as to other things perhaps may be reputed as a Heathen yet may this therefore be reputed as heathenish which was of the Lord and who long before he was born was by the Lord called his shepherd Isa 44. 28. And although Darius the king as to Religion and Worship differed much from the Jews yet herein was he not an example of moderation and of indulgence as to their liberty therein who were then under his Dominion as to their outward
â—â—g â—4 â— 43. is it not recorded as their remisness that they were not by them demolished Howbeit they forc'd none no not to sacrifice to the true God in the high-places but suffered it in those that did And although Jehoash Amaziah Azariah and Jotham did many things that were right in the sight of the Lord yet did not they all leave standing the high-places and under their Reigns and Government did not the people still sacrifice and burn Incense in the high-places which by the Law of God was not lawful for them to do but in the Temple only And as to the courage and fidelity of Hezekiah and the zeal and piety of Josiah and their more thorow Reformation so much spoken of to wit their throwing down the high-places as well those which by the former Reformers were left standing as those which after were built and their breaking down the Altars and casting out the Images and their countenancing the true Worshippers and encouraging the Worship of God according to the Law and Covenant of God all which as aforesaid is objected by some as examples for Christian Magistrates to follow and for them therefore to exercise their Authority as to matters of Religion To which I answer If the Lord put it into the hearts of Christian Magistrates so far to tread in the steps of the good Kings of Judah as to encourage the true Worship of God which is in Spirit and in Truth and not after the inventions of men and to protect God's true Worshippers in their Worship of God and to exercise their Authority for the removing the heaps of high-places in Christendom which neither were built either by pattern or Command from God and for the demolishing of their eminent places with their Altars within them and Popish Images about them who of the Lord's People would be grieved therewith for which reade 2 Chron. 34. 3 4. 2 Kings 23. 18. 4. 2 Chron. 30. 14. Numb 33. 52. Deut. 7. 5. 12. 2 3. And as before it is observed Was it not recorded as the remisness of the former good Kings of Judah That the High-places were not removed though in them the people sacrificed to the true God only But did those good Magistrates and Reformers in the Church and Commonwealth of Judah at all prescribe to God his Worship or did they administer their Power for the execution of their own wills concerning the Worship of God Was not their Authority by them exercised for the establishment of the Law of God and his Ordinances for his Wolship and Service according as by Moses was declared and written before them and for the keeping of God's Testimonies which by God was testified in his Spirit by his Prophets and in their own consciences For did not Iosiah make a Covenant before the Lord To walk after the Lord and to keep his Commandments and his Testimonies 2 Châ—â— 34. â—â— and his Statutes with all his heart and with all his soul and to perform the words of the Covenant which were written in the Book that was found in the House of the Lord And of Hezekiah is it not said That 2 Kiâ—â— 18. â—â— he clave to the Lord and departed not from following him but kept his Commandments which the Lord commanded Moses And of Iehosaphat is it 2 Câ—â—â—7 4â— not said That he sought to the Lord God of his Father and walked in his Commandments and not after the doings of Israel And when Asa had taken away the Altars of the strange gods and the High-places c. did not he command Iudah or rather as it is in some Translation he 2 Châ— 14. 4â— said unto Iudah that they should seek the Lord God of their Fathers and do after the Law and Commandments And was not the uprightness of their hearts such as to the Lord his Law and Commands to them in what they did as that their Commands by the people were obeyed as the words and Commandments of God as it is written 2 Chr. 29. 15. And they gathered their Brethren and sanctified themselves and came according to the Commandment of the Kings by the words of the Lord c. for they in their Commands obeying the Word of the Lord the Hand of the Lord was so upon the people as that they obeyed their Commands as the Word of the Lord as it is written 2 Chr. 30. 12. Also in Judah the Hand of God was to give them one heart to do the Commandment of the King and of the Princes by the Word of the Lord. But to conclude both as to Christian Magistrates and also as to Heathen Magistrates If Heathen Magistrates command Christians even in the matters of Religion the Commandments of the Lord only and not their own against their Lords are they not even by Christians to be submitted unto for the Lords sake And if Christian Magistrates command Christians even as to the Worship of God the Commandments of Christ answering to the Witness of Christ in their consciences that are to obey and not by carnal compulsion or the force of man against their Faiâ—h and Consciences are they not by Christians to be obeyed yea and even for Conscience sake But if the Commands of Magistrates whetâ—er as to their profession they be either Heathens of Câ—ristians be contrary to the Commands of God and our Lord Jesus Christ and against the Faith and Consciences of Gods faithful and true Worshippers in this case is not the Lord rather to be obeyed than Men