not forced upon men God perswade Japhet says the Patriarch to dwell in the tents of Sem and David says to his people If it seeme good unto you let us fetch backe the Arke That service that is not * Sed nec Religionis est cogere ReligioneÌ„ quae sponte suscipi debeat non vi Cum hostiae ab animo libexti expostulentur Ita etsi nos compuleritis ad sacrificandum nihil praestabitis Diis vestris nist coÌ„tentiosi sint coÌ„tentiosus autem Deus non est Tertull. ad Scap. cap. 2. free is not acceptable to God who loves a chearfull giver and therefore the peoples consent is also noted in that place 1 Chron. 13.4 And all the Congregation said that they would doe so for the thing was right in the eyes of all the people and when the Tabernacle was to be built how carefully is that Clause added That every man bring what he brings willingly and with his heart Exod. 25.2 and Chap. 35.5 otherwise it was not to be received reas 2 Was not this doctrine held forth to us in a mystery under the Law when David was not permitted to build God a house because he had shed much bloud in warre 1 Chron. 22.8 But Solomon a man of peace was design'd thereto Was not this partly for I say not 't was the adaequate reason to warne us not to use violence to make men Religious That zeale of the outwards of Religion that is hurtfull to mens persons is a breach of that exemplary Rule of Christ reas 3 I will have mercy and not sacrifice Moreover The Sabbath was made for man says Christ not man for the Sabbath and as much may be said of all the outwards of Religion then I must not for the Sabbaths sake destroy man for whom the Sabbath was made for the Sabbath was made to advance mans happinesse not to take away his beeing because his opinion of the Sabbath differs from other men and perhaps from the truth also the Sabbath is to help a man to what he hath not not to take away what he hath Though we grant an outward restraint of all for avoyding of scandall as is aforesaid What ignorance and pride doth it savour of reas 4 for man to goe about to convince conscience and to work faith with his authority who cannot make one haire white or black And is it not God that must give repentance to the acknowledgement of the truth 2 Tim. 2.25 What can man do but prove whether God will by the use of due meanes and what 's the meanes of faith the sword Nay but the Word Faith comes by hearing Beleevers are not * Joh. 1.13 borne of flesh nor of bloud nor of the will of man but of God A man cannot beleeve at his owne will how much lesse at anothers Who can reveale and infuse supernaturall notions and truths but the Spirit 1 Cor. 2. which the Spirit doth not by force but by allurement rather or attraction And that is another Reason reas 5 * Piae religionis proprium est non cogere sed suadere siquidem Dominus non cogens sed libertatem suaÌ„ voluntati permittens dâ—cebat quideÌ„ vulgoÌ„ omnibus si quis vult venirepost me Apostolis verò num vos abire valtis Quae autem ibisuadend libertas aut consulendi ratio ubi qui contradicâ—t pro mercede zut exilium aut mortem reportat Athanas Epist Deus coactam confitendise aspernatus est voluntatem siquidem Deus universitatis est obsequiâ— non eget necessario non requirit coactam confessionem simplicitate quaerendus est confessione discendus est charitate amandus est timore venerandus est voluntatis probâ—taâ—e retinendus est At vero quid istud quod sacerdotes timere Deum vinculis coguntur poenis jubentur sacerdotes carceribus continentur plebs in custodia catenati ordinis constricta disponitur Hilarius ad Constant August The Spirit himselfe waites and violates not the liberty of the reasonable soule by superseding the faculties thereof but approves every truth to the understanding and moves the will without violence with a rationall force Shall man be more zealous for God then God is for himselfe God himselfe doth not force men but call them to repentance and to the knowledge and acknowledgement of his Sonne Let the extent of that word Calling be considered whether it will warrant any further means then Arguments perswasions intreaties make them as forcible as you can and if you hold the feare of punishment over men it must be the feare of divine punishments Wee knowing the terrours of the Lord perswade men Furthermore reas 6 as a reason against this compulsion I will be bold to aske Where is the man that needs not a graine of allowance in his opinions or practise I will allude to the equity of that counsell Eccles 7.21 Take not heed unto all words that are spoken lest thou heare thy servant curse thee For often-times also thine owne heart knoweth that thou thy selfe likewise hast cursed others So I say infist not upon every errour of thy brother for thou thy selfe knowest if thou knowest thy selfe that thou hast errours not a few or at least-wise if thou wilt beleeve the Scripture that saith Wee know but in part And how will you avoyd the devouring of one another reas 7 and so the consumption of your owne Kingdome who differ among your selves as well as from those whom you call Independents As when the Assembly were to carry up their Votes and the Result of their debates concerning Church-government I have heard some contended for the Classicall Government that it must be and that it is jure divino and no other Others that it may be by the Word a third sort that any Government was indifferent and the Magistrate was to determine and therefore you were constrained to accommodate the termes of your Proposition to the advantage of your cause that a Presbytery may be by the Word of God els you had lost two parts of three who would never have gone that it alone must and might lawfully be So here is Manasseh against Ephraim and Ephraim against Manasseh as well as both against a third and seeing Ephraim and Manasseh cannot consist themselves without an accommodation why should not a third come in and be accommodated with them I aske not onely whether you may not erre reas 8 but whether you have not err'd nor whether you may not have errours latent but whether you will not acknowledge your selves to have been in errours patent I know you will not deny it though I wish and earnestly exhort that it be more frequently more publickly acknowledged by some with more shame-taking to themselves that you have been those Leaders that have caused the people to erre you have preacht for Conformity written for Episcopacy pleaded for the Common-Prayer-Booke and walked willingly after almost every Commandement Now you have altered your minds and
to the utmost in a lawfull way So a Christian Magistrate if he have as he hath by vertue of his Magistracy a talent and advantage above other men he is bound to improve it all lawfull wayes to the aforesaid purpose To which he is to direct even all the common acts and parts of his government for though all doe equally share in the outward benefits of Magistracy viz. peace and plenty c. yet ought Christian Magistrates principally ex intentione to direct their whole government to the good of the Churches and the glory of God therein for as much as all things are the Churches and for the Churches And doubtlesse Magistracy though an Ordinance of man yet is a most glorious Ordinance and of singular use and service if rightly applyed to the Church as I shall shew gradually in these steps First 1 Morality is within his Cognizance Magistrates doe prepare by a good Government for the Gospel Civility not rested in nor mistaken for godlinesse makes men in a more proximious outward capacity for and disposition towards Religion in as much as they are thereby restrained from grosse prophanenesse and insolent opposition of the truth whereby the Word may come amongst them with safety to the persons of those that bring it according to which part Chrysostome sayes well That the Magistrate helps the Ministry viz. by taking cognizance of all morall vices and it is their part not to commend onely but to command a good morall conversation of their Subjects at least negative In which case again Chrysostome says well That good Princes make vertue easie while they both urge it with their example and drive men to it by feare and punishments But now for supernaturall gifts as illumination speciall or common to make a man of this or that judgement or opinion or faith to make a man of this or that practise in Religion may not be required by the Civill sword it may be perswaded induced by exhortation example or such meanes and that 's all And so Chrysostome in pursuance of his former sentence namely the assistance that Magistracy contributes to the Ministry hath these words For wee says he teach men loyalty chastity modesty and dehort them from murder false-witnesse-bearing adultery thefts but the Magistrate takes cognizance of them at his tribunall And Origen in like manner seemes to make this the adaequate object of the Magistrates compulsive power upon that place Act. 15. It seemed good to the Holy Ghost and us to lay no other burden upon you c. But if they will not charge them with more precepts doe they give them liberty to murders thefts perjuries lust adultery in no wise but of these there was no need to say any thing for they are within the Magistrates cognizance and prohibited by the Civill Lawes And by the way wherefore hath it the denomination or distinction of Civill power but that ex vi vocis Civility is the next most proper immediate and almost utmost care and extent of this power For though the Christian Magistrate well discharging his place doth promote the spirituall good and edification of the Churches yet not immediately and directly but by and through a politique good as he procures rest and safety to them and so they are edified Act. 9.31 Which is a very considerable and needfull service while the publique worship and the Churches in the exercise thereof though according to their being and beauty in the Spirit they transcend the understanding and principles of the world yet are circumstanced habited with such outward relations and considerations as need such a worldly provision which Magistracy applying it selfe unto God hath therefore by the rule of proportion 1 Cor. 12.23 whereby the lesse honourable parts have more honour given them provided a more abundant worldly honour for the Magistrate then for Ecclesiasticall Officers for their worke sake And is not here a great deale of work and enough to take up a whole man and may not very acceptable service be done to God herein and much good redound to the Church while not onely the Church hath hereby fairer quarter in the world but a rude preparation is made for the Gospel Thus wee have committed to the Magistrate the charge of the second Table viz. Materially that is 2 The first Table how farre he is not to see God dishonoured by the manifest breach thereof or any part thereof But is that all No surely He may enter the vault even of those abominations of the first Table and ferret the Devils and Devil-worship out of their holes and dennes so far as Nature carries the candle before him Therefore it seemes to me that Polutheisme and Atheisticall doctrines which are sins against the first Table and Commandement and Idolatry which is against the second Commandement such as may be convinced by naturall light or the letter of the command where the Scriptures are received as the worshipping of Images and the breaden-god the grossest Idolatry of all these so far forth as they breake out and discover themselves ought to be restrained exploded by the Christian Magistrate for 't is that which a Heathens light should not tolerate nature carrying so far Rom. 1. and also blasphemy which is against the third Commandement and is a common nusance to man-kind and the insolent prophanation of the Lords day though the keeping of it be not obvious to Natures light ought not to be suffered by the Christian Magistrate for herein as in the former no mans liberty is infringed no mans Conscience inthrall'd truth not at all prejudiced or obstructed while onely manifest impiety and prophanenesse is excluded and the peace of those that are better disposed procured and scandall avoyded by these Negatives And thus farre the Magistrate is Custos utriusque tabulae not to require the Positive so much as to restraine the Negative and all this Nature teaches hitherto But thirdly 3 Generally received Principles as belonging to the third Commandement the Christian Magistrate may not onely require a conversation and practise moralized according to the Principles and light of Nature where they run lowest as among the Heathen but as they are improved and raised by the Gospel through the common irradiation thereof For Consuetudo est altera natura Custome or Education is another nature And look what notions fall upon every understanding that is so situated or look what impressions are made upon every naturall conscience by the Gospel which ripens and meliorates nature in some degree and hath at least some fruit and successe where ever it comes though it do not change and sanctifie I say these fruits tales quales the Magistrate is Gods Titheman or Officer to gather them in for him and to require a demeanor suitable to such an acknowledged light at least negatively that is to restraine the contrary that so the name of God be not taken in vaine As to instance though it be not eruable by the light
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
practises retracted your opinions destroyed what you built condemned your selves in the things you allowed Well then have you taken your selves once in an errour learne this wisdome by it to suspect your selves and be not too violent against others Why may you not in a while see cause to exchange your present judgement for a better Why may there not be more truth yet behind Is that which is perfect come or are we come yet to the measure of the stature of the fulnesse of Christ reas 9 And what have you to * Of all things a man may dispute alike Charran say for your judgement that your differing Brethren have not to say for theirs for the controversie betwixt us is not in such things as wherein one part must needs be convicted in his own conscience as sinning against common principles in all men You have grounds so have they you propose Objections they answer them you are perswaded that you are in the right and that this is the meaning and right understanding of the Scriptures they thinke no lesse on their own side Now who shall state the difference and be the dayes-man between you but Christ in his owne time clearing the truth and leaving naked the errours except you can prove that the Word of God came out from * Verity is not a thing of our own inventiō and purchase and when it yeelds it selfe into our hāds wee have nothing in our selves whereby wee may challenge it possesse it or assure our selves of it Charron of Wisdom p. 250. you or came to you onely Againe Is there not a time and a season for every purpose under heaven Hath not God his time of winking and his time of warning And so hath not man his time of ignorance and his time of repentance May not a Truth for a time lie under the suspition of an errour was it not as strange and displeasing to you not many yeares since when some of your Brethren fell off from Common-prayer and the Ceremonies as those wayes of difference wherein they walke at present And had you not exceedingly wronged them sinned against the truth reas 10 and your owne soules if you had for these differences wherein now you are come over to them prosecuted them though I say not some were altogether free from it And may not Errours for a time have the credit of Truthes as many Episcopall Doctrines now rejected might be instanced in hath not every truth its set time the fulnesse of time to be borne into the world as Christ Jesus the personall truth had Would you have thought it faire dealing if your judgements and consciences had been superseded by mans authority and you had been forced to the renouncing of those things which you held in such esteeme while you so held them and to have embraced the contrary mind and practise of constraint which now you doe voluntarily Now walke but by the same Rule to others and that is all that is desired reas 11 And as there are some truthes proper and peculiar to some * Dan. 9.24 12.4 times and not to every time as Peter speaks of the present truths so to some persons and not to all persons Isa 8.16 Seale up the Law among the Disciples There are truthes then proper to the Disciples Truth indeed all truth in the spirituall understanding of it is peculiarly vindicated to such it is the Churches joynter or dowry The truth shall make you free Is every man a free denizon of Heaven I deny not but the common notion of many truthes of any truth may fall beside the Church upon other men though for the Churches sake but what is a prerogative dispensation must not be our ordinary expectation * So some truths are proper to some of the Church as the Spirit shall reveale 1 Cor. 14. and without prejudice to the rest as when Christ tooke the three Disciples into the Mount so the doctrine of justification was specially revealed to Paul the doctrine of evidence of grace to John revelation of future things to John the Divine c. however our expectation or compulsion cannot bring it and then 't is vaine for the winde blowes where he lists as well in common as in speciall graces Further a Reas 12. It will afford no small satisfaction and have no lesse then the force of an Argument with him that considers the rise and root of this compulsive power in the particulars we speak of as too evidently deriving it selfe either from the ignorance of those who think themselves to be in the very right and would have all men think so of them that they had attain'd the resurrection of the dead the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and period of all possible knowledge and understanding at least in the present age or instant either I say it comes from this or els from an arrogating spirit in some that would tie all men to their girdle that cannot endure any should differ from them lest they should be preferr'd before them that abhorre any change of their opinion though it be for the better because that would speake them imperfect that cannot bring downe their stomacks to follow another and receive light from their Brethren affecting themselves to be called Rabbi the leading Men and Oracles of the age whereas God hath said of no man Heare him but of his own Son Or els it comes in others from a covetous spirit that would make a gaine of godlinesse a profit of the Ministry and so would make all men religious and conformable to them that their Tithes and Easter-bookes may rise the higher Or lastly it comes in not a few from a spirit of rule and dominion which how doth it make us a scorne and derision to the enemy while they see even Christians yea the Teachers of Christians to be like the Fishes in the Sea whereof the greater devoure the lesser The Apostle foresaw and supposed there would be diversity of opinions in men untill the terme appointed Eph. 4. reas 13 Till we all come into the unity of the faith Now where Christ upon the place and case applyes no remedy or meanes but spirituall such as is there described without any further provision upon the supposall of their inefficaciousnesse but saw good rather to dispense and tolerate let us take heed of over-witting Christ Nay reas 14 the Holy Ghost not onely foresaw there would but determines there must be Heresies and 't is expedient as well for the exercise of love as gifts and for a foyle to and discovery of the truth the professors thereof What singular thing were it in the sheep of Christ that they know his voice if there were no strange voices or which will come all to one if the Magistrate did brand all others with mulcts and heavy punishments and how shall the Apostles consequence but be prevented That by reason of errours * 2 Pet. 2.2 the truth should be
evill spoken of if every errour be snapt up presently which if it prevent not errours from starting yet will prevent the scandall of the truth by them Are not errours as well as afflictions part of Christs discipline whereby he nurtures his Church then let this discipline have its perfect worke till it may be cured by its proper remedy the sword of the Spirit You may as well say there shall be no sins in the Church as no errours Is not the practise of compulsion in the particular we speake of reas 15 at once to frustrate all those exhortations of the Apostles * Eph. 4.2 Phil. 3.16 To forbear one another in love to walke whereunto wee have attained by the same rule quietly waiting till God reveale what is behind and cleare what is in controversie Is it not to goe contrary ex diamentro to those arbitraments of the Apostle * Rom. 14.13 Not to judge one another then sure much lesse to prosecute one another in meats and drinks or concerning a holy day as considering that * Ibid. ver 6. he that eateth eateth to the Lord and giveth God thanks and he that for beareth goes according to his conscience too and if right in the maine may be acceptable to God also In policy 't is the worst way in the world reas 16 and will prove the least successfull to extirpate errours by force For this multiplies them rather even as the Bishops tyrannies did drive men to extremities and we may thanke their strict urging Conformity and Uniformity as the instrumentall cause and meanes of those extremities of absolute Separation and Anabaptisme which many honest and tender hearts thinking they could never run far enough from the Bishops did run into as the Antinomians likewise have stumbled at our churlish exacting Preachers of the Law Isa 32.6 Who made empty the sonle of the hungry and caused the drinke of the thirsty to faile And who knows but if force were removed and a league made and free trading of truth set on foot and liberty given to try all things straying Brethren on the right hand might be reduced for as much as we know that as sin takes occasion by the Commandement so do errours by proscription and to forbid them is to sowe them and no readier way to make men fond of them then to restraine them by force for Nitimur in vetitum we love to be prying into a closed Arke and the price of any thing is inhaunced when 't is made dainty of and so ex contrariis contraria sequuntur Our first Parents were easily induced by the Devill to beleeve there was more in that forbidden tree then in all the trees of the Garden and men are not so wise as not to deliver themselves of such a sophistry unto this day a Reas 17. The Apostle requires us 1 Thes 5. To prove all things that is as I conceive not to gather all things whatsoever before us as all the creatures were gathered together before Adam to forme and state a judgement of them for this were a worke worthy of Solomon but the Apostle meanes that before we take up any thing in our beliefe or practise we first bring it to the barre and ballance and put it into the scales of an impartiall dijudication and this is the dignity as well as the duty of a spirituall man that he judges all things and is not concluded by the former judgement of any and this liberty is as worthy the vindication as * O homines ad servitutē nati What monster is this for a man to desire to have all things free his body his members his goods and not his spirit which neverthelesse is onely borne unto liberty A man wil willingly make benefit of what soever is in the world that comes from the East or the West for the good and service nonrishment health ornament of his body and accommodate it all unto his use but not for the culture benefit inriching of his spirit giving his body the liberty of the fields holding his spirit in close prisō Charron of Wisdome p. 261. any in these exonerating times this liberty of judging And 't is established upon very good reason for it makes much to the advantage of truth both to the getting and holding of it for What lightly comes lightly goes as we say The Bereans for searching into Pauls doctrine and examining it by the Word are recorded by an Epithet unusuall for the Holy Ghost to give to men They were more noble it s said Now this liberty of trying and judging is in vaine if there be not a liberty of profession and to hinder this were a most tyrannicall usurpation over that connection which God hath made between the act of the understanding and the will whereby Voluntas sequitur dictamen intellectus and to put asunder what God hath joyned together and indeed to violate the Law of God and Nature A man cannot will contrary to the precedent act of judgement he wills weakly without an act of judgement preceding To force a man to a profession or practise which he wills not nay which he nills is to offer unto God a sacrifice of violence on the part of the compulsor and an unreasonable service on the part of the compelled and therefore necessarily unacceptable God would have every man fully perswaded in his owne minde reas 18 Rom. 14.15 even about dayes and meates and nothing imposed upon a doubting conscience because it is great nor nothing received with a sleight credulity because it is small but would have us * Rom. 14.18 serve him in every thing we take up to beleeve or practise and not to be the servants of men in any thing that hath relation to Religion And this brings in another Argument reas 19 * Rom. 14.4 Who art thou says the Apostle that judgest another mans servant Man in a naturall or politick consideration is the servant of men of his Prince and the Republique But man in a religious consideration is onely the servant of God and he stands or falls to his owne Master He is the servant of men to their edification by holding forth his light and conscience before them but he receives neither his law nor his judgement from man God accepts perhaps whom man rejects The day shall declare it because it shall be revealed by fire 1 Cor. 3.13 A place worthy most serious consideration in relation to the present Question for there the Apostle speaks in a case very fit parallell to what may be existent among us There may be among us building hay and stubble upon the true and precious foundation Christ Jesus Well what must man pull it downe by force No that were to take it out of Gods hand who will do it better then we can Who hath appointed a day to make manifest every mans worke Consider likewise reas 20 what a misrepresenting of Christ the King of the Church
Regni statum moliri Sed mihi ipsi de his quam plurimi retulerunt quibus ego paternam secutus sententiam pari moderatione rescripsi Quod si quis persistit hujuscemodi hominibus absque ullo crimine movere negotia ille quidem qui delatus pro hoc nomine fuerit absolvatur etiamsi probetur id esse quod ei objicitur Christianus is autem qui crimen obtendit reus poenae ipsius quam objecit existat The summe of it in English is this That as for the Earth-quake he hath found by experience that they doe put common accidents upon their i. the Christians account out of envy and commands them as his Father had done before not to worke these men any trouble except they should be found to attempt any thing against the Roman Empire If any did causelesly molest them the Christian should goe free and his accuser should suffer the punishment he would bring upon him Here 's now a Heathen not onely tolerating a contrary Religion to his own for he remained a very Heathen still as the first passage of his Epistle shews Ego quidem non ambigo Diis ipsis cuâ—ae esse ne quis noxius lateat Multo enim magis illis convenit punire eos qui ipsis immoâ—are nolunt quam vobis but countenancing and pleading for it not onely not impeaching it of faction but implicitly clearing of it not onely providing for their escape of unjust punishment but making an Ordinance to doe them justice upon their causlesse accusers How shall this Emperour rise up in judgement at the last day against many in these dayes How many of the Ancients have father'd this opinion of mine Austin how he came to be against us I take not upon me to tell But Austin once for us afterwards gotten from us by what means I shall give you account out of Peter Martyr Atque haec ratio fuit cur Augustinus cum anteà judicasset non oportere Magistratum anim â—dvertere in Haereticos posteà mutavit sententiam Alii enim Episcopi proferebant multas Ecclesias quae metâ— Imperatorum Legum à Donatistarum factione descivissent jam assuetudine cognovissent Catholicam veritatem ut nullo pacto vellent ab eâ discedere The Bishops of severall places told him what great successe the Emperours force had to reclaime men from Donatisme But successe alone is not a rule for wise men to goe by in as much as Solomon says That there be just men and so just wayes to whom it happeneth according to the worke of the wicked and there be wicked men and so wicked wayes unto whom it happeneth according to the worke of the righteous Zanchy puts the Crisis of the utmost extent of the Magistrates authority not upon all evill manners domesticall or publique Zanchy except they disturbe the publique peace or hinder the publique good though yet they may fall under the Churches Cognizance yea correction His words are these There are many wickednesses against which the Magistrate truly Christian doth not use to proceed neither is bound by his lawes is also many evill manners both domesticall and publique which doe not disturbe the publique peace on the publique good But the Church ought not to beare these but to correct them according to Christs institution Now then if by Zanchies rule disturbing the publique peace and good is that which brings in the Magistrate and gives him Cognizance of misdemeanours and wickednesses then by his judgement errours in faith or practise of Religion are not within the Magistrates Cognizance except they be such in their nature or managing as disturb the publique peace Which is all that wee aske And how far the spirits of many now are from the moderation of later Authors and Writers Alsted I might shew Alsted delivers his position thus upon the Question De pace Religionis ut vocant seu de libertate Religionis sive de bono autonomie An quatenus concedi possit à piâ— Magistratu Vbi licet nos concedamus unam duntax it Religionem quam videlicet ipse Magistratus veram agnoscit ex verbo Dei ab eodem Magistratu pro virili conservandam esse neminem tamen ad eandem externâ aliqua vi cogendum esse docemus quin potius suam Conscientiis libertatem relinquendam Et non nunquam etiam diversarum Religionum exercitium si non publicum saltem privatum aut clandestinum ex singularibus causis permittendum esse statuimus Atque hoc demum sensu pacem concordiam externam seu politiam inter Orthodoxos non orthodoxos saepe etiam haereticos simul colendam ab ipso pio Magistratu procurari pâ—sse debere existimamus I could not wish my judgement more happily exprest nor words more accommodate to my sense viz. That though the Magistrate be with might and maine to defend but one Religion even that which he judges to be the truth by the Word of God yet none ought to be compeld to that by outward force but every mans Conscience to be left at liberty c. I shall not English it all and that a Civill externall peace should be maintain'd by the godly Magistrate even between Orthodox and Heterodox And he gives three * Prima nititur generalibus illis scripturae dictis quÄ™ justitiam charitatem studiumque pacis coÌ„cordiae seriò nobis omnibus commendant ne quid alitèr adversus proximum statuamus quà m qualitèr nobiscum agi vellemus disertè praecipiunt Denique ut conscientiis suam libertatem concedamus dissentientes in negotio Religionis amicè toleremus omnino mandant Mat. 5.7 Rom. 12.14 alibi Secunda petitur ab exemplis sapientium piorum PrincipuÌ„ tum in veteri tum in N. Test c. Tertia ab ipsa naturali equitate itemque adjuncta utilitate quà m etiam experientia quotidiana fere comprobat Nam praeterquam quod aequissimum est in causa Religionis ab omni vi coactione externa abstinere ipsis etiam rebus publicis ut ita fiat omnino expedit atque conducit quippe quae alioqui facillimè turbarentur intestinis bellis ac mutuis lanienis tandem conciderent prout hactenus in multis Europae provinciis Gallia praesertim Bâ—â—gio accidisse novimus Cum contrà in Germania Helvetia Polonia alibi locorum in quibus Religionum libertaâ— hactenus indulta fuit istis discordiis lanienis non fuerit locus Ergo res ipsa perse licita bona est etiamsi per accidens abusus aliquis accedere possit Alst de Eccl. lib. 4. c. 14. Reasons for his judgement which I shall transject into the Margent And what Reformation this Kingdome had in the late dayes it did consist in the incoaction or spontaneousness of it in the Parliament Humsred de verâ Relig. c. whatsoever it did in the people as one reports of it Nam in senatu ut
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
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
Enemies And what is that Why the sword of the Spirit the Word of God it is described Emblematically Rev. 19.21 by a sword coming out of his mouth If Antichrist the great enemy shall be consumed with this sure then it shall be effectuall against the lesser And the Apostle cryes up not onely the sufficiency but the mightinesse of this meanes The weapons of our warfare are not carnall 2 Cor. 10.4 but spirituall and mighty through God 't is through God indeed and through him they are so mighty that Christ will not be beholding to King or Magistrate for their power to convert men by though he may use them to coerce insolent enemies and shelter the profession of the truth as was noted before Not by might nor by power but by my Spirit The Spirit of Christ is the Churches neck mentioned Cant. 4.4 that knits Christ and the Church together as the neck doth the head and the body and see how 't is described there Thy neck is like the Tower of David builded for an Armoury whereon there bang a thousand Bucklers all Shields of mightie men Christ you see hath not left his Church without a Magazine an Armoury even his Word and Spirit which is quick and powerfull wherewithall Christ that mighty man defended himselfe against Satan and overthrew him like that sling of David wherewith he prevailed against the mighty Philistim and what cannot this sword doe backt by the Spirit in the hand of Christs Ministers and Members For the Efficacy of all Christs Institutions in his Church lies in the Spirit and not in the flesh As in preaching and Sacraments so in Discipline so in beating downe Errors 't is Christ doth all by his Spirit not by such instruments nor in such an order as to satisfie the wisdome of man specious likely probable to a fleshly eye such as the Magistrates compulsion may seeme to be but by poore despised things that so he may bring downe the pride of man and the glory of the flesh and may traine up his people in the noble exercise of faith and may feast himselfe with the glorious ascribings of might and power to him alone But in the way that most men goe in drawing men to Religion they leave but little to God which practise hath indeed a principle in our natures that shews it selfe in other things as well as this For how apt are we in the point of Justification to confederate with the Babel-builders and a desperate adventure doe we count it to cast our selves upon the free grace of God in Jesus Christ so likewise in this busines we count it presumption in stead of faith to relie upon God in the use of spirituall means without carnall weapons to bring men to the truth and therefore we devise wayes to keep men in that they shall not stirre But if this be not of God it will have the same successe that Babel had God will come down and confound this pride Jer. 17.5 For cursed be man that trusteth in man and maketh flesh his arme and withdraweth his confidence from the Lord And this Arme stretched forth to an Heterogeneous act will wither and be shrivelled up a Reas 3. It is * NoÌ„ enim gladiis aut jaculis aut mâ—lâ—tari manu veritas praed catur sed suadedo coÌ„suleÌ„do Quae auteni ibi suadendi libertas aut consulendi ratio ubi qui coÌ„tradicit pro mercede aut exilium aut mortem reportat Athanas Epist ad solit vitaÌ„ agentes contrary to the nature of Christs kingdome to have the ministery of these carnall meanes For 't is a sperituall kingdome 't is an invisible kingdome and the Apostle disclaimes as before all carnall weapons A mans inke may be tempered too thick with humane Elegancies to write the mysteries of the Gospel Christs kingdome is not of this world nor served by this world And as the manner of this world is contrary to him so he delights to walke contrary to the manner of this world who make their party as strong as they can but Christ hath chosen marke 't is upon choice not of necessity the weake things of the world even babes to shew forth his praise and strength His Spirit in the Ministry of his servants is that glorious Arme that he puts forth to conquer all the power of darknesse He * Psal 50.2 shines out of Sion the perfection of beauty not out of the Thrones of Princes as such and with his * Psal 43.3 light and his truth scatters the enemies of his truth Christs veine lyes in this in cloathing weak things with incredible strength and acting them on to glorious atchievements * Prov. 8. By me Kings raigne but shall it ever be said By Kings Christ raignes otherwise then as being nursing Fathers to his Church No but he rebukes Kings for his peoples sake and sayes Touch not mine anointed and doe my Prophets no harme He first anoints them and thereby teaches them all things and then sayes Touch not mine anointed Christ doth not use all meanes that he could use to establish his Kingdome and inlarge his Dominion He could have called for more Legions of Angels then he had units of Apostles to have rescued him So Christ could use the Ministery of the Civill Magistrate and make them his friends his champions but he hath not pleased so to doe Not many wise not many mighty are called and those that are he doth not use their might nor authority for any such purpose as to conquer but nurse for him by countenancing providing defending c. As the vine needs the pole to climb up by but yet grows up of it selfe Wee may bring an Argument à Majori If Pastours and Teachers reas 4 nay the Apostles themselves be not Lords of the peoples faith in a way humanely-authoritative to impose doctrine or practise upon them then much lesse Magistrates But the Apostle himselfe dares not assume that greatnesse Not that wee are Lords of your faith but helpers of your joy Ministers may be too magisteriall in their teaching and people may be too implicit in their faith and in their obedience to their doctrine as on the contrary the one may be too low the other too censorious It will be granted on all hands that if Religion be the Magistrates charge yet as it is not his onely so neither his first charge reas 5 for though it be the highest charge it follows not that it must be the proper charge of Magistracy But Magistracy immediately and directly respects the good of men their persons and outward being and Religion onely obliquely and Collaterally for such an end must be assign'd to Magistracy as doth competere omni hold among all and to levell Magistracy at an higher and further end then God hath or its own principle will carry is vaine Now this will presse after the other to be admitted likewise that the first charge must be first lookt