bee Christs Disciples who take unto themselves a power which Christ never did destroying mens bodies and soules too as much as in them lyes in stead of saving them because they will not against their own consciences imbrace the truth of the Gospel as they say that impose it on them though in other mens judgements as wise and pious as themselves the truths they so much stand on may be accounted enmity both to truth and godlinesse If then we neither know nor have Christ as he is the truth nor walke in him as he is the way how can we ever imagine to attaine him as he is the life for which end we were not only created but make profession and would be thought to have imployed the utmost of our endeavours to arive thereat The powers of the Civill State and Church may not be confounded but each of them must have the absolute sovereignty within its own precincts and jurisdiction The Civill Magistrate as such may not proceed against a member of the Church for any matter which meerly concernes the Churches peace neither may the Church save only with Church and Spirituall weapons interpose against any member of the State in things which only touch the Civill peace And though there be no breach committed by any one against the Civill peace but what may give offence or tends remotely towards a disquieting of that Churches peace whereof he is a member yet there may be many breaches against the Churches peace without any the least disturbance unto the Civill peace In this respect the Civill State has so much the lesse cause to be jealous of any attempting to discompose it and ought to be so much the more backward in taking of offence at any thing but what doth primarily assault its Civill peace But if either State or Church shall take upon them to usurpe the weapons or intermeddle in matters which concerne the other it will not only disturbe the peace of both but bring them infallibly by degrees to take up armes upon pretence of defending their respective bounds and jurisdiction and that which is of greatest consequence even the most eminent destruction both of Church and State is that if the Civill Magistrate may at any time proceed against Church offenders whom the Church will not resolve to censure or having censured does not prevaile inflicting Civill punishments of imprisoning fining and putting them to death without the Churches coment then will the whole Church both officers and generality one after another be subject to the Civill sword in matters meerly of Religion for conscience and for such only as concern the Church estate or if the Civill State proceed to punishing such offenders out of duty which it should seeme to owe unto the Church or by order from the Church then will it necessarily follow that the Church has a supremacie over the Civill State and may when shee sees good require the Civill sword to be imployed even against the whole Civill State both Magistrates and Generality causing all of them one after another to be banished or put to death untill they or such of them as the Church shall please be executed and destroyed The Principles of persecution are of equall latitude with all Church censures which must have no respect of persons If the King himselfe be a member of the Church as subject to the Church as I may say with reverence he must be subject to the censures of it and consequently be lyable to be persecuted in such a State and Church as hold for persecuting though only of erroneous or obstinate offenders for whom they judge such whether they be so or no they must be persecuted for such and let them understand it as they please there is no middle betwixt these two In such States where civill punishments are inflicted on men for matters meerly of Religion for cause of conscience either the whole Religion must be resolved into the Civill Magistrates determination and the whole Church by consequence be subject to it in case of dissenting be lyable to be cut off at the pleasure of the Civil Magistrate or else the Civill Magistrate whether King Aristocracie or other government in whom the Sovereignty is contracted must be lyable to be persecuted even unto death whensoever the Church shall thinke fitting or give order and that for matters which concerne the conscience only The Italians have a Proverb Chi ui fa più charezze che non suole ò ui ha ingannato ui uuole He that courts thee more then ordinarily either has deceived thee already or intends to do it afterwards and much according this Machia vilian saying we may observe that all Roman Catholique States and Princes who so much idolize the Pope doe it only out of sinister and by-respects with a designe to make the greater use of him in their owne occasions amongst the rest we may pitch upon the King of Spaine who desires to be accounted and at least professes himselfe to bee the most dutifull sonne of all This Catholique King in matters of difference betwixt the Pope and other Princes has continually interposed and been still able to oversway them to the Popes favour and advantage but such as have knowledge of their respective interests and beene acquainted with the managing thereof cannot be ignorant that the Kings of Spaine not only when ever their ends were different but at all other times have generally made such benefit of that Supremacie which they seem to ascribe unto the Pope that the Popes have beene heretofore constrayned for the most part to be at their devotions untill they met with the spirit of this present Vrban whom all their stratagems could neither win nor vanquish Let us but consider that one selfe-interest of the Spaniards concerning the Kingdome of Naples the most rich and delicious Country of all Europe whereunto the Popedome layes claime pretending the King of Spaine usurpes possession of it for which cause his Catholique Majesty is yearly excommunicated and upon presenting of a mule with about 20 pounds in gold by his Ambassadour in the nature of a tenant-like acknowledgement is at same instant restored againe Neither are the Popes void of their interests in such compliance who having so large a portion of Civill and Spirituall jurisdiction colleague themselves with other Potentates the better to inthrall their subjects and by encroaching to devoure up petty neighbouring States and Princes as Ahab did Naboth's vineyard 1 King 21. according as they lye most commodiously situate for the purpose But what thinke we of some Protestant States and Churches do not they the very same did not our English Bishops at beginning of the Reformation give Henry the eight the Popes title formerly of supreme Head and Governour of the Church that they themselves might share at least in the power and wealth thereof and have we not heard it often affirmed No Bishop No King when the contrary thereof is the very truth it selfe that
till harvest Mat. 13.29.30 If we follow the Apostles steps as they did Christs 1 Cor. 11.1 in exhorting us to shew forth all long suffering 1. Tim. 1.16 and lastly if observing others who have the Apostles for an ensample Phil. 3.17 we reach forth unto those things which are before pressing towards the marke for the price of the high calling of God in Jesus Christ then will God protect us whilst we obey his Ordinances and reveale unto us even that truth which before we were ignorant of and wanted Phil. 3.13,14,15 I conceive it may appeare upon enquiâ—y that most of the points controverted betweene Protestants and such as are tearmed Puritans of all sorts will be granted by the Protestants to be of matters in themselves indifferent and that the decision and injunction only of the Church or State makes them necessary to be beleeved or observed as first a set form of Prayer the Crosse in Baptisme bowing at the name of Jesus a Surplesse a Parochiall or Diocesan Church with a hundred others concerning which the most deserving Protestants will generally acknowledge that Puritans may be saved without beleeving in them or rendring conformity thereunto if the Church of England did not impose it on them and require obedience from them The like may be said concerning most of the differences betwixt Protestants and Papists as the Papists denying marriage to the Clergy the cup in the Eucharist unto the Laity their vowes for poverty and single life neither of them necessary in themselves and all dispensable by the Pope nay the most learned and moderate Papists generally cannot only choose but grant through strength and evidence of reason that men may goe to Heaven and not trouble their thoughts with Purgatory that great Dianah and Craftsmistris which inveigles and nourishes them all up in idlenesse and ignorance but their very principles conclude it for since they hold it in their power to doe what good they will even to works of supererogation it followes undeniably from the same ground that they can work out their own salvation with much more ease then a Journyman doth his daily taske and may possibly have no need to pray to God for any thing in all their life time or stand in need of a Jesus to be their Saviour or Mediator much lesse of a phantasticall Purgatory to purifie them a little before they can get admittance into heaven and for their grand stumbling blocke of Transubstantiation what understanding and considerate Papist almost will deny but that a Christian may possibly be a worthy receiver who shall notwithstanding acknowledge before hand that he findes not evidence enough in those words Mat. 26.26 This is my body to convince him of Transubstantiation but in regard it is so farre controverted on either side determines neither in his owne thoughts but humbly submits himselfe to apply them implicitely in such a sense and meaning as our Saviour understood thereby when he uttered them to his Apostles so that both with Protestants and Papists it is the Churches and States determining and imposing them on others that makes many points necessary to salvation which of themselves were but indifferent And whereas it is objected that in matters indifferent Christian liberty giving us leave either to conforme or not conforme we are moved to conforme thereto because many would be offended in our non-conformity I answer that as there are many offended through non-conformity so on the other side many are scandalized by such conformity and since there is offence on either side it will not suffice to shuffle off the businesse by distinguishing that such conformity is cause only of an offence taken but non-conformity would justly give offence for besides that this distinction for the most part is applied contrarily to what it should it availes no whit towards a reconciliation But secondly I say such as are offended in this non-conformity hold the things of themselves indifferent unto which conformity is required and so may easily dispensing with what they apprehend to have no obligation to be reconciled but such as are offended at conformity hold the points in controversie how slightly soever esteemed by others abominable damnable in the sight of God and since the one cannot submit upon perill of imminent damnation Rom. 14.23 the other is bound to yeeld that we may all arive to a unity in Christ Eph 4 13. and according to Pauls rule that no man seeke his owne but every man anothers wealth to please all men in all things not seeking our owne profit but the profit of many that they may be saved 1 Cor. 10.24 33. But if you will say though such things were indifferent in themselves at first yet being once imposed either by Protestant or Popish Churches they doe afterwards become necessary as well through certaine oathes which the people may have taken to be conformable as also in being commanded in Scripture to obey the Powers I answer that a bad oath is better broke then kept and such an oath must needs be bad which not only abridges us our Christian Liberty but hindring us from ever comming to a unity in faith engages us still further to offend the weaker brethren by our conformity which might have beene forborne as no wayes necessary but absolutely in it selfe indifferent before the taking of such oaths and since God commands us not to offend our weake brother 1 Cor. 8.7 c. C. 10.23 c. and the respective States or Churches which are but men command conformity unto their Canons which puts us in a necessity of giving such offence unto our brethren I refer all good Christians to what the Apostles said in such a case viz. Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 And whereas it may be said that though we were not engaged by oath yet we ought to obey such Canons or injunctions in that we are required to be subject to the Powers Rom. 13.1 c. 1 Pet. 2.13 c. I answer that by subjection in those and all such other sexts it is only understood unto the Civill Powers and that the Civill Powers neither had then nor were intended to have afterwards in succeeding times any command over Christians in matters meerly of Religion for that would not only thwart the Scripture before alleadged Act. 4.19 but render it impossible for such a case to happen that the Magistrates command might be truly said to be the command of man only distinguished from that of God for it was the Magistrate the Rulers of the people and Elders of Israel Act. 4.8 that commanded Peter and John to teach no more in the Name of Jesus v. 18. when they answered they were rather to obey God then man v. 19. this was the Christian Liberty so much spoken of in the Gospel one only breach whereof to wit circumcision is able to make Christ Jesus of no effect unto us as Paul told
body of Christ in generall doubtlesse so many eminent Churches 〈◊〉 number distinguished by names some of which were not distant above 12 miles and all so near situated to one another as the two farthermost were not above â—20 miles a sunder besides famous Antioch where the Disciples were first called Christians Act. 11.26 with severall other Churches which might likely be within that compasse of ground all which would in such case no doubt have drawne themselves into such a subordinate state and government as might in some manner have countenanced a Natural Diocâ—san or other subordinate Church government and jurisdiction which not being done or in any resemblance insinâ—nuated by John the â—…loved-Apostle our Saviours besome friend Joh. 13.23 to whom â—e sent the Revelation by an extraordinary messenger an Angel it is a most convincing argument that neither Christ nor his Apostles did then approve thereof much lesse intend it to be put in practise afterwards CHAP. IX Christ foretelling his Disciples that they should be persecuted his preparing of them with their obedience thereunto LUke 2.34 This childe Jesus is set forth for the fall and rising againe of many in Israel and for a signe that shall be spoken against C. 20.20 The chiefe Priests and Scribes watched Jesus and sent forth spies which should faine themselves just men that they might take hold of his words and so deliver him to the power and authority of the governour Marke 14.1 The chiefe Priests and Scribes fought how they might take Jesus by craft and put him to death Luke 19.47 The chiefe Priests and Pharisees and chiefe of the people sought to destroy him Matth. 12.24 This fellow Jesus doth not cast out divells but by Beelzebuâ— the Prince of the divels C. 27.63 We remember what that deceiver Jesus said whilst he was yet alive Matth. 10.17.18,19 Beware of men they will deliver you up to the Councels and they will scourge you in their Synagogues and ye shall be brought before governours and Kings for my sake but take no thought it shall be given you in the same houre what ye shall speake V. 24.25 The disciple is not above his master nor the servant above his Lord If they have called the master of the house Beelzebub how much more shall they call them of his houshold Joh. 15.20 If they have persecuted me they will also persecute you Matth. 10.16 I send you as sheep in the midst of wolves Marke 13 13. You shall be hated of all men for my names sake Rev. 2.10 The divell shall cast some of you into prison that you may be tried and you shall receive tribulation Joh. 16.2 The time commeth that whosoever killeth you shall thinke that he doeth God good service Luke 9.23 If any man will follow me let him take up his crosse and follow me Act. 5.41 And they departed from the presence of the Councell rejoycing that they were counted worthy to suffer shame for the name of Jesus Col. 1.24 I rejoyce in my sufferings for you and fill up that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church 2 Tim. 2.9 I suffer trouble as an evill doer Rom. 12.14 Blesse those that curse you doe good to those that hate you pray for them which spitefully use you and persecute you 1 Cor. 4.12,13 Being reviled we blesse being persecuted we suffer being defamed we entreat 2 Cor. 11.23,24,25 In labours more abundant stripes above measure in prisons more frequent of the Jewes five times received I forty stripes save one thrice was I beaten with rods once was I stoned c. Matth. 10.21,22 The brother shall deliver up the brother and the father the childe and the children shall rise up against their parents and cause them to be put to death but he that endureth to the end shall be saved Matth. 5.11,12 Blessed are you when men shall revile you and persecute you and say all manner of evill against you falsely for mysake James 5.11 Yee have heard of the patience of Job count them happy that endure Rev. 14.12 Here is the patience of the Saints here are they which keepe the commandements of God and the faith of Jesus Observations upon CHAP. IX DAvid who had experience both of prosperity and affliction tells us he is blessed whom the Lord chasteneth Ps 94.12 and Solomon the wisest of all men makes it a chiefe love-token of a tender parent to chastise his childe betimes Prov. 13.24 This the blessed Spirit from whom Solomon received his wisdome confirmes saying Despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth if ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not but if ye be without chastisement whereof all are partakers then are ye bastards and not sonnes Furthermore we have had fathers of the flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live for they verily for a few dayes chastened us after their owne pleasure but he for our profit that we might be partakers of his holinesse Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12. from v. 5. to 11. In which respect since chastisements of all sorts are so necessary to Gods people for keeping them watchfull lest they fall into temptation and yet in that they seeme wearisome and grievous to man by nature especially persecution for conscience sake which many times endangereth either liberty or life Our Saviour lest his Disciples should be taken unawares unprepared to improve and make advantage thereof tells them before hand that they must expect to be persecuted as he himself was and would it not be a character of a proud presumptuous servant to be over solicitous of faring better then his master but so gracious is our Saviour that he comforts us to undergo persecution willingly and cheerfully by his promise to be with us and assist us Matth. 28.20 If Christ then who suffered death for us tells us we must be persecuted for him and that if we suffer with him we shall likewise be glorified together with him Rom. 8.17 If we must render good for evill 1 Pet. 3.9 and not be ashamed to suffer as Christians for well doing c. 4.16 but even blesse those that persecute us what colour can we have to goe to Law and spend more money in charges then the difference amounts to to quarrell and engage our selves in shedding blood and endangering of our lives for a fancie of repute or money matter Nay what heavenly ravish'd and blessed Spirit will tell me what these Scriptures meane Whosoever shall smite thee on thy right cheeke turne to him the other also and
truth which beareth witnes to them and the bright sunne-shine of our owne reason deny both the one and the other in not suffering us to reape and enjoy the fruit of eyther when yet the Gospell it selfe is not able to save us if that we doubt thereof how much lesse the differing opinions of frail men subject to the same weaknesses and passions with our selves Act. 14 15. why shall any one hinder me to doe my Masters will in such manner as I beleeve he requires it to be done 't is I that must be beaten with double stripes if I doe it not whereas if I know it nâ—… or mistake it ignorantly as Paul whilst he persecuted 1 Tim. 1.13 I should escape with fewer stripes Luke 12.47.48 't is I that must be accountable for my selfe Rom. 14.12 and stand or fall unto my Master only v. 4. but such as take so much upon them and abridge others the benefit of Scripture and their own reason had need be very carefull left one day they be found censurable notwithstanding their paines and travell by sea and land for gaining proselites to have made them twofold worse the children of Hell Mat. 23.15 and I desire they would take this into their serious thoughts that if a people be bound to submit unto whatsoever the Magistrate or Church shall put upon them without first examining and fully satisfying their owne consciences whether it be agreeable to the Word of God or no that then in such case this absurdity would follow viz. The subjects of Spaine Turkie or any other erroneous State in point of faith could not be punishable by the justice of God for beleeving such heresies and blasphemâ—es as the respective States held out unto them and they made to beleeve they ought in conscience to submit unto out of obedience they owe unto the Powers and besides the Scripture where our Saviour saies If the blinde lead the blinde both shall fall into the ditch Mat. 15.14 would not only be frustrated but made a lie But for a conclusion to convince all gainsayers in this behalfe wee finde the Blessed Spirit enabling the Christians of Berea before those of Thessalonica in that they searched the Scriptures daily whether that which was delivered them by their teachers was so or no Act. 17.11 and unto the Angel of the Church of Ephesus it saies I know thy workes and thy labour and thy patience and how thou canst not be are them that are evill and thou hast tried them that say they are Apostles and are not and hast found them liers Rev. 2.2 CHAP. XIII Christs and the Apostles Testimonies of Christians being weak in faith and how they ought to grow therein bearing with an others weaknesses and infirmities IOh. 16.12 I have 1 many things to say unto you but you cannot beare them now Marke 4.33 And with many such parables spake he the word unto them as they were able to beare it 2 Cor. 2.16 Who is sufficient for these things Rom. 6.19 I speake after the manner of men because of the infirmity of your flesh Heb. 5.11,12,13,14 We have many things to say and hard to be uttered seeing you are dull of hearing for when for the time ye ought to be tâ—…hers you have need of one to teach you againe which â—e the first principles of the oracles of God and are become such as have need of milke and not of strong meat for every one that useth milke is unskilfull in the word of righteousnesse for he is a babe but 2 strong meat belongeth to them that are of full agâ— even those who by reason of use have their senses exercised to discerne both good and evill 1 Cor. 3.1,2,3 I could not speake unto you brethren as unto spirituall but as unto carnall even as unto babes in Christ I have fed you with milke and not with strong meat for hitherto you were not able neither yet are you able for you are carnall C. 13.9 11. We know but in part when I was as a childe I spake I thought and understood like a childe but when I became a man I put away childish things Phil 3.12,13 14. Not as though I were already perfect but forgetting those things which are behinde and reaching forth to those things which are before I presse towards the marke 1 Pet. 2.2 As new borne babes desire the sincere â—ilke of the Word that they may grow thereby Eph. 4.13 Till we all come in the unity of the faith and of the knowledge of God unto a perfect man unto the measure of the stature of the fulnesse of Christ 1 Cor. 13.10 When that which is perfect is come that which is in part shall be done away Rom. 14.1,2,3 Him that is weake in the faith receive you but not to 3 doubtfull disputations for one beleeveth that he may eat all things an other that is weake eateth hearbes let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him Rom. 15.1 We that are strong ought to beare the infirmities of the weake Gal. 6.1.2 If a man be overtaken in a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted Beare ye one an others burden and so fulfill the Law of Christ Rom. 11.13,14 In as much as I am the Apostle of the Gentiles I magnifie mine office if by any meanes I may provoke to emulation them which are my flesh and might save some of them 1 Cor. 9.20,21,22 Vnto the 4 Jewes I became as a Iew that I might gaine the Jewes to them that are under the law as under the law that I might gaine them that are under the law to them that are without law aâ— without law being not without law to God but under the law of Christ that I might gaine them that are without law to the weake became I as weake that I might gain the weake I am made all things to all men that I might by all meanes save some Rom. 14.13 Let no man put a stumbling blocke or an occasion to fall in his brothers way V. 17,18,19 The Kingdome of God consisteth in righteousnesse 5 peace and joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after these things which make for peace and things wherewith one may edifie an other C. 12.18 If it â—… possible live peaceably with all men 1 Cor. 10.32 Give no offence neither to the Jewes nor to the Gentiles nor to the Church of God Col. 4 5. Walke in wisdome towards them which are without Rom. 14.22 Hast thou faith have it to thy 6 selfe V. 15.16 If thy brother be grieved now walkest thou charitably destroy not him for whom Christ dyed let not your good be evill spoken of C. 15.2.3 Let every one of us please his neighbour for his good to