that terme Evill viz that the Magistrate is to punish Evill urge it strictly eo nomine because Heresie Blasphemie false Church false Ministerie is evill as well as Disorder in a Civill State Secondly I observe how they take away from the Magistrate that which is proper to his cognisance as the complaints of servants children wives against their parents masters husbands c. Families as families being as stones which make up the common building and are properly the object of the Magistrates care in respect of Civill Government Civill order and obedience CHAP. LIV. Peace I Pray now lastly proceed to the Authours Reason why Christs Disciples should be so far from persecuting that they ought to blesse them that curse them and pray for them that persecute them because of the freenesse of Gods grace and the deepenesse of his Councels calling them that are Enemies Persecutors No people to become meeke Lambes the sheep and people of God according to 1 Pet. 2. 20. You which were not a people are now a people c. and Matth. 20. 6. Some come at the Last houre which if they were cut off because they came not sooner would be prevented and so should never come Unto this Reason the Answerer is pleased thus to reply First in generall We must not doe Evill that Good may come thereof Secondly in particular he affirmeth that it is evill to tolerate seditious evill doers seducing Teachers scandalous livers and for proof of this he quotes Christs reproofe to the Angel of the Church at Pergamâ—s for tolerating them that hold the doctrine of Balaam and against the Church of Thiatyra for tolerating Iesabel to teach and seduce Revel 2. 14. 20. Truth I answer first by assenting to the generall Proposition that it is most true like unto Christ Jesus himselfe a sure foundation 1 Cor. 3. Yet what is built upon it I hope by Gods assistance to make it appeare is but hay and stubble dead and withered not suiting that golden foundation nor pleasing to the Father of mercies nor comfortable to the Soules of men It is evill saith he to tolerate notorious evill doers seducing Teachers scandalous livers In which speech I observe 2 evills First that this Proposition is too large and generall because the Rule admits of exception and that according to the will of God 1. It is true that Evill cannot alter its nature but it is alway Evill as darknesse is alway darknesse yet 2. It must be remembred that it is one thing to command to conceale to councell to approve Evill and another thing to permit and suffer Evill with protestation against it or dislike of it at least without approbation of it Lastly this sufferance or permission of Evill is not for its ownsake but for the sake of Good which puts a respect of Goodnesse upon such permission Hence it is that for Gods owne Glorie sake which is the highest Good he endures that is permits or suffers the Vessels of Wrath Rom. 9. And therefore although he be of pure eyes and can behold no iniquitie yet his pure eyes patiently and quietly beholds and permits all the idolatries and prophanations all the thefts and rapines all the whoredomes and abominations all the murthers and poysonings and yet I say for his glory sake he is patient and long permits Hence for his peoples sake which is the next Good in his Son he is oftentimes pleased to permit and suffer the wicked to enjoy a longer reprive Therefore he gave Paul all the lives that were in the ship Acts 27. Therefore he would not so soone have destroyed Sodome but granted a longer permission had there been but 10 righteous Gen. 19. Therefore Ierem. 5. had he found some to have stood in the gap he would have spared others Therefore gave he Iesabel a time or space Revel 2. Therefore for his Glory sake hath he permitted longer great sinners who afterward have perished in their season as we see in the case of Ahab the Ninevites and Amorites c. Hence it pleased the Lord not onely to permit the many evills against his owne honourable ordinance of Mariage in the world but was pleased after a wonderfull manner to suffer that sin of many wives in Abraham Iacob David Salomon yea with some expression which seeme to give approbation as 2 Sam. 12. Peace It may be said this is no patterne for us because God is above Law and an absolute Soveraigne Truth I answer although wee finde him sometime dispensing with his Law yet we never finde him deny himselfe or utter a falshood And therefore when it crosseth not an absolute Rule to permit and tolerate as in the case of the permission of the soules and consciences of all men in the world I have shewne and shall shew further it doth not it will not hinder our being holy as hee is holy in all manner of conversation CHAP. LIV. Peace IT will yet bee said it pleaseth God to permit Adulteries Murthers Poisons God suffers men like fishes to devoure each other Habac. 1. the wicked to flourish Ier. 12. yea sends the Tyrants of the world to destroy the Nations and plunder them of their riches Isa. 10. Should men doe so the world would be a Wildernesse and beside we have command for zealous execution of Justice impartially speedily Truth I answer we finde two sorts of commands both from Moses and from Christ the two great Prophets and Messengers from the living God the one the type or figure of the later Moses gave positive Rules both spirituall and civill yet also hee gave some not positive but permissive for the common good So the Lord Iesus expoundeth it For whereas the Pharises urged it that Moses commanded to give a Bill of Divorcement and to put away the Lord Iesus expoundeth it Moses for the hardnesse of your heart suffered or permitted Math. 19. 17 18. This was a permissive command universall to all Israel for a generall good in preventing the continuall fires of Dissentions Combustions in families yea it may be Murthers Poysons Adulteries which that people as the wisedome of God foresaw was apt out of the hardnesse of their heart to breake out into were it not for this preventing permission Hence it was that for a further publike good sake and the publike safety David permitted Ioab a notorious malefactor and Shimei and Adonijah c. And civill States and Governours in like cases have and doe permit and suffer what neither David nor any civill Governour ought to doe or have done were it not to prevent the hazard of the whole in the shedding of much innocent blood together with the nâ—cent in civill combustions Peace It may be said Ioab Shimei Adonijah c. were only as it were reprived for a time and proves only that a season ought to be attended for their punishment Truth Answ. I answer I produce not these instances to prove a permission of Tares Antichristians Heretikes
which other Scriptures abundantly prove but to make it cleare against the Answerers allegation that even in the civill State permission of notorious evill doers even against the civill State is not disapproved by God himselfe and the wisest of his servants in its season CHAP. LV. Truth I Proceed Hence it is that some Generals of Armies and Governours of Cities Townes c. doe and as those former instances prove lawfully permit some evill persons and practices As for instance in the civill State Vsury for the preventing of a greater evill in the civill Body as stealing robbing murthering perishing of the poore and the hindrance or stop of commerce and dealing in the Commonwealth Just like Physicians wisely permitting noysome humours and sometimes diseases when the cure or purging would prove more dangerous to the destruction of the whole a weake or crazy body and specially at such a time Thus in many other instances it pleased the Father of lights the God of Israel to permit that people especially in the matter of their demand of a King wherein he pleaded that himselfe as well as Samuel was rejected This ground to wit for a common good of the whole is the same with that of the Lord Iesus commanding the Tares to be permitted in the World because otherwise the good wheat should be indangered to be rooted up out of the Field or World also as well as the ares and therefore for the good sake the Tares which are indeed evill were to be permitted Yea and for the generall good of the whole world the field it selfe which for want of this obedience to that command of Christ hath beene and is laid waste and desolate with the fury and rage of civill War professedly raised and maintained as all States professe for the maintenance of one true Religion after the patterne of that typicall land of Canaan and to suppresse and pluck up these Tares of false Prophets and false Professors Antichristians Heretickes c. out of the world Hence illae lachrymae hence Germanies Irelands and now Englands teares and dreadfull desolations which ought to have beene and may bee for the future by obedience to the command of the Lord Iesus concerning the permission of Tares to live in the world though not in the Church I say ought to have beene and may bee mercifully prevented CHAP. LVI Peace I Pray descend now to the second evill which you observe in the Answerers position viz. that it would bee evill to tolerate notorious evill doers seducing teachers c. Truth I say the evill is that he most improperly and confusedly joynes and couples seducing teachers with scandalous livers Peace But is it not true that the world is full of seducing teachers and is it not true that seducing teachers are notorious evill doers Truth I answer far be it from me to deny either and yet in two things I shall discover the great evill of this joyning and coupling seducing teachers and scandalous livers as one adaequate or proper object of the Magistrates care and worke to suppresse and punish First it is not an Homogeneall as we speake but an Heterogeneall commixture or joyning together of things most different in kindes and natures as if they were both of one consideration For who knowes not but that many seducing teachers either of the Paganish Iewish Turkish or Antichristian Religion may be clear and free from scandalous offences in their life as also from disobedience to the Civill Lawes of a State Yea the Answerer himselfe hath elsewhere granted that if the Lawes of a Civill State be not broken the Peace is not broken Againe who knowes not that a seducing teacher properly sinnes against a Church or Spirituall estate and Lawes of it and therefore ought most properly and onely to bee dealt withall in such a way and by such weapons as the Lord Iesus himselfe hath appointed gainsayers opposites and disobedients either within his Church or without to be convinced repelled resisted and slaine withall Whereas scandalous offendours against Parents against Magistrates in the 5 Command and so against the life chastity goods or good name in the rest is properly transgression against the Civill State and Commonweale or the worldly state of Men And therefore consequently if the World or Civill State ought to be preserved by Civill Government or Governours such scandalous effendours ought not to be tolerated but supprest according to the wisdome and prudence of the said Government Secondly as there is a fallacious conjoying and confounding together persons of severall kindes and natures differing as much as Spirit and Flesh Heaven and Earth each from other So is there a silent and implicite justification to all the unrighteous and cruell proceedings of Iews and Gentiles against all the Prophets of God the Lord Iesus Himselfe and all His Messengers and Witnesses whom their Accusers have ever so coupled and mixed with notorious evill doers and scandalous livers Elijah was a troubler of the State Ieremy weakned the hand of the people yea Moses made the people neglect their worke the Iewes built the Rebellious and bad City the three Worthies regarded not the command of the King Christ Iesus deceived the people was a conjurer and a traytor against Caesar in being King of the â—ewes indeed He was so spiritually over the true Jew the Christian therefore He was numbred with notorious evill doers and nailed to the Gallowes between two Malefactours Hence Paul and all true Messengers of Iesus Christ are esteemed seducing and seditious teachers and turners of the World upside downe Yea and to my knowledge I speake with honourable respect to the Answerer so far as he hath laboured for many Truths of Christ the Answerer himselfe hath drunke of this cup to be esteemed a seducing Teacher CHAP. LVII Peace YEa but he produceth Scriptures against such toleration and for persecuting men for the cause of conscience Christ saith he had something against the Angel of the Church of Pergamus for tolerating them that held the doctrine of Balaam and against the Church of Thiatira for tolerating Iesabel to teach and seduce Rev. 2. 14. 20. Truth I may answer with some admiration and astonishment how it pleased the Father of lights and most jealous God to darken and vaile the eye of so pretious a man as not to seek out and propose some Scriptures in the proofe of so weighty an assertion as at least might have some colour for an influence of the Civill Magistrate in such cases for First he saith not that Christ had ought against the City Pergamus where Sathan had his throne Rev. 2. but against the Church at Pergamus in which was set up the Throne of Christ. Secondly Christs Charge is not against the Civill Magistrate of Pergamus but the Messenger or Ministry of the Church in Pergamus Thirdly I confesse so far as Balaams or Iesabels doctrine maintained a liberty of corporall fornication it concerned the City of
Unto both these Scriptures it pleaseth him thus to answer Both these are directions to Ministers of the Gospel how to deale not with obstinate offendors in the Church who sin against conscience but either with men without as the Samaritanes were and many unconverted Christians in Creet whom Titus as an Evangelist was to seek to convert Ot at best with some Iewes or Gentiles in the Church who though carnall yet were not convinced of the errour of their way And it is true it became not the Spirit of the Gospel to convert Aliens to the Faith such as the Samaritanes were by fire and brimstone nor to deale harshly in publicke Ministery or private conference with all such severall minded men as either had not yet entred into Church fellowship or if they had did hitherto sin of ignorance not against Conscience But neither of both these Texts doe hinder the Minister of the Gospel to proceed in a Church way against Church members when they become scandalous offenders either in life oâ— doctrine much lesse doe they speake at all to the Civill Magistrate CHAP. XXXVII Truth THis perplexed and ravelled Answer wherein so many things and so doubtfull are wrapt up and intangled together I shall take in pieces First concerning that of the Lord Iesus rebuking his Disciples for their rash and ignorant bloudy zeale Luc. 9. desiring corporall destruction upon the Samaritanes for refusing the Lord Iesus c. the Answerer affirmeth that hindreth not the Ministers of the Gospell to proceed in a Church way against scandalous offenders which is not here questioned but maintained to bee the holy will of the Lord and a sufficient censure and punishment if no civill offence against the Civill State be committed Secondly saith hee Much lesse doth this speake at all to the Civill Magistrate Where I observe that he implyes that beside the censure of the Lord Iesus in the hands of his spirituall governours for any spirituall evill in life or doctrine the Civill Magistrate is also to inflict corporall punishment upon the contrary minded whereas First if the Civill Magistrate be a Christian a Disciple or follower of the meeke Lambe of God he is bound to be far from destroying the bodies of men for refusing to receive the Lord Iesus Christ for otherwise hee should not know according to this speech of the Lord Iesus what spirit he was of yea and to be ignorant of the sweet end of the comming of the Son of Man which was not to destroy the bodies of Men but to save both bodies and soules vers 55. 56. Secondly if the Civill Magistrate being a Christian gifted prophesie in the Church 1 Corinth 1. 14. although the Lord Iesus Christ whom they in their owne persons hold forth shall be refused yet they are here forbidden to call for fire from heaven that is to procure or inflict any corporall judgement upon such offenders remembring the end of the Lord Iesus his comming not to destroy mens lives but to save them Lastly this also concernes the conscience of the Civill Magistrate as he is bound to preserve the civill peace and quiet of the place and people under him he is bound to suffer no man to breake the Civill Peace by laying hands of violence upon any though as vile as the Samaritanes for not receiving of the Lord Iesus Christ. It is indeed the ignorance and blinde zeale of the second Beast the false Prophet Rev. 13. 13. to perswade the civill Powers of the earth to persecute the Saints that is to bring fiery judgements upon men in a judiciall way and to pronounce that such judgements of imprisonment banishment death proceed from Gods righteous vengeance upon such Hereticks So dealt divers Bishops in France and England too in Queene Maries dayes with the Saints of God at their putting to death declaiming against them in their Sermons to the people and proclaiming that these persecutions even unto death were Gods just judgements from heaven upon these Heretickes CHAP. XXXVIII Peace DOubtlesse such fiery spirits as the Lord Jesus said are not of God I pray speake to the second place out of Timothy 2. Epist. 25. 26. Truth I acknowledge this instruction to be meeke and patient c. is properly an instruction to the Ministers of the Gospel Yet divers Arguments from hence will truly and fairly be collected to manifest and evince how farre the civill Magistrate ought to bee from dealing with the civill sword in spirituall cases And first by the wayâ— I desire to aske What were these unconverted Christians in Crete which the Answerer compareth with the Samaritanes whom Titus saith he as an Evangelist was to seek to convert and whether the Lord Iesus have any such Disciples and Followers who yet are visibly in an unconverted estate O that it may please the Father of mercies the Father of lights to awaken and open the eyes of all that feare before him that they may see whether this be the Language of Canaan or the Language of Ashdod What is an unconverted Christian but in truth an unconverted Convert that is in English one unturned turned unholy holy Disciples or Followers of Iesus not following of him In a word that is Christians or anointed by Christ Antichristians not anointed with the Spirit of Iesus Christ. Certaine it is such they were not unto whom the Spirit of God gives that name Act. 11. And indeed whither can this tend but to uphold the blasphemy of so many as say they are Iewes that is Christians but are not Rev. 2. But as they are not Christians from Christ but from the Beast and his Picture so their proper name from Antichrist is Antichristians How sad yet and how true an evidence is this that the soule of the Answerer I speake not of his inward soule and person but of his worship hath never yet heard the call of the Lord Iesus to come out from those unconverted Churches from that unconverted Antichristian Christian world and so from Antichrist Belial to seeke fellowship with Christ Iesus and his converted Christians Disciples after the first patterne Againe I observe the haste and light attention of the Answerer to these Scriptures as commonly the spirits of Gods children in matters of Christs Kingdome are very sleepy for these persons here spoken of were not as he speakes unconverted Christians in Crete whom Titus as an Evangelist was to convert but they were such opposites as Timothy to whom Paul writes this Letter at Ephesus should meet withall CHAP. XXXIX Peace BUt what is there in this Scripture of Timothy alledged concerning the civill Magistracy Truth I argue from this place of Timothy in particular thus First if the civill Magistrates hee Christians or members of the Church able to prophesie in the Church of Christ then I say as before they are bound by this command of Christ to suffer opposition to their doctrine with meeknesse and gentlenesse and to
I heartily subscribe and know the God the Spirit the Prince the Angels and all the true awaked Sons of Peace will call thee blessed Truth How sweet and precious are these contemplations but oh how sweet the actions and fruitions Peace Thy lips drop as the Honey-combe Honey and Milke are under thy Tongue oh that these drops these streames might flow without a stop or interruption Truth The glorious white Troopers Rev. 19. shall in time be mounted and he that is the most High Prince of Princes and Lord Generall of Generalls mounted upon the Word of Truth and Meeknesse Psal 45. shall triumph gloriously and renew our meetings But harke what noise is this Peace These are the dolefull drums and shrill sounding trumpets the roaring murthering Canons the shouts of Conquerours the grones of wounded dying slaughtered righteous with the wicked Deare Truth how long how long these dreadfull sounds and direfull sights how long before my glad returne and restitution Truth Sweet Peace who will beleeve my true report yet true it is if I were once beleev'd blest Truth and Peace should not so soone be parted Peace Deare Truth what welcome hast thou found of late beyond thy former times or present expectations Truth Alas my welcome changes as the times and strongest swords and armes prevaile were I beleeved in this that Christ is not delighted with the blood of men but shed his owne for his bloodiest enemies that by the word of Christ no man for gainsaying Christ or joyning with his enemy Antichrist should bee molested with the civill sword Were this foundation laid as the Magna Charta of highest liberties and good security given on all hands for the preservation of it how soone should every brow and house be stucke with Olive Branches Peace This heavenly invitation makes mee bold once more to crave thy patient eare and holy tongue Errourâ—s impatient and soon tyred but thou art Light and like the Father of Lights unwearied in thy shinings Loe here what once againe I present to thy impartiall censure A MODEL of CHURCH and CIVIL Power Composed by Mr. COTTON and the MINISTERS of NEW-ENGLAND And sent to the CHURCH at SALEM as a further Confirmation of the bloody Doctrine of PERSECUTION for cause of CONSCIENCE Examined and Answered CHAP. LXXXII Truth VVHat hast thou there Peace Here is a combination of thine owne Children against thy very life and mine Hâ—re is a Modell framed by many able learned and godly hands of such a Church and Common-weale as wakens Moses from his unknown Grave and denies Iesus yet to have seene the Earth Truth Begin sweet Peace read and propound My hand shall not be tyred with holding the ballances of the Sanctuarie doe thou put in and I shall weigh as in the presence of Him whose pure eyes cannot behold iniquitie Peace Thus then speakes the Preface or Entrance Seeing God hath given a distinct power to Church and Common-weale the one Spirituall called the Power of the Keyes the other Civill called the Power of the Sword and hath made the members of both Societies subject to both Authorities so that every soule in the Church is subject to the higher powers in the Commonweale and every member of the Commonweale being a member of the Church is subject to the Lawes of Christs Kingdome and in him to the censures of the Church the Question is how the Civill State and the Church may dispence their severall Governments without infringement and impeachment of the power and honour of the One or of the Other and what bounds and limits the Lord hath set betweene both the Administrations Truth From that conclusion deare Peace that every memâ— of the Commonweale being a member of the Church is subject to the Lawes of Christs Kingdome and in Him to the censure of the Church I observe that they grant the Church of Christ in Spirituall causes to be superiour and over the highest Magistrates in the World if members of the Church Hence therefore I infer may she refuse to receive and may also cast forth any yea even the highest if obstinate in Sin cut of her Spirituall society Hence in this Spirituall society that soule who hath most of Christ most of His Spirit is most spiritually honourable according to the Scriptures quoted Acts 15. 20. Isa. 49. 23. Gal. 3. 28. And if so how can this stand with their common tenent that the Civill Magistrate must keep the first Table set up reforme the Church and be Iudge and Governour in all Ecclesiasticall as well as Civill causes Secondly I observe the lamentable wresting of this one Scripture Sometimes this Scripture must prove the Power of the Civill Magistrates Kings and Governours over the Church in Spirituall causes c. Yet here this Scripture is produced to prove Kings and Magistrates in Spirituall causes to be censured and corrected by the same Church â—Tis true in severall respects he that is a Governour may be a subject but in one and the same spirituall respect to judge and to be judged to sit on the Bench and stand at the Bar of Christ Iesus is as impossible as to reconcile the East and West together CHAP. LXXXII The first head That both Iurisdictions may stand together Peace VVHereas divers affecting transcending power to themselves over the Church have perswaded the Princes of the World that the Kingdome of Christ in His Church cannot rise or stand without the falls of those Common-weales wherein it is set up we do beleeve and professe the contrary to this suggestion the government of the one being of this World the other not the Church helping forward the prosperity of the Commonweale by meanes only Ecclesiasticall and Spirituall the Commonweale helping forward her owne and the Churches felicity by meanes politicall or temporall the falls of Commonweales being knowne to arise from their scattering and diminishing the power of the Church and the flourishing of Commonweales with the well ordering of the people even in morall and civill virtues being observed to arise from the vigilant administration of the holy Discipline of the Church as Bodin a man not partiall to Church Discipline plainely testifieth The vices in the free estate of Geneva quae legibus nusquam vindicantur by meanes of Church Discipline sine vi tumultu coercentur the Christian liberty not freeing us from subjection to Authority but from inthrallment and bondage unto sinne Truth Ans. From this confession that the Church or Kingdome of Christ may be set up without prejudice of the Commonweale according to Iohn 18. 36. My Kingdome is not of this World c. I observe that although the Kingdome of Christ the Church and the Civill Kingdome or Government be not inconsistent but that both may stand together yet that they are independent according to that Scripture and that therefore there may be as formerly I have proved flourishing Commonweales and Societies of menâ— where no
whether the Church or Magistrates take it first in hand Only with this caution that if the State take it first in hand they are not to proceed to death or banishment untill the Church hath taken their course with him to bring him to Repentance provided that the Church be willing and ready thereunto Secondly in such sinnes wherein men plead Conscience as Heresie c. Truth Here I have many just exceptions and considerations to present First they propose a distinction of some sinnes some are against the light of conscience c. and they instance in Heresie Ans. I have before discust this point of an Heretick sinning against light of conscience And I shall adde that howsoever they lay this down as an infallible conclusion that all Heresie is against light of Conscience yet to passe by the discussion of the nature of Heresie in which respect it may so be that even themselves may be found hereticall yea and that in fundamentalls how doe all Idolaters after light presented and exhortations powerfully pressed either Turkes or Pagans Jewes or Antichristians strongly even to the death hold fast or rather are held fast by their delusions Yea Gods people themselves being deluded and captivated are strongly confident even against some fundamentalls especially of worship and yet not against the light but according to the light or eye of a deceived conscience Now all these consciences walke on confidently and constantly even to the suffering of death and torments and are more strongly confirmed in their beleefe and conscience because â—uch bloudy and cruell courses of persecution are used toward them Secondly speakes not the Scripture expresly of the Jew Isa. 6. Mat. 13. Acts 28. that God hath given them the spirit of slumber eyes that they should not see câ— all which must be spoken of the very conscience which he that hath the golden key of David can only shut and open and all the Picklocks orâ— Swords in all the Smiths shops in the World can neither by force or fraud prevent his time Is it not said of Antichristians 2â— Thessal 2. that God hath sent them strong delusions so strong and efficacious that they beleeve a Lie and that so Confidently and some so Conscientiously that Death it selfe cannot part betweene the Delusion and their Conscience Againe the Magistrate say they keeping him in safe ward that is the Heretick the Blasphemer Idolater c. Peace I here aske all men that love even the Civill Peace where the Lord Jesus hath spoken a tittle of a Prison or safe ward to this purpose Truth We find indeed a prison threatned by God to his irreconciled enemies neglecting to account with him Matth. 5. We finde a prison into which persecuters cast the Saints So Iohn so Paul and the Apostles Matth. 14. 10. c. were cast and the great Commander of and caster into prison is the Devill Revel 2. Wee finde a Spirituall prison indeed a prison for Spirits 1 P. â— 3. 19. the Spirits formerly rebellious against Christ Jesus speaking by Noah unto them now kept in safe ward against the judgement of the great day In Excommunication a Soule obstinate in sinne is delivered to Sathan his Jaylour and he keeps him in safe ward untill it pleaseth God to release him There is a prison for the Devill himselfe a thousand yeares Rev. 20. And a Lake of eternall fire and brimstone into which the Beast and False Prophet and all not written in the Lambes booke and the Devill that deceived them shall eternally be there secured and tormented But neither amongst these nor in any other passage of the New Testament doe we finde a prison appointed by Christ Jesus for the Heretick Blasphemer Idolater c. being not otherwise guilty against the Civill State 'T is true Antichrist by the helpe of Civill Powers hath his prisons to keep Christ Iesus and his members fast such prisons may well be called the Bishops prisons the Popes the Devils prisons These inquisition houses have ever been more terrible then the Magistrates At first persecuting Bishops borrowed prisons of the Civill Magistrate as now their successors doe still in the world but afterward they wrâ—ng the keyes out of the Magistrates hands and hung them at their own Girdles and would have prisons of their owne as doubtlesse will that Generation still doe if God prevent them not CHAP. XCIX Peace AGaine say they the Magistrate should send him first to the Church to heale his Conscience Truth Is not this as the Prophet speakes Like mother like daughter So the mother of whoredomes the Church of Rome teacheth and practiseth with all her Hereticks First let the holy Church convince them and then deliver them to the Secular power to receive the punishment of Hereticks Peace Me thinks also they approach neere that Popish Tenent Ex opere operato for their Exhortations and Admonitions must necessarily be so operative and prevalent that if the Heretick repent not he now sins against his Conscience not remembring that Peradventure 2 Tim. 2. If peradventure God will give them repentance and how strong delusions are and believing of lies and how hard it is to be undeceived especially in Spirituals Truth And as it may so prove when an Heretick indeed is brought to this Colledge of Physitians to have his conscience healed and one Heretick is to cure another So also when any of Christs Witnesses supposed Hereticks are brought before them how doth the Lord Iesus suffer whippings and stabs when his Name and Truths and Witnesses and Ordinances are all prophaned and blasphemed Besides suppose a Man to be an Heretick and yet suppose him brought as the Magistrates Prisoner though to a true Church to heale his Conscience What promise of Presence and Blessing hath the Lord Iesus made to his Church and Spouse in such a way and how common is it for Hereticks either to be desperately hardned by such cruell courses yet pretending Soule-healing or else through feare and terrour to practice grosse hypocrisie even against their consciences So that these Chirâ—rgions and Physitians pretending to heale Consciences by such a course wound them deeper and declare themselves Chirâ—rgions and Physitians of no value Peace But what thinke you of the Proviso added to their Proposition viz. Provided the Church bee able and willing Truth Doubtles this proviso derogates not a little from the nature of the Spouse of Christ. For she like that gracious woman Prov. 31. 26. openeth her mouth with wisedome and in her tongue is the Law of Grace she is the pillar and ground of Truth 2. Tim. 2. The golden candlestick from whence true light shineth the Angels or Ministers thereof able to try false Apostles Rev. 2. and convince the Gainsayers Tit. 1. Againe according to their principles of suppressing persons and Churches falsely worshipping how can they permit such a blind and dead Church not able and willing to heale a wounded
them but not invest them with office amongst them Secondly the Maintenance of Church-officers being to arise from all those who are ordinarily taught thereby Gal. 6. 6. hence it is the dutie of the Civill Magistrate to contend with the people as Nehemiah did chap. 13. ver 10. 11. who doe neglect and forsake the due maintenance of the Church of God and to command them to give such portions for the maintenance of Church officers as the Gospell commandeth to be offered to them freely and bountifully 2. Cor. 9. 5 6 7. According as Hezekiah commanded the people to give to the Priests and Levites the portions appointed by the Law that they might be incouraged in the Law of the Lord 2 Chron. 31. 4. Thirdly the furnishing the Church with set officers depending much upon erecting and maintenance of Schooles and good education of youth and it lying chiefly in the hand of the Magistrate to provide for the furthering thereof they may therefore and should so farre provide for the Churches as to erect Schooles take care for fit Governours and Tutours and commend it to all the Churches if they see it meet that in all the Churches within the Jurisdiction once in a yeare and if it may be the Sabbath before the Generall Court of Election there be a Free-will offering of all people for the maintenance of such Schooles And the monies of every Towne so given to be brought on the day of Election to the Treasurie of the Colledge and the monies to be disposed by such who are so chosen for the disposing thereof Truth In the choice of officers it is very obscure what they mean by this supreme power of Christ Jesus sending to preach We know the Commission of the Lord Jesus to his first Messengers to goe into all Nations to preach and gather Churches and they were immediately sent forth by him but Mr. Cotton elswhere boldeth that there is now extant no immediate Ministry from Christ but mediate that is from the Church Let us first see how they agree with themselves and secondly how they agree with the Magistrate in this busines First if they hold a sending forth to preach by Christs supreme power according to Math. 28. Mark 16. Rom. 10. they must necessarily grant a time when the Church is not but is to be constituted out of the Nations and Peoples now converted by this preaching whence according to the course of Scripture the nature of the Worke and their own Grant in this place it is apparent that there is a Ministery before the Church gathering and espousing the Church to Christ and therefore their other Tenent must needs be too light viz. that there is no Ministry but that which is mediate from the Church Peace Blessed Truth this doctrine of a Ministry before the Church is harsh and deep yet most true most sweet Yet you know their Ground that two or three Godly persons may joyne themselves together become a Church make officers send them forth to preach to convert baptize and gather New Churches Truth I answer first we find not in the first institution and pasterne that ever any such two or three or more did gather and constitute themselves a Church of Christ without a Ministrie sent from God to invite and call them by the Word and to receive them unto fellowship with God upon the receiving of that Word and Message And therefore it may very well be quaeried how without such a Ministry two or three become a Church and how the power of Christ is conveyed unto them Who espoused this people unto Iesus Christ as the Church at Corinth was espoused by Paul 2 Cor. 11. If it be said themselves or if it be said the Scriptures let one instance be produced in the first patternes and practices of such a Practice It hath been generally confest that there is no comming to the Mariage feast without a Messenger inviting sent from God to the Soules of men Matth. 22. Luc. 14. Rom. 10. We finde when the Thessalonians turned to God from their Idolls to serve the living and true God 1 Thessal 1. 9. it pleased God to bring a Word of Power unto them by the mouth of Paul in the same place Peace You know deare Truth it is a common plea that Gods people now are converted already and therefore may congregate themselves c. Truth Two things must here be cleered First doth their conversion amount to externall turning from Idolls I Thess. 1. 9. beside their internall Repentance Faith Love c. Secondly who wrought this conversion who begot these Children for though the Corinthians might have ten thousand Teachers yet Paul had begotten them by the Word 'T is true as Mr. Cotton himselfe elsewhere acknowledgeth God sendeth many Preachers in the way of his providence even in Babel mysticall though not according to his Ordinance and Institution So even in the wildernesse Rev. 12. God provideth for the sustentation of the woman Rev. 12. by which provision even in the most Popish times and places yea and by most false and Popish callings now in this lightsome Age confest so to be God hath done great things to the personall conversion consolation and salvation of his people But as there seems yet to be desired such constitution of the Christian Church as the first institution and patterne calls for So also such a calling and converting of Gods people from Antichristian Idols to the Christian Worship And therefore such a Ministry according to the first patterne sent from Christ Iesus to renew and restore the Worship and Ordinances of God in Christ. Lastly if it should be granted that without a Ministry sent from Christ to gather Churches that Gods people in this Country may be called converted from Antichristian Idolls to the true worship of God in the true Church estate and Ordinances will it not follow that in all other Countries of the World Gods Elect must or may be so converted from their severall respective false worships and Idolatries and brought into the true Christian Church estate without such a Ministry sent unto them Or are there two wayes appointed by the Lord Iesus one for this Country and another for the rest of the World Or lastly if two or three more without a Ministry shall arise up become a Church make Ministers c. I ask whether those two or three or more must not be accounted immediately and extraordinarily stirred up by God and whether this be that supreme power of Christ Iesus which they speake of sending forth two or three private persons to make a Church and Ministers without a true Ministry of Christ Iesus first sent unto themselves Is this that commission which all Ministers pretend unto Mat. 28. 19. c. first in the hands of two or three private persons becomming a Church without a mediat call from which Church say they there can be no true Ministry and yet also confesse that Christ sendeth
forth to preach by his supreme power and the Magistrate by his power subordinate to gather Churches CHAP. CIV Peace YOu have taken great paines to shew the irreconciliablenesse of those their two assertions viz. First there is now no Ministry as they say but what is mediat from the Church and yet secondly Christ Jesus sends Preachers forth by his supreme power to gather the Church I now wait to heare how as they say the Magistrate may send forth by his power subordinate to gather Churches enforcing the people to heare c. Truth If there be a Ministry sent forth by Christs supreme power and a Ministry sent forth by the Magistrates subordinate power to gather Churches I aske what is the difference between these two Is there any gathering of Churches but by that commission Mat. 28. Teach and baptize And is the civill Magistrate intrusted with a power from Christ as his Deputy to give this commission and so to send out Ministers to preach and baptize As there is nothing in the Testament of Christ concerning such a delegation or assignment of such power of Christ to the civill Magistrate So I also ask since in every free State civill Magistrates have no more power but what the people 's of those States Lands and Countries betrust them with whether or no by this meanes it must not follow that Christ Iesus hath left with the Peoples and Nations of the World his Spirituall Kingly power to grant commissions and send out Ministers to themselves to preach convert and baptize themselves How inevitably this followes upon their conclusion of power in Magistrates to send c. and what unchristian and unreasonable consequences must flow from hence let all consider in the feare of God Iehosaphats sending forth the Levites to teach in Iudah c. as they alledge it not so elsewhere it shall more fully appeare to be a type and figure of Christ Iesus the only King of his Church providing for the feeding of his Church and People by his true Christian Priests and Levites viz. The Ministry which in the Gospel he hath appointed CHAP. CV Peace VVE have examined the Ministry be pleased deare Truth to speake to the second branch of this head viz. the maintenance of it They affirme that the Magistrate may force out the Ministers maintenance from all that are taught by them and that after the patterne of Israel and the argument from 1 Cor. 9. Gal. 6. 6. Truth This theame viz. concerning the maintenance of the Priests and Ministers of worship is indeed the Apple of the Eye the Dianah of the Dianah c. yet all that love Christ Jesus in sincerity and soules in and from him will readily professe to abhorre filthy lucre Tit. 1. and the wages of Balaam both more common and frequent then easily is discernable To that Scripture Gal. 6. 6. Let him that is taught in the Word make him that teacheth partaker of all his goods I answer That teaching was of persons converted beleevers entred into the Schoole and Family of Christ the Church which Church being rightly gathered is also rightly invested with the power of the Lord Iesus to force every soule therein by spirituall weapons and penalties to doe its duty But this forcing of the Magistrate is intended and practised to all sorts of persons without as well as within the Church unconverted naturall and dead in sinne as well as those that live and feeding enjoy the benefit of spirituall food Now for those sorts of persons to whom Christ Iesus sends his Word out of Church estate Iewes or Gentiles according to the Parable of Math. 13. high-way hearers stony ground and thorny ground hearers wee never finde title of any maintenance to bee expected least of all to bee forced and exacted from them By civill power they cannot be forced for it is no civill payment or businesse no matter of Caesar but concerning God nor by spirituall power which hath nothing to doe with those which are without 1. Cor. 5. It is reasonable to expect and demand of such as live within the state a civill maintenance of their civill officers and to force it where it is denyed It is reasonable for a Schoole-master to demand his recompence for his labour in his Schoole but it is not reasonable to expect or force it from stranges enemies rebels to that City from such as come not within or else would not bee received into the Schoole What is the Church of Christ Iesus but the City the Schoolâ— and Family of Christ the Officers of this City Schoole Family may reasonably expect maintenance from such they minister unto but not from strangers enemies c. Peace It is most true that sinne goes in a linke for that tenent that all the men of the world may bee compelled to heare Christ preach and enjoy the labours of the Teacher as well as the Church it selfe forceth on another also as evill viz. that they should also be compelled to pay as being most equall and reasonable to pay for their conversion Truth Some use to urge that Text of Luc. 14. Compell them to come in Compell them to Masse say the Papists compell them to Church and Common prayer say the Protestants Compell them to the Meeting say the New English In all these compulsions they disagree amongst themselves but in this viz. Compell them to pay in this they all agree There is a double violence which both Errour and Falshood use to the soules of men First morall and perswasive such was the perswasion first used to Ioseph by his Mistris such was the perswasions of Tamar from Ammon such was the compelling of the young man by the Harlot Prov. 7. shee caught him by her much faire speech and kisses And thus is the whole world compelled to the worship of the Golden Image Dan. 3. The second Compulsion is civill such as Iosephs Mistris began to practise upon Ioseph to attaine her whorish desires Such as Ammon practised on Tamar to satisfie his brutish lust And such was Nabuchadnezzars second compulsion his fiery Furnace Dan. 3. and mysticall Nabuchadnezzars killing all that receive not his marke Rev. 13. The first sort of these violences to wit by powerfull argument and perswasion the Ministers of the Gospel also use Hence all those powerfull perswasions of Wisedomes Maidens Pro. 9. Hence saith Paul knowing the terrour of the Lord we perswade men 2 Cor. 5. and pull some out of the fire saith Iudâ— such must that compulsion be Luc. 14. viz. the powerfull perswasions of the word being that two-edged sword comming out of the mouth of Christ Iesus in his true Ministers sent forth to invite poore sinners to partake of the Feast of the Lambe of God The civill Ministers of the Commonweale cannot be sent upon this businesse with their civill weapons and compulsions but the spirituall Minister of the Gospel with his spirituall sword of
to be violated urged or constrained And whensover men have attempted any thing by this violent course whether openly or by secret meanes the issue hath beene pernicious and the cause of great and wonderfull innovations in the principallest and mightiest Kingdomes and Countries c. It cannot be denied to be a pious and prudentiall act for Your Honours according to your conscience to call for the advice of faithfull Councellours in the high debates concerning Your owne and the soules of others Yet let it not be imputed as a crime for any suppliant to the God of Heaven for You if in the humble sense of what their soules beleeve they powre forth amongst others these three requests at the Throne of Grace First That neither Your Honours nor those excellent and worthy persons whose advice you seek limit the holy One of Israel to their apprehensions debates conclusions rejecting or neglecting the humble and faithfull suggestions of any though as base as spittle and clay with which sometimes Christ Iesus opens the eyes of them that are borne blinde Secondly That the present and future generations of the Sons of Men may never have cause to say that such a Parliament as England never enjoyed the like should modell the worship of the living eternall and invisible God after the Biâ—â— of any earthly interest though of the highest concernment under the Sunne And yet saith that learned Sir Francis Bacon how ever otherwise perswaded yet thus he confesseth Such as hold pressure of Conscience are guided therein by some private interests of their owne Thirdly What ever way of worshipping God Your owne Consciences are perswaded to walke in yet from any bloody act of violence to the consciences of others it may bee never told at Rome nor Oxford that the Parliament of England hath committed a greater rape then if they had forced or ravished the bodies of all the women in the World And that Englands Parliament so famous throughout all Europe and the World should at last turne Papists Prelatists Presbyterians Independents Socinians Familists Antinomians c. by confirming all these sorts of Consciences by Civill force and violence to their Consciences To every Courteous Reader VVHile I plead the Cause of Truth and Innocencie against the bloody Doctrine of Persecution for cause of conscience I judge it not unfit to give alarme to my selfe and all men to prepare to be persecuted or â—â—nted for cause of conscience Whether thou standest charged with 10 or but 2 Talents if thou huntest any for cause of conscience how canst thou say thou followest the Lambe of God who so abhorr'd that practice If Paul if Iesus Christ were present here at London and the question were proposed what Religion would they approve of The Papists Prelatists Presbyterians Independents c. would each say Of mine of mine But put the second question if one of the severall sorts should by major vote attaine the Sword of steele what weapons doth Christ Jesus authorize them to sight with in His cause Doe not all men hate the persecutor and every conscience true or false complaine of cruelty tyranny c. Two mountaines of crying guilt lye heavie upon the backes of All that name the name of Christ in the eyes of Iewes Turkes and Pagans First The blasphemies of their Idolatrous inventions superstitions and most unchristian conversations Secondly The bloody irreligious and inhumane oppressions and destructions under the maske or vaile of the Name of Christ c. O how like is the jealous Iehovah the consuming fire to end these present slaughters in a greater slaughter of the holy Witnesses Rev. 11. Six yeares preaching of so much Truth of Christ as that time afforded in K. Edwards dayes kindles the flames of Q. Maries bloody persecutions Who can now but expect that after so many scores of yeares preaching and professing of more Truth and amongst so many great contentions amongst the very best of Protestants a fierie furnace should be heat and who sees not now the â—ires kindling I confesse I have little hopes till those flames are over that this Discourse against the doctrine of persecution for cause of conscience should passe currant I say not amongst the Wolves and Lions but even amongst the Sheep of Christ themselves yet liberavl animam meam I have not hid within my breast my souls belief And although sleeping on the bed either of the pleasures or profits of sinâ—e thou thinkest thy conscience bound to smite at him that dares to waken thee Yet in the middest of all these civill and spirituall Wars I hope we shall agree in these particulars First how ever the proud upon the advantage of an higher earth or ground or ' clooke the poore and cry out Schismatickes Hereticks c. shall blasphemers and seducers scape unpunished c. Yet there is a sorer punishment in the Gospel for despising of Christ then Moses even when the despiser of Mâ—ses was put to death without mercie Heb. 10. 28 29. He that beleeveth not shall bee damned Marke 16. 16. Secondly what ever Worship Ministry Ministration the best and purest are practised without faith and true perswasion that they are the true institutions of God they are sin sinfull worships Ministries c. And however in Civill things we may be servants unto men yet in Divine and Spirituall things the poorest pesant must disdaine the service of the highest Prince Be ye not the servants of men 1 Cor. 14. Thirdly without search and triall no man attaines this faith and right perswasion 1 Thes. 5. Try all things In vaine have English Parliaments permitted English Bibles in the poorest English houses and the simplest man or woman to search the Scriptures if yet against their soules perswasion from the Scripture they should be forced as if they lived in Spaine or Rome it selfe without the sight of a Bible to beleeve as the Church beleeves Fourthly having tried we must hold fast 1 Thessal 5. upon the losse of a Crowne Revel 13. we must not let goe for all the â—lea bitings of the present afflictions c. having bought Truth deare we must not â—ell it cheape not the least graine of it for the whole World no not for the saving of Soules though our owne most precious least of all for the bitter sweetning of a little vanishing pleasure For a little puffe of credit and reputation from the changeable breath of uncertaine sons of men For the broken bagges of Riches on Eagles wings For a dreame of these any or all of these which on our death-bed vanish and leave tormenting stings behinde them Oh how much better is it from the love of Truth from the love of the Father of lights from whence it comes from the love of the Sonne of God who is the way and the Truth to say as he Iohn 18. 37. For this end was I borne and for this end came I into the World that I might be are witnesse to the Truth A Table of
in 4 particulars 188 5 Demonstrative arguments proving the unsoundnesse of the maxime viz. The Church and Commonweale are liâ—e Hypocrates twins 189 Asacrilegious prostitution of the name Christian. 192 David immediately inspired by God in his ordering of Church affairs 193 Solomons deposing of Abâ—aâ—har 1 Kings 2. 26 27. discussed 194 The liberties of Christs Churches in the choice of her officers 195 A civill influence dangerous to the State liberties ibid. Jehosaphats fast examined ibid. God will not wrong Caesar and Caesar should not wrong God 196 The famous acts of Josiah examined ibid. Magistracie in generall from God the particular formes from the people ibid. â— Israel confirmed in a Nationall Covenant by revelations signes and miracles but not so any other Land ibid. Kings and Nations often plant and often plucke up Religions 197 A Nationall Church ever subject to turne and returne ibid. A woman Papissa or head of the Church ibid. The Rapists neerer to the truth concerning the governour of the Church then most Protestants 198 The Kingly power of the Lord Iesus troubles all the Kings and Rulers of the world ibid. A twofold exaltation of Christ. ibid. A monarchicall and Ministeriall power of Christ. 199 3 Great competitours for the Ministeriall power of Christ. ibid. The Pope pretendeth to the Ministeriall power of Christ yet upon the point chalengeth the Monarchicall also ibid. 3 Great factions in England striving for the Arme of Flesh. 200 The Churches of the separation ought in humanity and subjects liberty not to be oppressed but at least permitted 201 7 Reasons proving that the Kings of Israel and Iudah can have no other but a Spirituall Antitype 202 Christianitie â—â—des not to the nature of a Civill Commonweale nor doth want of Christianitie diminish it pag. 203 Most strange yet most true consequences from the Civill Magistrates being the Antitype of the Kings of Israel and Iudah ibid. If no Religion but what the Commonweale approve then no Christ no God but at the pleasure of the World 204 The true Antitype of the Kings of Israel and Iudah ibid. 4. The difference of Israels Statutes and Lawes from all others in 3 particulars ibid. 5. The difference of Israels Punishments Rewards from all others 205 Temporall prosperitie most proper to the Nationall state of the Iewe. ibid. The Excommunication in Israel 206 The corporall stoning in the Law typed out spirituall stoning in the Gospel ibid. The wars of Israel typicall and unparalleld but by the Spirituall wars of Spirituall Israel ibid. The famous typicall captivitie of the Iewes 207 Their wonderfull victories 208 The mysticall Army of white troopers 209 Whether the Civill state of Israel was presidentiall ibid. Great unfaithfulnesse in Magistrates to cast the burthen of judging and establishing Christianitie upon the Commonweale 210 Thousands of lawfull Civill Magistrates who never heare of Iesus Christ. 211 Nero and the persecuting Emperours not so injurious to Christianity as Constantine and others who assumed a power in Spirituall things ibid. They who force the conscience of others cry out of persecution when their owne are forced 212 Constantine and others wanted not so much affection as information of judgement ibid. Civill Authoritie giving and lending their Hornes to Bishops dangerous to Christs truth ibid. The Spirituall power of Christ Iesus compared in Scripture to the incomparable horne of the Rhinocerot 213 The nursing Fathers and Mothers Isa. 49. ibid. The civill Magistrate owes 3 things to the true Church of Christ. 214 The civill Magistrate owes â— things to false Worshippers 214 The rise of High Commissions 215 Pious Magistrates Ministers consciences are perswaded for that which other â—as plous Magistrates Ministers consciences condemn Page 215 An apt similitude discussed concerning the Civill Magistrate 216 A grievous charge against the Christian Church and the King of it 222 A strange Law in New England formerly against excommunicate persons ibid. A dangerous doctrine against all Civill Magistrates 223 Originall sin charged to hurt the Civill state ibid. They who give the Magistrate more then his duo are apt to disreabe him of what is his 224 A strange double picture 226 The great priviledges of the true Church of Christ. 227 2 Similitudes illustrating the true power of the Magistrate ibid. A marvelous chalenge of more power under the Christian then under the Heathen Magistrate 229 Civill Magistrates derivatives from the fountains or bodies of people 230 A beleeving Magistrate no more a Magistrate then an unbeleeving ibid. The excellencie of Christianity in all callings ibid. The Magistrate like a Pilot in the Ship of the Commonweale 231 The tearmes Heathen and Christian Magistrates ibid. The unjust and partiall liberty to some consciences and bondage unto all others 232 The commission Matth. 28. 19 20. not proper to Pastors and teachers least of all to the Civill Magistrate 233 Vnto whom now belongs the care of all the Churches c. ibid. Acts 15. commonly misapplied 234 The promise of Christs presence Mat. 18. distinct from that Mat. 28. 235 Church administrations firstly charged upon the Ministers thereof 236 Queen Elizabeths Bishops truer to their principles then many of a better spirit and profession 237. Mr. Barrowes profession concerning Queen Elizabeth ibid The inventions of men swarving from the true essentialls of civill and Spirituall Commonweales 239 A great question viz. whether only Church members that is godly persons in a particular Church estate be only eligible into the Magistracie ib. The world being divided into 30 parts 25 never heard of Christ. 240 Lawfull civill states where Churches of Christ are not ibid. Few Christians Wise and noble and qualified for affaires of State ibid. SCRIPTURES AND REASONS written long since by a Witnesse of lesus Christ close Prisoner in Newgate against Persecution in cause of Conscience and sent some while since to Mr. Cotton by a Friend who thus wrote In the multitude of Councellours there is safety It is therefore humbly desired to be instructed in this point viz. Whether Persecution for cause of Conscience be not against the Doctrine of Iesus Christ the King of Kings The Scriptures and Reasons are these BEcause Christ commandeth that the Tares and Wheat which some understand are those that walke in the Truth and those that walke in Lies should be let alone in the World and not plucked up untill the Harvest which is the end of the World Matth. 13. 30. 38. c. The same commandeth Matth. 15. 14. that they that are Blinde as some interpret led on in false Religion and are offended with him for teaching true Religion should be let alone referring their punishment unto their falling into the Ditch Againe Luke 9. 54 55. hee reproved his Disciples who would have had Fire come downe from Heaven and devoure those Samaritanes who would not receive Him in these words Ye know not of what Spirit ye are the son of Man is not come to destroy Mens lives but to save them Paul
for righteousnesse sake but that hindreth not but that he would have them execute upon all disobedience the judgement and vengeance required in the Word 2 Cor. 10. 6. Rom. 13. 4. Though it be true that wicked persons now may by the grace of God become true Disciples and Converts yet we may not doe evill that good may come thereof And evill it would bee to tolerate notorious evill doers whether seducing teachers or scandalous livers Christ had something against the Angel of the Church of Pergamus for tolerating them that held the doctrine of Balaam and against the Church of Thiatira for tolerating Iesabel to teach and seduce Rev. 2. 14. 20. Your second Head of Reasons is taken from the profession and practice of famous Princes King Iames Stephen of Poland King of Bohemia Whereunto a treble answer may briefly be returned First we willingly acknowledge that none is to be persecuted at all no more then they may be oppressed for righteousnesse sake Againe we acknowledge that none is to be punished for his conscience though mis-informed as hath been said unlesse his errour be fundamentall or seditiously and turbulently promoted and that after due conviction of his conscience that it may appeare he is not punished for his conscience but for sinning against his conscience Furthermore we acknowledge none is to be constrained to beleeve or professe the true Religion till he be convinced in judgement of the truth of it but yet restrained he may from blaspheming the truth and from seducing any unto pernicious errours 2. Wee answer what Princes professe or practise is not a rule of conscience they many times tolerate that in point of State policy which cannot justly be tolerated in point of true Christianity Againe Princes many times tolerate offendours out of very necessity when the offenders are either too many or too mighty for them to punish in which respect David tolerated Ioab and his murthers but against his will 3. We answer further that for those three Princes named by you who tolerated Religion we can name you more and greater who have not tolerated Heretickes and Schismatickes notwithstanding their pretence of conscience and arrogating the Crowne of Martyrdome to their sufferings Constantine the Great at the request of the Generall Councell of Nice banished Arrius with some of his fellowes Sozom. lib. 1. Eccles. Hist. cap. 19. 20. The same Constantine made a severe Law against the Donatists And the like proceedings against them were used by Valentinian Gratian and Theodosius as Augustine reporteth in Epist. 166. Only Iulian the Apostata granted liberty to Heretickes as well as to Pagans that he might by tolerating all weeds to grow choake the vitals of Christianity which was also the practice and sin of Valens the Arrian Queene Elizabeth as famous for her government as any of the former it is well knowne what Lawes she made and executed against Papists Yea and King Iames one of your own witnesses though he was slow in proceeding against Papists as you say for conscience sake yet you are not ignorant how sharply and severely he punished those whom the malignant world calleth Puritanes men of more conscience and better faith then he tolerated I come now to your third and last argument taken from the judgement of ancient and later Writers yea even of Papists themselves who have condemned persecution for conscience sake You begin with Hilary whose testimony we might admit without any prejudice to the truth for it is true the Christian Church doth not persecute but is persecuted But to excommunicate an Hereticke is not to persecute that is it is not to punish an innocent but a culpable and damnable person and that not for conscience but for persisting in errour against light of conscience whereof it hath beene convinced It is true also what he saith that neither the Apostles did not may we propagate Christian Religion by the Sword but if Pagans cannot be won by the Word they are not to be compelled by the Sword Neverthelesse this hindreth not but if they or any others should blaspheme the true God and his true Religion they ought to be severely punished and no lesse doe they deserve if they seduce from the truth to damnable Heresie or Idolatry Your next Writer which is Tertullian speaketh to the same purpose in the place alledged by you His intent is onely to restraine Scapula the Romane Governour of Africa from the persecution of Christians for not offering sacrifice to their gods And for that end fetcheth an argument from the Law of Naturall Equity not to compell any to any Religion but to permit them either to beleeve willingly or not to beleeve at all Which wee acknowledge and accordingly permit the Indians to continue in their unbeleefe Neverthelesse it will not therefore be lawfull openly to tolerate the worship of devils or Idols or the seduction of any from the truth When Tertullian saith Another mans Religion neither hurteth nor profiteth any it must be understood of private worship and Religion professed in private otherwise a false Religion professed by the Members of a Church or by such as have given their Names to Christ will be the ruine and desolation of the Church as appeareth by the threats of Christ to the Churches of Asia Revel 2. Your next Authour Hierom crosseth not the truth nor advantageth not your cause for we grant what he saith that Heresie must bee cut off with the Sword of the Spirit But this hindreth not but that being so cut downe if the Hereticke still persist in his Heresie to the seduction of others he may be cut off by the civill sword to prevent the perdition of others And that to bee Hieromes meaning appeareth by his note upon that of the Apostle A little Leaven leaveneth the whole lumpe therefore saith he a sparke as soone as it appeareth is to be extinguished and the Leaven to be removed from the rest of the dough rotten peeces of flesh are to be cut off and a scabbed beast is to be driven from the 〈◊〉 leâ—t the whole house masse of dough body and flocke be set on fire with the sparke bee sowred with the Leaven be putrified with the rotten flesh perish by the scabbed beast Brentius whom you next quote speaketh not to your Cause We willingly grant him and you that Man hath no power to make Lawes to bind Conscience But this hindreth not but that Men may see the Lawes of God observed which doe bind Conscience The like Answer may be returned to Luther whom you next alleadge First that the Government of the Civill Magistrate extendeth no further then over the Bodies and Goods of their Subjects not over their Soules And therefore they may not undertake to give Lawes to the Soules and Consciences of Men. Secondly that the Church of Christ doth not use the Arme of Secular Power to compell men to the Faith or profession of the Truth for this is to be done by Spirituall weapons whereby
Christians are to be exhorted not compelled But this hundreth not that Christians sinning against light of Faith and Conscience may justly be censured by the Church with Excommunication and by the Civill Sword also in case they shall corrupt others to the perdition of their Soules As for the Testimony of the Popish Book we weigh it not as knowing whatsoever they speake for Toleration of Religion where themselves are under Hatches when they come to sit at Sterne they judge and practise quite contrary as both their Writings and Iudiciall proceedings have testified to the World these many yeares To shut up this Argument from Testimonie of Writers It is well known Augustine retracted this Opinion of yours which in his younger times he had held but in after riper age reversed and refuted as appeareth in the second Book of his Retractations chap. 5. and in his Epistles 48. 50. And in his 1. Book against Parmenianus cap. 7. he sheweth that if the Donatists were punished with death they were justly punished And in his 11 Tractate upon Iohn They murther saith he Soules and themselves are afflicted in Body They put men to everlasting death and yet they complaine when themselves are put to suffer temporall death Optatus in his 3. book justifieth Macharius who had put some Hereticks to death that he had done no more herein then what Moses Phincas and Elias had done before him Bernard in his 66 Sermon in Cantica Out of doubt saith he it is better that they should be restrained by the Sword of Him who beareth not the Sword in vaine then that they should be suffred to draw many others into their Errour For he is the Minister of God for Wrath to every evill doer Calvins judgement is well knowne who procured the death of Michael Servetus for pertinacie in Heresie and defended his fact by a Book written of that Argument Beza also wrote a Booke de Haereticis Morte plectendis that Hereticks are to be punished with Death Aretius likewise tooke the like course about the Death of Valentinus Gentilis and justified the Magistrates proceeding against him in an History written of that Argument Finally you come to answer some maine Objections as you call them which yet are but one and that one objecteth nothing against what we hold It is say you no prejudice to the Common-wealth if Libertie of Conscience were suffred to such as feare God indeed which you prove by the examples of the Patriarchs and others But we readily grant you Libertie of Conscience is to be granted to men that feare God indeed as knowing they will not persist in Heresie or turbulent Schisme when they are convinced in Conscience of the sinfulnesse thereof But the Question is Whether an Heretick after once or twice Admonition and so after conviction or any other scandalous and heynous offender may be tolerated either in the Church without Excommunication or in the Common-wealth without such punishment as may preserve others from dangerous and damnable infection Thus much I thought needfull to be spoken for avoyding the Grounds of your Errour I forbeare adding Reasons to justifie the Truth because you may finde that done to your hand in a Treatise sent to some of the Brethren late of Salem who doubted as you doe The Lord Jesus lead you by a Spirit of Truth into all Truth through Jesus Christ. A REPLY to the aforesaid ANSWER of Mr. Cotton In a CONFERENCE betweene TRVTH and PEACE CHAP. I. Truth IN what darke corner of the World sweet Peace are we two met How hath this present evill World banished Me from all the Coasts Quarters of it and how hath the Righteous God in judgement taken Thee from the Earth Rev. 6. 4. Peace 'T is lamentably true blessed Truth the foundations of the World have long been out of course the Gates of Earth and Hell have conspired together to intercept our joyfull meeting and our holy kisses With what a wearied tyred Wing have I flowne over Nations Kingdomes Cities Townes to finde out precious Truth Truth The like enquiries in my flights and travells have I made for Peace and still am told she hath left the Earth and fled to Heaven Peace Deare Truth What is the Earth but a dungeon of darknesse where Truth is not Truth And what 's the Peace thereof but a fleeting dreame thine Ape and Counterfeit Peace O where 's the Promise of the God of Heaven that Righteousnes and Peace shall kisse each other Truth Patience sweet Peace these Heavens and Earth are growing Old and shall be changed like a Garment Psal. 102. They shall melt away and be burnt up with all the Works that are therein and the most high Eternall Creatour shall gloriously create New Heavens and New Earth wherein dwells Righteousnesse 2 Pet. 3. Our kisses then shall have their endlesse date of pure and sweetest ioyes till then both Thou and I must hope and wait and beare the furie of the Dragons wrath whose monstrous Lies and Furies shall with himselfe be cast into the lake of Fire the second death Revel 20. Peace Most precious Truth thou knowest we are both pursued and laid for Mine heart is full of sighes mine eyes with teares Where can I better vent my full oppressed bosome then into thine whose faithfull lips may for these few houres revive my drooping wandring spirits and here begin to wipe Teares from mine eyes and the eyes of my dearest Children Truth Sweet daughter of the God of Peace begin powre out thy sorrowes vent thy complaints how joyfull am I to improve these precious Minutes to revive our Hearts both thine and mine and the hearts of all that love the Truth and Peace Zach. 8. Peace Deare Truth I know thy birth thy nature thy delight They that know thee will prize thee farre above themselves and lives and sell themselves to buy thee Well spake that famous Elizabeth to her famous Attorney Sir Edward Coke Mr. Attourney goe on as thou hast begun and still plead not pro Domina Regina but pro Domina Veritate Truth 'T is true my Crowne is high my Scepter 's strong to breake down strongest holds to throw down highest Crownes of all that plead though but in thought against me Some few there are but oh how few are valiant for the Truth and dare to plead my Cause as my Witnesses in sack-cloth Revel 11. While all mens Tongues are bent like Bowes to shoot out lying words against Me Peace O how could I spend eternall dayes and endlesse dates at thy holy feet in listning to the precious Oracles of thy mouth All the Words of thy mouth are Truth and there is no iniquity in them Thy lips drop as the hony-combe But oh since we must part anon let us as thou saidst improve our Minutes and according as thou promisedst revive me with thy words which are sweeter then the honey and the honey-combe CHAP. II. DEare Truth I have two sad Complaints First The most sober
of thy Witnesses that dare to plead thy Cause how are they charged to be mine Enemies contentious tarbulent seditious Secondly Thine Enemies though they speake and raile against thee though they outragiously pursue imprison banish kill thy faithfull Witnesses yet how is all veâ—illion'd o're for Iustice 'gainst the Hereticks Yea if they 〈◊〉 and blow the 〈◊〉 of devouring Warres that leave neither Spirituall nor Civill State but burns up Branch and Root yet how doe all pretend an holy War He that kills and hee that 's killed they both cry out It is for God and for their conscience T is true nor one nor other seldome dare to plead the mighty Prince Christ Iesus for their Authour yet both both Protestant and Papist pretend they have spoke with Moses and the Prophets who all say they before Christ came allowed such holy persecutions holy Warres against the enemies of holy Church Truth Deare Peace to ease thy first complaint t is true thy dearest Sons most like their mother Peace-keeping Peace-making Sons of God have borne and still must beare the blurs of troublers of Israel and turners of the World upside downe And t is true againe what Salomon once spake The beginning of strife is as when one letteth out Water therefore saith he leave off contention before it be medled with This Caveat should keepe the bankes and sluces firme and strong that strife like a breach of waters breake not in upon the sons of men Yet strife must be distinguished It is necessary or unnecessary godly or ungodly Christian or unchristian c. It is unnecessary unlawfull dishonourable ungodly unchristian in most cases in the world for there is a possibility of keeping sweet Peace in most cases and if it be possible it is the expresse command of God that Peace be kept Rom. 13. Againe it is necessary honourable godly c. with civill and earthly weapons to defend the innocent and to rescue the oppressed from the violent pawes and jaws of oppressing persecuting Nimrods Psal. 73. Iob 29. It is as necessary yea more honourable godly and Christian to â—ight the â—ight of faith with religious and spirituall Artillery and to contend earnestly for the faith of Iesus once delivered to the Saints against all opposers and the gates of earth and hell men or devils yea against Paul himselfe or an Angell from heaven if he bring any other faith or doctrine Iude vers 4. Gal. 1. 8. Peace With the clashing of such Armes am I never wakened Speake once againe deare Truth to my second complaint of bloody persecution and devouring wars marching under the colours of upright Iustice and holy Zeale c. Truth Mine eares have long beene filled with a threefold dolefull Outcry First of one hundred forty foure thousand Virgins Rev. 14 forc'd and ravisht by Emperours Kings and Governours to their beds of worship and Religion set up like Absalems on high in their severall States and Countries Secondly the cry of those precious soules under the Altar Rev. 6. the soules of such as have beene persecuted and slaine for the testimony and witnesse of Iesus whose bloud hath beene spilt like water upon the earth and that because they have held fast the truth and witnesse of Iesus against the worship of the States and Times compelling to an uniformity of State Religion These cries of murthered Virgins who can sit still and heare Who can but run with zeale inflamed to prevent the destowring of chaste soules and spilling of the bloud of the innocent Humanity stirs up and prompts the Sonnes of men to draw materiall swords for a Virgins chastity and life against a ravishing murtherer And Piety and Christianity must needs awaken the Sons of God to draw the spirituall sword the Word of God to preserve the chastity and life of spirituall Virgins who abhorre the spirituall defilements of false worship Rev. 14. Thirdly the cry of the whole earth made drunke with the bloud of its inhabitants slaughtering each other in their blinded zeale for Conscience for Religion against the Catholickes against the Lutherans c. What fearfull cries within these twenty years of hundred thousands men women children fathers mothers husbands wives brethren sisters old and young high and low plundred ravished slaughtered murthered famished And hence these cries that men â—ling away the spirituall sword and spirituall artillery in spirituall and religious causes and rather trust for the suppressing of each others God Conscience and Religion as they suppose to an arme of flesh and sword of steele Truth Sweet Peace what hast thou there Peace Arguments against persecution for cause of Conscience Truth And what there Peace An Answer to such Arguments contrarily maintaining such persecution for cause of Conscience Truth These Arguments against such persecution and the Answer pleading for it written as Love hopes from godly intentions hearts and hands yet in a marvellous different stile and manner The Arguments against persecution in milke the Answer for it as I may say in bloud The Authour of these Arguments against persecution as I have beene informed being committed by som then in power close prisoner to Newgate for the witnesse of some truths of Iesus and having not the use of Pen and Inke wrote these Arguments in Milke in sheets of Paper brought to him by the Woman his Keeper from a friend in London as the stopples of his Milk bottle In such Paper written with Milk nothing will appeare but the way of reading it by fire being knowne to this friend who received the Papers he transcribed and kept together the Papers although the Author himselfe could not correct nor view what himselfe had written It was in milke tending to soule nourishment even for Babes and Sucklings in Christ. It was in milke spiritually white pure and innocent like those white horses of the Word of truth and meeknesse and the white Linnen or Armour of righteousnesse in the Army of Iesus Rev. 6. 19. It was in milke soft meeke peaceable and gentle tending both to the peace of soules and the peace of States and Kingdomes Peace The Answer though I hope out of milkie pure intentions is returned in bloud bloudy slaughterous conclusions bloudy to the souls of all men forc'd to the Religion and Worship which every civil State or Common-weale agrees on and compells all subjects to in a dissembled uniformitie Bloudy to the bodies first of the holy witnesses of Christ Iesus who testifie against such invented worships Secondly of the Nations and Peoples slaughtering each other for their severall respective Religions and Consciences CHAP. III. Truth IN the Answer Mr. Cotton first layes downe severall distinctions and conclusions of his owne tending to prove persecution Secondly Answers to the Scriptures and Arguments proposed against persecution Peace The first distinction is this By persecution for cause of Conscience I conceive you meane either for professing some point of doctrine which you
of God to make the Ministry one of the foundations of the Christian Religion Heb. 6. 12. and also to make the Ministrie of the Word and Prayer in the Church to be two speciall works even of the Apostles themselves Acts 6. 2. I shall desire it may be well considered in the feare of God First concerning the Ministery of the Word The New-English Ministers when they were new elected ordained Ministers in New EnglaÌ„d must undeniably grant that at that time they were no Ministers notwithstanding their profession of standing so long in a true Ministry in Old England whether received from the Bishops which some have maintained true or from the People which Mr. Cotton others better liked and which Ministrie was alwayes accounted perpetuall and indelible I apply and aske Will it not follow that if their new Ministry and Ordination be true the former was false and if false that in the exercise of it notwithstanding abilities graces intentions labours and by Gods gracious unpromised extraordinary blessing some successe I say will it not according to this distinction follow that according to visible rule Fellowship with God was lost Secondly concerning Prayer The New English Ministers have disclaimed and written against that worshipping of God by the Common or set formes of Prayer which yet themselves practised in England notwithstanding they knew that many servants of God in great sufferings witnessed against such a Ministrie of the Word and such a Ministrie of Prayer Peace I could name the persons time and place when some of them were faithfully admonished for using of the Common prayer and the Arguments presented to them then seeming weake but now acknowledged sound yet at that time they satisfied their hearts with the practice of the Author of the Councell of Trent who used to read only some of the choicest selected Prayers in the Masse-booke which I confesse was also their own practice in their using of the Common-Prayer But now according to this distinction I ask whether or no fellowship with God in such prayers was lost Truth I could particularize other exercises of Worship which cannot be denied according to this distinction to be of the waightier points of the Law to wit What God we Worship and with what kind of worship wherein fellowship with God in many of our unclean and abominable Worships hath been lost Only upon these premises I shall observe First that Gods people even the standard-bearers and leaders of them according to this distinction have worshipped God in their sleepy ignorance by such a kind of Worship as wherein fellowship with God is lost yea also this it is possible for them to do after much light is risen against such Worship and in particular brought to the eyes of such holy and worthy persons Secondly there may be inward and secret fellowship with God in false Ministeries of Word and Prayer for that to the eternall prayse of Infinite Mercy beyond a word or promise of God I acknowledge when yet as the distinction saith in such worship not being right fellowship with God is lost and such a service or ministration must be lamented and forsaken Thirdly I observe that Gods people may live and die in such kindes of worship notwithstanding that light from God publikely and privately hath beene presented to them able to convince yet not reaching to their conviction and forsaking of such wayes contrary to a conclusion afterward exprest to wit That fundamentals are so cleere that a man cannot but be convinced in Conscience and therefore that such a person not being convinced he is condemned of himselfe and may be persecuted for sinning against his conscience Fourthly I observe that in such a maintaining a clearnesse of fundamentals or waightier points and upon that ground a persecuting of men because they sinne against their consciences Mr. Cotton measures that to others which himselfe when he lived in such practices would not have had measured to himselfe As first that it might have beene affirmed of him that in such practices he did sinne against his conscience having sufficient light shining about him Secondly that hee should or might lawfully have beene cut off by death or banishment as an Hereticke sinning against his owne conscience And in this respect the Speech of King Iames was notable to a great Non-conformitant converted as is said by King Iames to conformity and counselling the King afterward to persecute the Non-conformists evâ—n unto death Thou Beast quoth the King if I had dealt so with thee in thy non-conformity where hadst thou beene CHAP. VI. Peace THe next distinction concerning the manner of persons holding forth the aforesaid practices not onely the waightier duties of the Law but points of doctrine and worship lesse principall Some saith he hold them forth in a meeke and peaceable way some with such arrogance and impetuousnesse as of it selfe tendeth to the disturbance of civill peace Truth In the examination of this distinction we shall discusse First what is civill Peace wherein we shall vindicate thy name the better Secondly what it is to hold forth a Doctrine or Practice in this impetuousnesse or arrogancy First for civill peace what is it but pax civitatis the peace of the Citie whether an English City Scotch or Irish Citie or further abroad French Spanish Turkish City c. Thus it pleased the Father of Lights to define it Iorem. 29. 7. Pray for the peace of the City which peace of the City or Citizens so compacted in a civill way of union may be intire unbroken safe c. notwithstanding so many thousands of Gods people the Iewes were there in bondage and would neither be constrained to the worship of the Citie Babell nor restrained from so much of the worship of the true God as they then could practice as in plaine in the practice of the 3 Worthies Shadrach Misach and Abednego as also of Daniel Dan. 3. Dan. 6. the peace of the City or Kingdome being a far different Peace from the Peace of the Religion or Spirituall Worship maintained professed of the Citizens This Peace of their Worship which worship also in some Cities being various being a false Peace Gods people were and ought to be Nonconformitants not daring either to be restrained from the true or constrained to false Worship and yet without breach of the Civill or Citie-peace properly so called Peace Hence it is that so many glorious and flourishing Cities of the World maintaine their Civill peace yea the very Americans wildest Pagans keep the peace of their Towns or Cities though neither in one nor the other can any man prove a true Church of God in those places and consequently no spirituall and heavenly peace The Peace spirituall whether true or false being of a higher and farre different nature from the Peace of the place or people being meerly and essentially civill and humane Truth O how lost are the
or unrighteous Ier. 37. 38. chapters and yet in Ieremy no Arrogance nor Impetuousnesse 6. Lastly Gods people by their preaching disputing c. have beene though not the cause yet accidentally the occasion of great contentions and divisions yea tumults and uproares in Townes and Cities where they have lived and come and yet neither their Doctrine nor themselves Arrogant nor Impetuous however so charged For thus the Lord Jesus discovereth mens false and secure suppositions Lukeâ— 1. 51. Suppose ye that I am come to give peace on the earth I tell you nay but rather division for from hence forth shall there be five in one house divided three against two and two against three the father shall be divided against the sonne and the sonne against the father c. And thus upon the occasion of the Apostles preaching the Kingdome and Worship of God in Christ were most commonly uproares and tumults where ever they came For instance those strange and nonstrous uproares at Iconium at Ephesus at Ierusalem Acts 14. 4. Acts 19. 29. 40. Acts 21. vers 30 31. CHAP. VIII Peace IT will be said deare Truth what the Lord Jesus and his Messengers taught was Truth but the question is about Errour Truth I answer this distinction now in discussion concernes not Truth or Errour but the manner of holding forth or divulging I acknowledge that such may bee the way and manner of holding forth either with railing or reviling daring or chalenging speeches or with force of Armes Swords Guns Prisons c. that it may not only tend to breake but may actually breake the civill peace or peace of the Citie Yet these instances propounded are cases of great opposition and spirituall hostility and occasions of breach of civill peace and yet as the borders or matter were of gold so the speckes or manner Cautic 1. were of silver both matter and manner pure holy peaceable and inoffensive Moreover I answer that it is possible and common for persons of soft and gentle nature and spirits to hold out falshood with more seeming meeknesse and peaceablenesse then the Lord Jesus or his servants did or doe hold forth the true and everlasting Gospell So that the answerer would be requested to explain what he means by this arrogant and impetuous holding forth of any doctrine which very manner of holding forth tends to breake civill peace and comes under the cognisance and correction of the Civill Magistrate Lest hee build the Sepulchre of the Prophets and say If we had been in the Pharises daies the Romane Emperours dayes or the bloody Marian dayes we would not have been partakers with them in the blood of the Prophets Mat. 23. 30. who were charged with arrogance and impetuousnesse CHAP. IX 2. Ob. Peace IT will here be said Whence then ariseth civill dissentions and uproares about matters of Religion Truth I answer When a Kingdome or State Towne or Family lyes and lives in the guilt of a false God false Christ false worship no wonder if sore eyes be troubled at the appearance of the light be it never so sweet No wonder if a body full of corrupt humours be troubled at strong though wholsome Physick If persons sleepy and loving to sleepe be troubled at the noise of shrill though silver alarums No wonder if Adonijah and all his company be amazed and troubled at the sound of the right Heyre King Salomon â— King 1. If the Husbandmen were troubled when the Lord of the Vineyard sent servant after servant and at last his onely Sonne and they beat and wounded and kill'd even the Sonne himselfe because they meant themselves to seize upon the inheritance unto which they had no right Matth. 21. 38. Hence all those tumults about the Apostles in the Acts c. whereas good eyes are not so troubled at light vigilant and watchfull persons loyall and faithfull are not so troubled at the true no nor at a false Religion of Jew or Gentile Secondly breach of civil peace may arise when false and idolatrous practices are held forth yet no breach of civil peace from the doctrine or practice or the manner of holding forth but from that wrong and preposterous way of suppressing preventing and extinguishing such doctrines or practices by weapons of wrath and blood whips stockes imprisonment banishment death c. by which men commonly are perswaded to convert Heretickes and to cast out uncleane spirits which onely the finger of God can doe that is the mighty power of the Spirit in the Word Hence the Towne is in an uproare and the Country takes the Alarum to expell that fog or mist of Errour Heresie Blasphemy as is supposed with Swords and Guns whereas t is Light alone even Light from the bright shining Sunne of Righteousnesse which is able in the soules and consciences of men to dispell and scatter such fogges and darknesse Hence the Sons of men as David speakes in another case Psal. 39. disquiet themselves in vaine and unmercifully disquiet others as by the helpe of the Lord in the sequell of this discourse shall more appeare CHAP. X. Peace NOw the last distinction is this Persecution for Conscience is either for a rightly informed conscience or a blinde and erroneous conscience Answ. Truth Indeed both these consciences are persecuted but lamentably blinde and erronious will these consciences shortly appear to be which out of zeale for God as is pretended have persecuted either And heavie is the doome of those blinde Guides and Idoll Shepherds whose right eye Gods finger of jealousie hath put out who flattering the ten Homes or worldly Powers perswade them what excellent and faithfull service they performe to God in persecuting both these consciences either hanging up a rightly informed conscience and therein the Lord Jesus himselfe betweene two malefactors or else killing the erroneous and the blinde like Saul out of zeale to the Israel of God the poore Gibeonites whom it pleased God to permit to live and yet that hostility and cruelty used against them as the repeated judgement yeare after yeare upon the whole Land after told them could not be pardoned untill the death of the persecutor Saul his sons had appeased the Lords displeasure 2 Sam. 21. CHAP. XI Peace AFter explication in these Distinctions it pleaseth the Answerer to give his resolution to the question in foure particulars First that he holds it not lawfull to persecute any for conscience sake rightly informed for in persecuting such saith he Christ himself is persecuted for which reason truly rendred he quotes Act. 9. 4. Saul Saul why persecutest thou me Truth He that shall reade this Conclusion over a thousand times shall as soone finde darknesse in the bright beames of the Sunne as in this so cleare and shining a beame of Truth viz. That Christ Jesus in his Truth must not be persecuted Yet this I must aske for it will be admired by all sober men what should be the cause or
them by bloody and cruell Persecution CHAP. XVI Peace THe third Conclusion is In points of lesser moment there ought to be a Toleration Which though I acknowledge to be the Truth of God yet 3 things are very observable in the manner of laying it down for Sathan useth excellent arrowes to bad markes and sometimes beyond the intent and hidden from the eye of the Archer First saith he such a person is to be tolerated till God may be pleased to reveale his Truth to him Truth This is well observed by you for indeed this is the very ground why the Apostle calls for meekenesse and gentlenesse toward all men and toward such as oppose themselves 2 Tim. 2. because there is a peradventure or it may be It may be God may give them Repentance That God that hath shewen mercy to one may shew mercy to another It may be that eye-salve that anointed one mans eye who was blinde and opposite may anoint another as blinde and opposite He that hath given Repentance to the husband may give it to his wise c. Hence that Soule that is lively and sensible of mercy received to it selfe in former blindnesse opposition and enmitie against God cannot but be patient and gentle toward the Iewes who yet deny the Lord Iesus to be come and justifie their Fore-fathers in murthering of him Toward the Turkes who acknowledge Christ a great Prophet yet affirme lesse than Mahomet Yea to all the severall sorts of Antichristians who set up many a false Christ in stead of him And lastly to the Pagans and wildest sorts of the sons of men who have not yet heard of the Father nor the Son And to all these sorts Iewes Turkes Antichristians Pagans when they oppose the light presented to them In sense of its owâ— former opposition and that God peradventure may at last give repentance I adde such a Soule will not onely be patient but earnestly and constantly pray for all sorts of men that out of them Gods elect may be called to the fellowship of Christ Iesus And lastly not only pray but endeavour to its utmost abilitie their participation of the same grace and mercy That great Rock upon which so many gallant Ships miscarrie viz. That such persons false Prophets Hereticks c. were to be put to death in Israel I shall with Gods assistance remove as also that fine silken covering of the Image viz. that such persons ought to be put to death or banished to prevent the infecting and seducing of others I shall with Gods assistance in the following discourse pluck off Secondly I observe from the Scriptures he quoteth for this Toleration Phil. 3. Rom. 14 how closely yet I hope unadvisedly he makes the Churches of Christ at Philippi and Rome all one with the Cities Philippi and Rome in which the Churches were and to whom onely Paul wrote As if what these Churches in Philippi and Rome must tolerate amongst themselves that the Ciâ—ies Philippi and Rome must tole rate in their citizens and what these Churches must not tolerate that these Cities Philippi and Rome must not tolerate within the compasse of the City State and Jurisdiction Truth Upon that ground by undeniable consequence these Cities Philippi and Rome were bound not to tolerate themselves that is the Cities and Citizens of Philippi and Rome in their own Civill life and being but must kill or expell themselves from their own Cities as being Idolatrous worshippers of other gods then the true God in Iesus Christ. But as the Lilie is amongst the Thornes so is Christs Love among the Daughters and as the Apple-tree among the Trees of the Forrest so is her Beloved among the Sons so great a difference is there between the Church in a Citie or Country and the Civill state City or Country in which it is No lesse then as David in another case Psal. 103. as far as the Heavens are from the Earth are they that are truly Christs that is anointed truly with the Spirit of Christ from many thousands who love not the Lord Iesus Christ and yet are and must be permitted in the World or Civill State although they have no right to enter into the gates of Ierusalem the Church of God And this is the more carefully to bee minded because when ever a toleration of others Religion and Conscience is pleaded for such as are I hope in truth zealous for God readily produce plenty of Scriptures written to the Church both before and since Christs comming all commanding and pressing the putting forth of the uncleane the cutting off the obstinate the purging out the Leaven rejecting of Heretickes As if because brians thornes and phistles may not be in the Garden of the Church therefore they must all bee pluckt up out of the Wildernesse whereas he that is a Briar that is a Iew a Turke a Pagan an Antichristian to day may be when the Word of the Lord runs freely a member of Iesus Christ to morrow cut out of the wilde Olive and planted into the true Peace Thirdly from this toleration of persons but holding lesser errours I observe the unmercifulnesse of such doctrines and hearts as if they had forgotten the Blessednesse Blessed are the mercifull for they shall obtaine mercy Math. 5. He that is sleightly and but a little hurt shall be suffered and meanes vouchsafed for his cure But the deepe wounded sinners and leprous ulcerous and those of bloudy issues twelve yeares together and those which have been bowed down 38. years of their life they must not be suffered untill peradventure God may give them repentance but either it is not lawfull for a godly Magistrate to rule and governe such a people as some have said or else if they be under government and reforme not to the State Religion after the first and second admonition the Civill Magistrate is bound to persecute c. Truth Such persons have need as Paul to the Romanes Chap. 12. 1. to be besought by the mercy of God to put on bowels of mercy toward such as have neither wronged them in body or goods and therefore justly should not be punished in their goods or persons CHAP. XVII Peace I Shall now trouble you deare Truth but with one conclusion more which is this viz. That if a man hold forth errour with a boysterous and arrogant spirit to the disturbance of the civill Peace he ought to be punished c. Truth To this I have spoken too confessing that if any man commit ought of those things which Paul was accused of Act. 25. 11. he ought not to be spared yea he ought not as Paul saith in such cases to refuse to dye But if the matter be of another nature a spirituall and divine nature I have written before in many cases and might in many more that the Worship which a State professeth may bee contradicted and preached against and yet no breach of Civill Peace
viz. That tares must needs signifie hypocrites or doctrines or practices who are like Gods children Truth c. I answer first The Parable holds forth no such thing that the likenesse of the tares should deceive the servants to cause them to suppose for a time that they were good wheat but that as soone as ever the tares appeared ver 26. the servants came to the housholder about them ver 27. the Scripture holds forth no such time wherein they doubted or suspected what they were Peace It may be said they did not appeare to be tares untill the coâ—ne was in the blade and put forth its fruit Truth I answer The one appeared as soone as the other for so the word clearly carries it that the seed of both having been sowne when the wheat appeared and put forth its blade and fruit the tares also were as early and put forth themselves as appeared also Secondly there is such a dissimilitude or unlikenesse I say such a dissimilitude that as soone as tares and wheat are sprung up to blade and fruit every husbandman can tell which is wheat and which are tares and cockle c. Peace It may be said true So when the hypocrite is manifested then all may know him c. but before hypocrites be manifested by fruits they are unknowne I answer search into the Parable and aske when was it that the servants first complained of the tares to the housholder but when they appeared or came in sight there being no interim wherein the servants could not tell what to make of them but doubted whether they were wheat or tares as the Answerer implies Secondly when was it that the housholder gave charge to let them alone but after that they appeared and were known to be tares which should imply by this interpretation of the Answerer that when men are discovered and knowne to be Hypocrites yet stilâ—â—uch a generation of Hypocrites in the Church must be let alone and tolerated untill the harvest or end of the world which is contrary to all order piety and safety in the Church of the Lord Iesus as doubtlesse the Answerers will grant so that those Tares being notoriously knowne to be different from the Corne I conclude that they cannot here be intended by the Lord Iesus to signifie secret Hypocrites but more open and apparent Sinners CHAP. XXI THe second reason why these tares cannot signifie hypocrites in the Church I take from the Lord Iesus His own Interpretation of the field in which both wheat and tares are sowne which saith he is the World out of which God chooseth and calleth His Church The World lyes in wickednesse is like a Wildernesse or a Sea of wilde Beasts innumerable fornicators covetous Idolaters c. with whom Gods people may lawfully converse and cohabit in Cities Townes c. else must they not live in the World but goe out of it In which world as soone as ever the Lord Iesus had sowne the good seed the children of the Kingdome true Christianity or the true Church the Enemy Sathan presently in the night of security Ignorance and Errour whilest men slept sowed also these tares which are Antichristians or false Christians These strange Professours of the Name of Iesus the Ministers and Prophets of God beholding they are ready to runne to Heaven to fetch fiery judgements from thence to consume these strange Christians and to pluck them by the roots out of the world But the Son of Man the meek Lamb of God for the Elect sake which must be gathered out of Iew and Gentile Pagan Antichristian commands a permission of them in the World untill the time of the end of the World when the Goats and Sheep the Tares and Wheat shall be eternally separated each from other Peace You know some excellent Worthies dead and living have laboured to turne this Field of the World into the Garden of the Church Truth But who can imagine that the Wisdome of the Father the Lord Iesus Christ would so open this Parable as He professedly doth as that it should be close shut up and that one difficulty or locke should be opened by a greater and harder in calling the World the Church contrary also to the way of the Light and Love that is in Jesus when he would purposely teach and instruct His scholars contrary to the nature of Parables and similitudes And lastly to the nature of the Church or Garden of Christ. CHAP. XXII IN the former Parable the Lord Iesus compared the Kingdome of Heaven to the sowing of Seed The true Messengers of Christ are the Sowers who cast the Seed of the Word of the Kingdome upon foure sorts of ground which foure sorts of ground or hearts of men cannot be supposed to be of the Church nor will it ever be proved that the Church consisteth of any more sorts or natures of ground properly but one to wit the honest and good ground and the proper worke of the Church concernes the flourishing and prosperity of this sort of ground and not the other unconvertedâ—â—ree â—â—ree sorts who it may be seldome or never come 〈◊〉 the Church unlesse they be forced by the Civill sword which the paternâ— or first sowers never used and being forced they are put into a way of Religion by such a course if not so they are forced to live withoutâ— Religion for one of the two must necessarily follow as I shall prove afterward In the field of the World then are all those sorts of ground high way hearers stony and thorny ground hearers as well as the honest and good ground and I suppose it will not now be said by the Answerer that those three sorts of bad grounds were hypocrites or tares in the Church Now after the Lord Iesus had propounded that great leading Parable of the Sower and the Seed He is pleased to propound this Parable of the Tares with admirable coherence and sweet consolation to the honest and good ground who with glad and honest hearts having received the word of the Kingdome may yet seem to be discouraged and troubled with so many Antichristians and false Professours of the Name of Christ. The Lord Iesus therefore gives direction concerning these tares that unto the end of the World successively in all the sorts and generations of them they must be not approved or countenanced but let alone or permitted in the World Secondly he gives to His owne good seed this consolation that those heavenly Reapers the Angells in the harvest or end of the World will take an order and course with them to wit they shall binde them into bundles and cast them into the everlasting burnings and to make the cup of their consolation run over He addes vers 4. Then then at that time shall the Righteous shine as the Sun in the Kingdome of their Father These tares then neither being erronious doctrines nor corrupt practises nor hypocrites
alone First lest the good Wheat bee pluckt up and rooted up also out of this Field of the World if such combustions and fightings were as to pluck up all the false professours of the name of Christ the good wheat also would enjoy little peace but be in danger to bee pluckt up and torne out of this world by such bloody stormes and tempests And therefore as Gods people are commanded Ier. 29. to pray for the peace of materiall Babell wherein they were captivated and 1 Time 2. to pray for all men and specially Kings and Governors that in the peace of the civill State they may have peace So contrary to the opinion and practice of most drunke with the Cup of the Whores fornication yea and of Gods owne people fast asleepe in Antichristian Dalilahs laps obedience to the command of Christ to let the tares alone will prove the onely meanes to preserve then Civill Peace and that without obedience to this command of Christ it is impossible without great transgression against the Lord in carnall policy which will not long hold out to preserve the civill peace Beside Gods people the good Wheat are generally pluckt up and persecuted as well as the vilest idolaters whether Jewes or Antichristians which the Lord Jesus seemes in this Parable to foretell The second Reason noted in the Parable which may satisfie any man from wondring at the patience of God is this when the world is ripe in sinne in the sinnes of Antichristianisme as the Lord spake of the sinnes of the Amorites Gen. 12. then those holy and mighty Officers and Executioners the Angels with their sharpe and cuâ—ting sickles of eternall vengeance shall downe with them and bundle them up for the everlasting burnings Then shall that Man of Sin 2 Thess. 2. be consumed by the breath of the mouth of the Lord Iesus and all that worship the Beast and his picture and receive his mark into their forehead or their hands shall drink of the Wine of the wrath of God which is poured out without mixture into the Cup of his indignation and he shall be tormented witâ—â—iâ—e and brimstone in the presence of the holy Angels and in the presence of the Lambe and the smoake of their torment shall ascend up for ever and ever Rev. 14. 10. 11. CHAP. XXVII Peace YOu have beene larger in vindicating this Scripture from the violence offered unto it because as I said 〈…〉 such great consequence as also because so many excellent 〈◊〉 have not rightly â—â—vided it to the great misguiding of many precious 〈◊〉 which otherwise might have beene turned into the paths of more peaceablenesse in themselves and towards others Truth I shall be briefer in the Scriptures following Peace Yet before you depart from this I must crave your patience to satisfie one Objection and that is These servants to whom the Housholder answereth seem to be the Ministers or Messengers of the Gospel not the Magistrates of the civill State and therfore this charge of the Lord Jesus is not given to Magistrates to let alone false worshippers and idolaters Againe being spoken by the Lora Iesus to his Messengers it seemes to concern Hypocrites in the Church as before was spoken and not false worshippers in the State or World Truth I answer first I beleeve I have sufficiently and abundantly proved that these tares are not offenders in the civill State Nor secondly Hypocrites in the Church when once discovered so to bee and that therefore the Lord Iesus intends a grosser kinde of Hypocrites professing the name of Churches and Christians in the field of the World or Commonwealth Secondly I acknowledge this command Let them alone was expresly spoken to the Messengers or Ministers of the Gospel who have no civill power or authority in their hand and therefore not to the civill Magistrate King or Governour to whom it pleased not the Lord Iesus by himselfe or by his Apostles to give particular Rules or directions concerning their behaviour and carriage in Civill Magistracy as they have done expresly concerning the duty of fathers mothers children masters servants yea and of Subjects towards Magistrates Ephes. 5. 6. Colos. 3. 4. c. I conceive not the reason of this to be as some weakly have done because the Lord Jeus would not have any followers of his to hold the place of civill Magistracy but rather that he foresaw and the Holy Spirit in the Apostles foresaw how few Magistrates either in the first persecuted or apostated state of Christianity would imbrace his yoake in the persecuted state Magistrates hated the very name of Christ or Christianity In the state apostate some few Magistrates in their persons holy and precious yet as concerning their places as they have professed to have beene Governours or Heads of the Church have beene so many false Heads and have constituted so many false visible Christs Thirdly I conceive this charge of the Lord Jesus to his Messengers the Preachers and Proclaimers of his minde is a sufficient declaration of the minde of the Lord Iesus if any civill Magistrate should make question what were his duty concerning spirituall things The Apostles and in them all that succeed them being commanded not to pluck up the Tares but let them alone received from the Lord Iesus a threefold charge First to let them alone and not to plucke them up by prayer to God for their present temporall destruction Ieremie had a Commission to plant and build to pluck up and destroy Kingdomes Ier. 1. 10. therefore hee is commanded not to pray for that people whom God had a purpose to pluck up Jer. 14 11. and he plucks up the whole Nation by prayer Lament 3. 66. Thus Elijah brought fire from heaven to consume the Captaines and the â—ifties 2 King 1. and the Apostles desired also so to practise against the Samaritanes Luc. 9. 54. but were reproved by the Lord Iesus For contrarily the Saints and Servants and Churches of Christ are to pray for all men especially for all Magistrates of what sort or Religions soever and to seeke the peace of the City what ever City it be because in the peace of the place Gods people have peace also Ier. 297. 2 Tim. 2. c. Secondly Gods Messengers are herein commanded not to prophesie or denounce a present destruction or extirpation of all false professours of the name of Christ which are whole Townes Cities and Kingdomes full Ieremy did thus pluck up Kingdomes in those fearfull Prophecies hee poured forth against all the Nations of the World throughout his Chap. 24. 25. 26. c. as did also the other Prophets in a measure though none comparably to Ieremy and Ezekiel Such denunciations of present temporall judgements are not the Messengers of the Lord Iesus to poure forth T is true many fore and fearfull plagues are poured forth upon the Romane Eâ—â—perours and Romane Popes in the Revelation yet not to their utter extirpation
or plucking up untill the Harvest Thirdly I conceive Gods Messengers are charged to let them alone and not pluck them up by exciting and stirring up Civill Magistrates Kings Emperours Governours Parliaments or Generall Couâ—ts or Assemblies to puâ—ish and persecute all such persons out of their Dominions and Territories as worship not the true God according to the revealed will of God in Christ Iesus T is 〈◊〉 Eliiah thus stirred up Ahab to kill all the Priests and Prophets of Baal â—ut that was in 〈◊〉 sigâ—raâ—ive state of the Land of Canaan as I have already and shall further manifest not to be matcht or paralleld by any other State but the spirituall State or Church of Christ in all the world putting the false Prophets and Idolaters spiritually to death by the two-edged sword and power of the Lord Iesus as that Church of Israel did corporally Aâ—d therefore â—aith Paul expresly 1 Cor. 5. 10. we must goe out of the world in case we may not company in civill converse with Idolaters c. Peace It may be said some sorts of sinners are there mentioned as Drunkards Raylers Extortioners who are to bee punished by the Civill Sword why not Idolaters also for although the Subject may lawfully converse buy and fell and live with such yet the Civill Magistrate shall neverthelesse be justly blamed in suffering of them Truth I answer the Apostle in this Scripture speakes not of permission of either but expresly showes the difference betweene the Church and the World and the lawfulnesse of conversation with such persons in civill things with whom it is not lawfull to have converse in spirituals secretly withall foretelling that Magistrates and People whole States and Kingdomes should bee Idolatrous and Antichristian yet with whom notwithstanding the Saints and Churches of God might lawfully cohabit and hold civill converse and conversation Concerning their permission of what they judge Idolatrous I have and shall speake at large Peace Oh how contrary unto this command of the Lord Iesus have such as have conceived themselves the true Messengers of the Lord Iesus in all ages not let such Professours and Prophets alone whom they have judged Tares but have provoked Kings and Kingdomes and some one of good intentions and zeale to God to prosecute and persecute such even unto death Amongst whom Gods people the good wheat hath also beene pluckt up as all Ages and Histories testifie and too too oft the World laid upon bloody heapes in civill and intestine desolations on this occasion All which would bee prevented and the greatest breaches made up in the peace of our owne or other Countries were this command of the Lord Jesus obeyed to wit to let them alone untill the Harvest CHAP. XXVIII I Shall conclude this controversie about this Parable in this briefe 〈◊〉 and recapitulation of what hath beene said I hope by the evident demonstration of Gods Spirit to the conscience I have 〈…〉 First that the Tares in this Parable cannot signifie Doctrines or Practices as was affirmed but Persons Secondly the Tares cannot signifie Hypocrites in the Church either undiscovered or discovered Thirdly the Tares here cannot signifie Scandalous Offenders in the Church Fourthly nor scandalous offenders in life and conversation against the Civill state Fifthly The field in which these Tares are sowne is not the Church Againe affirmatively First the Field is properly the World the Civill State or Common-wealth Secondly The Tares here intended by the Lord Iesus are Antichristian idolaters opposite to the good seed of the Kingdome true Christians Thirdly the ministers or messengers of the Lord Iesus ought to let them alone to live in the world 〈◊〉 neither seeke by prayer or prophesie to pluck them up before the Harvest Fourthly this permission or suffering of them in the field of the World is not for huâ—t but for common good even for the good of the good Wheat the people of God Lastly the patience of God is and the patience of Men ought to be exercised toward 〈◊〉 and yet notwithstanding their doome is fearfull at the harvest even gathering bundâ—ng and everlasting burnings by the mighty hand of the Angels in the end of the World CHAP. XXIX Peace THe second Scripture brought against such persecution for cause of Conscience is Matth. 15. 14. where the Disciples being troubled at the Pharises cariage toward the Lord Iesus and his doctrines and relating how they were offended at him the Lord Iesus commandeth his Disciples to let them alone and gives this 〈◊〉 that the blinde lead the blinde and both should fall into the ditcâ— Unto which Answer is made That it makes nothing to the Cause because it was spoken to his private Disciples and not to publique Officers in Church or State and also because it was spoken in regard of not troubling themselves or regarding the offence which the Pharises tooke Truth I answer to passe by his assertion of the privacie of the Apostles in that the Lord Iesus commanding to let them alone that is not onely not be offended themselves but not to meddle with them it appeares it was no ordinance of God nor Christ for the Disciples to have gone further and have complained to and excited the Civill Magistrate to his duty which if it had been an Ordinance of God and Christ either for the vindicating of Christs doctrine or the recovering of the Pharises or the preserving of others from infection the Lord Iesus would never have commanded them to omit that which should have tended to these holy ends CHAP. XXX Peace IT may be said that neither the Romane Caesar nor Herod noâ— Pilate knew ought of the true God or of Christ and it had been in vaine to have made complaint to them who were not sit and competent but ignorant and opposite Iudges Truth I answer first this removes by the way that stumbling block which many fall at to wit Pauls appealing to Caesar which since he could not in common sense doe unto Caesar as a competent Iudge in such cases and wherein he should have also denied his own Apostleship or office in which regard to wit in matters of Christ he was higher then Caesar himselfe it must needs follow that his appeale was meerly in respect of his Civill wrongs and false accusations of sedition c. Secondly if it had been an Ordinance of God that all Civill Magistrates were bound to judge in causes spirituall or Christian as to suppresse heresies defend the faith of Iesus although that Caesar Herod Pilate were wicked ignorant and opposite yet the Disciples and the Lord Christ himselfe had been bound to have performed the duty of faithfull Subjects for the preventing of further evill and the clearing of themselves and so to have left the matter upon the Magistrates care and conscience by complaining unto the Magistrate against such evils for every person is bound to goe so far as lies in his power for the preventing
in His Church His spirituall judicature and executes this sentence in part at present and hereafter to all eternity Such a sentence no Civill Iudge can passe such a Death no Civill sword can inâ—lict I answer secondly Dead men cannot be infected the civill state the world being in a naturall state dead in sin what ever be the State-Religion unto which persons are forced it is impossible it should be infected Indeed the living the beleeving the Church and spirituall state that and that onely is capable of infection for whose helpe we shall presently see what preservatives and remedies the Lord Iesus hath appointed Moreover as we see in a common plague or infection the names are taken how many are to dye and not one more shall be strucke then the destroying Angel hath the names of So here what ever be the soule infection breathed out from they lying lips of a plague-sicke Pharisee yet the names are taken not one elect or chosen of God shall perish Gods sheep are safe in His eternall hand and counsell and he that knowes his materiall knows also his mysticall stars their numbers and calls them every one by name none fall into the Ditch on the blinde Pharises backe but such as were ordained to that condemnation both guid and followers 1 Pet. 2. 8. Iude 4. The vessells of wrath shall breake and split and only they to the praise of Gods eternall justice Rom. 9. CHAP. XXXIV Peace BUt it is said be it granted that in a common plague or infection none are smitten and dye but such as are appointed yet it is not only every mans duty but the common duty of the Magistrate to prevent infection and to preserve the common health of the place likewise though the number of the Elect be sure and God knowes who are His yet hath He appointed meanes for their preservation from perdition and from infection and therefore the Angel is blamed for suffering Balaams doctrine and Iesabel to seduce Christ Jesus His servants Rev. 2. Tit. 3. 10. Rom. 16. 17. Truth I answer Let that Scripture and that of Titus reject an Hereticke and Rom. 16. 17. avoid them that are contentious c. let them and all of like nature be examined and it will appeare that the great and good Physitian Christ Iesus the Head of the Body and King of the Church hath not been unfaithfull in providing spirituall antidotes and preservatives against the spirituall sicknesses sores weaknosses dangers of his Church and people but he never appointed the civill sword for either antidote or remedy as an addition to those spiritualls which he hath left with his wife his Church or People Hence how great is the bondage the captivity of Gods owne People to Babylonish or confused mixtures in Worship and unto worldly and earthly policies to uphold State Religions or Worships since that which is written to the Angel and Church at Pergamus shall be interpreted as sent to the Governour and City of Pergamus and that which is sent to Titus and the Church of Christ at Creet must be delivered to the civill officers and City thereof But as the Civill Magistrate hath his charge of the bodies and goods of the subject So have the spirituall Officers Governours and overseers of Christs City or Kingdome the charge of their souls and soule safety Hence that charge of Paul to Tim. 1 Tim. 5. 20. Them that sinne rebuke before all that others may learne to fear This is in the Church of Christ a spirituall meanes for the healing of a soule that hath sinned or taken infection and for the preventing of the infecting of others that others may learne to feare c. CHAP. XXXV Peace IT is said true that Titus and Timothy and so the Officers of the Church of Christ are bound to prevent soule infection But what hinders that the Magistrate should not be charged also with this duty Truth I answer many things I have answered and more shall at present I shall only say this If it be the Magistrate duty or office then is he both a Temporall and Ecclesiasticall officer contrary to which most men will affirme and yet we know the policie of our owne Land and Country hath established to the Kings and Queens thereof the supreme heads or governours of the Church of England That doctrine and distinction that a Magistrate may punish an Heretick civilly will not here availe for what is Babel if this be not confusedly to punish corporall or civill offences with spirituall or Church censures the offendour not being a member of it or to punish soule or spirituall offences with corporall or temporall weapons proper to Delinquents against the temporall or civill state Lastly woe were it with the civill Magistrate and most intolerable burthens do they lay upon their backs that teach this doctrine if together with the common care and charge of the Commonwealth the peace and safety of the Towne City State or Kingdome the bloud of every soule that perisheth should cry against him unlesse he could say with Paul Acts 20. in spirituall regards I am clear from the blould of all men that is the bloud of soules which was his charge to looke after so far as his preaching went not the bloud of bodies which belongeth to the civill Magistrate I acknowledge he ought to cherish as a foster-father the Lord Iesus in his truth in his Saints to cleave unto them himselfe and to countenance them even to the death yea also to breake the teeth of the Lions who offer Civill violence and injury unto them But to see all his Subjects Christians to keepe such Church or Christians in the purity of worship and see them doe their duty this belongs to the Head of the Body Christ Iesus and such spirituall Officers as he hath to this purpose deputed whose right it is according to the true paterne Abimelech Saul Adonijah Athalia were but usurpers David Salomon Ioash c. they were the true heires and types of Christ Iesus in His true Power and Authority in His Kingdome CHAP. XXXVI Peace THe next Scripture brought against such persecution is Luke 9. 54 55. where the Lord Jesus reproved His Disciples who would have had fire come downe from Heaven and devoure those Samaritanesâ— that would not receive Him in these words You know not of what spirit you are the Son of Man is not come to destroy mens lives but to save them With this Scripture Mr. Cotton joynes the fourth and answers both in one which is this 2 Tim. 2. 24. The servant of the Lord must not strive but must be gentle toward all men suffering the evill men instructing them with meeknesse that are contrary minded and oppose themselves proving if God peradventure will give them repentance that they may acknowledge the truth and that they may recover themselves out of the snare of the Divell who are taken captive by him at his will
mouth will I judge thee For what can be said more heavenly by the tongues of Men and Angels to shew the heavenly meek temper of all the Souldiers of the Lambe of God as also to set forth what are the Spirituall weapons and ammunition of the holy war and battle of the Gospell and Kingdome of Iesus Christ for the subduing of the Nations of the World unto him Peace And yet out of the same mouth which should not be faith Iames proceeds good and evill sweet and sowre for he addes But this doth not forbid them to drive ravenous wolves from the sheepfold and to restraine them from devouring the sheepe of Christ. Truth In these words according to the judgement here maintained by him he fights against the former truth to wit that by spirituall weapons Christ Iesus will subdue the Nations of the Earth to the obedience of the Gospel for by driving away these Wolves hee intends not onely the resistance and violence which the Shepherds of Christ ought spiritually to make but the civill resistance of the materiall Swords Staves Guns c. Whenceâ— I argue that same power that forceth the evill or Wolves out forceth the good the Sheepe in for of the same or like things is the same or like reason as the same arme of flesh that with a staffe beats off a Wolfe with a Rod and Hooke brings in the Sheepe the same dog that assaulteth and teareth the Wolfe frighteth and forceth in the straggling Sheep CHAP. XLII Peace BVt for the clearer opening of this mystery I pray explicate that Scripture where the Spirit of God is pleased to use this similitude of Wolves Acts 20. 29. out of which keeping to the Allegory I shall propose these Quaeries First what Wolves were these Paul warnes of Truth Answ. Wolves literally he will not say Nor secondly persecutors of the Flock such as the Romane Emperours were Magistrates under him Therefore thirdly such as brought other Religions and Worships as the Spirit of God opens it vers 30. Such as amongst themselves should speake perverse things as many Antichrists did and especially The Antichrist And I aske whether or no such as may hold forth other Worships or Religions Iewes Turkes or Antichristians may not be peaceable and quiet Subjects loving and helpfull neighbours faire and just dealers true and loyall to the civill government It is cleare they may from all Reason and Experience in many flourishing Cities and Kingdomes of the World and so offend not against the civill State and Peace nor incurre the punishment of the civill sword notwithstanding that in spirituall and mysticall account they are ravenous and greedy Wolves Peace 2. I quaere to whom Paul gave this charge to watch against them vers 31. Truth They were not the Magistrates of the City of Ephesus but the Elders or Ministers of the Church of Christ his mysticall flock of sheepe at Ephesus Vnto them was this charge of watching given and so consequently of driving away these Wolves And however that many of these charges and exhortations given by that One Shepherd Christ Iesus to the Shepherds or Ministers of Churches be commonly attributed and directed by the Answerer in this discourse to the civill Magistrate yet I desire in the feare and holy presence of God it may bee inquired into whether in all the Will or Testament of Christ there bee any such word of Christ by way of command promise or example countenancing the Governors of the civill State to meddle with these Wolves if in civill things peaceable and obedient Peace Truly if this charge were given to the Magistrates at Ephesus or any Magistrate in the World doubtlesse they must bee able to discerne and determine out of their owne officiall abilities in these spirituall Law questions who are spirituall Sheep what is their food what their poison what their properties who their Keepers c. So on the contrary who are Wolves what their properties their haunts their assaults the manner of taking c. spiritually and this beside the care and study of the Civill Lawes and the discerning of his owne proper Civill Sheep obedient Sheepe c. as also wolvish oppressors c. whom he is bound to punish and suppresse Truth I know that Civill Magistrates in some places have declined the name of Head of the Church and Ecclesiasticall Judge yet can they not with good conscience decline the name if they doe the worke and performe the office of determining and punishing a meerly spirituall Wolfe They must be sufficiently also able to judge in all spirituall causes and that with their owne and not with other mens eyes no more then they doe in civill causes contrary to the common practice of the Governours and Rulers of Civill States who often set up that for a Religion or Worship to God which the Clergie or Churchmen as men speake shall in their Consciences agree upon And if this be not so to wit that Magistrates must not be Spirituall Iudges as some decline it in the title Supreme Head and Governour why is Gallio wont to be exclaimed against for refusing to be a Iudge in such matters as concerned the Iewish Worship and Religion How is he censured for a Prophane person without conscience c. in that he would bee no Iudge or Head for that is all one in point of Government Peace In the third place I quaerie whether the Father who gave and the Sonne who keepes the Sheepe bee not greater then all Who can pluck these Sheepe the Elect out of his hand which answers that common objection of that danger of devouring although there were no other weapons in the world appointed by the Lord Jesus But CHAP. XLIII FOurthly I ask Were not these Elders or Ministers of the Church of Ephesus sufficiently furnished from the Lord Iesus to drive away these mysticall and spirituall Wolves Truth True it is against the inhumane and uncivill violence of Persecutors they were not nor are Gods children able and provided but to resist drive away expell and kill spirituall mysticall Wolves by the word of the Lord none are fit to be Christs Shepherds who are not ableâ— Tit. 1. 9. 10. 11. The Bishop or Overseer must be able by sound doctrine both to exhort and to convince the Gainsayers which Gainsayers to be by him convinced that is overcome or subdued though it may be in themselves ever obstinate they were I say as greedy Wolves in Crete as any could be at Ephesus for so saith Paul vers 10. they were unruly and vaine talkers deceivers whose mouthes must bee stopped who subverted whole houses and yet Titus and every ordinary Shepherd of a flocke of Christ had ability sufficient to defend the flock from spirituall and mysticall wolves without the helpe of the Civill Magistrate Peace In this respect therefore me thinks we may â—itly allude to that excellent answer of Iob to Bildad the Shuhite Iob 26. How
hast thou helped him that is without power How savest thou the arme that hath no strength How hast thou counselled him that hath no wisedome how hast thou plentifully declared the thing as it is 5. Lastly I ask whether as men deale with Wolves these wolves as Ephesus were intended by Paul to be killed their braines dasht out with stones staves halberts guns c. in the hands of the Elders of Ephesus c Truth Doubtlesse comparing spirituall things with spirituall all such mysticall wolves must spiritually and mystically so be slain And the Witnesses of Truth Revel 11. speake fire and kill all that hurt them by that sierie Word of God and that two-edged sword in their hand Psal. 149. But oh what streames of the blood of Saints have been and must be shed untill the Lambe have obtained the Victorie Revel 17. by this unmercifull and in the state of the New Testament when the Church is spread all the World over most bloody doctrine viz. The wolves Hereticks are to be driven away their braines knockâ— out and killed the poore sheepe to be preserved for whom Christ died c. Is not this to take Christ Iesus and make him a temporall King by force Iohn 6. 15. Is not this to make his Kingdome of this world to set up a civill and temporall Israel to bound out new Earthly holy Lands of Canaan yea and to set up a Spanish Inquisition in all parts of the World to the speedy destruction of thousands yea of millions of Soules and the frustrating of the sweet end of the comming of the Lord Iesus to wit to save mens soules and to that end not to destroy their bodies by his own blood CHAP. XLIV Peace THe next Scripture produced against such Persecution is 2 Cor. 10. 4. The weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ and having in a readinesse to avenge all disobedience c. Unto which it is answered When Paul saith The weapons of our warfare are not carnall but spirituall he denieth not civill weapons of Iustice to the civill Magistrate Rom. 13. but only to Church-officers and yet the weapons of Church officers he acknowledgeth to be such as though they be spirituall yet are ready to take vengeance on all disobedience 2 Cor. 10. 6. which hath reference amongst other Ordinances to the censures of the Church against scandalous offenders Truth I acknowledge that herein the Spirit of God denieth not civill weapons of justice to the Civill Magistrate which the Scripture he quotes Rom. 13. abundantly testifie Yet withall I must aske why he here affirmeth the Apostle denies not civill weapons of Justice to the civill Magistrate of which there is no question unlesse that according to his scope of proving persecution for conscience he intends withall that the Apostle denies not civill weapons of justice to the Civill Magistrate in Spirituall and Religious causes The contrary whereunto the Lord assisting I shall evince both from this very Scripture and his owne observation and lastly by that 13 of the Romanes by himsefe quoted First then from this Scripture and his owne Observation The weapons of Church officers saith he are such which though they be spirituall are ready to take vengeance on all disobedience which hath reference saith he amongst other Ordinances to the Censures of the Church against scandalous offenders I hence observe that there being in this Scripture held forth a two-fold state a Civill state and a Spirituall Civill officers and spirituall civill weapons and spirituall weapons civill vengeance and punishment and a spirituall vengeance and punishment although the Spirit speakes not here expresly of Civill Magistrates and their civill weapons yet these States being of different Natures and Considerations as far differing as Spirit from Flesh I first observe that Civill weapons are most improper and unfitting in matters of the Spirituall state and kingdome though in the Civill state most proper and sutable CHAP. XLV FOr to keepe to the similitude which the Spirit useth for instance To batter downe a strong hold high wall fort tower or castle men bring not a first and second Admonition and after obstinacie Excommunication which are spirituall weapons concerning them that be in the Church nor exhortations to Repent and be baptized to beleeve in the Lord Jesus c. which are proper weapons to them that be without c. But to take a strong hold men bring Canons Culverins Saker Bullets Powder Musquets Swords Pikes c. and these to this end are weapons effectuall and proportionable On the other side to batter downe Idolatry false worship heresie schisme blindnesse hardnesse out of the soule and spirit it is vaine improper and unsutable to bring those weapons which are used by persecutors stocks whips prisons swords gibbets stakes c. where these seem to prevaile with some Cities or Kingdomes a stronger force sets up againe what a weaker pull'd downe but against these spirituall strong holds in the soules of men Spirituall Artillery and weapons are proper which are mighty through God to subdue and bring under the very thought to obedience or else to binde fast the soule with chaines of darknesse and locke it up in the prison of unbeleefe and hardnesse to eternity 2. I observe that as civill weapons are improper in this businesse and never able to effect ought in the soule So although they were proper yet they are unnecessary for if as the Spirit here saith and the Answerer grants spirituall weapons in the hand of Church officers are able and ready to take vengeance on all disobedience that is able and mighty sufficient and ready for the Lords worke either to save the soule or to kill the soule of whomsoever be the party or parties opposite in which respect I may againe remember that speech of Iob How hast thou helped him that hath no power Iob 26. Peace Offer this as Malachie once spake to the Governours the Kings of the Earth when they besiege beleagure and assault great Cities Castles Forts c. should any subject pretending his service bring store of pins sticks strawes bulrushes to beat and batter downe stone walls mighty Bulwarkes what might his expectation and reward be but at least the censure of a man distract beside himself c. Truth What shall we then conceive of His displeasure who is the chiefe or Prince of the Kings of the earth and rides upon the Word of Truth and meeknesse which is that white Horse Rev. 6. and Rev. 19. with His holy witnesses the white Troopers upon white horses when to His helpe and aid men bring and adde such unnecessary improper and weake munition Will the Lord Iesus did He ever in His owne Person practice or did he appoint
16 And if so how should Paul appeale in spirituall things to Caesar or write to the Churches of Iesus to submite in Christian or Spirituall matters Fifthly if Paul had appealed to Caesar in spirituall respects hee had greatly prophaned the holy name of God in holy things in so improper and vaine a prostitution of spirituall things to carnall and naturall judgements which are not able to comprehend spirituall matters which are alone spiritually discerned 1 Cor. 2. And yet Caesar as a civill supreme Magistrate ought to defend Paul from Civill violence and staâ—derous accusations about sedition mutiny civill disobedience c. And in that sense who doubts but God's people may appeale to the Romane Caesar an Egyptian Pharach a Philistian Abimelecke an Assyrian Nabuchadnezzar the great Mâ—gol Prester Iohn the great Turke or an Indian Sachim CHAP. L. Peace WHich is the third Argument against the civill Magistrates power in spirituall and soule matters out of this Scripture Rom. 13 Truth I dispute from the nature of the Magistrates weapons vers 4. He hath a sword which hee beares not in vaine delivered to him as I acknowledge from Gods appointment in the free consent and choice of the subjects for common good We must distinguish of swords We finde foure sorts of swords mentioned in the New Testament First the sword of persecution which Herod stretched forth against Iames Act. 12. Secondly the sword of Gods Spirit expresly said to be the Word of God Ephes. 6. A sword of two edges caried in the mouth of Christ Rev. 1. which is of strong and mighty operation piercing betweene the bones and the marrow betweene the soule and the spirit Heb. 4. Thirdly the great sword of War and Destruction given to him that rides that terrible Red Horse of War so that he takes Peace from the Earth and men kill one another as is most lamentably true in the slaughter of so many hundred thousand soules within these few yeares in severall parts of Europe our owne and others None of these 3 swords are intended in this Scripture Therefore fourthly there is a Civill sword called the Sword of Civill justice which being of a materiall civill nature for the defence of Persons Estates Families Liberties of a City or Civill State and the suppressing of uncivill or injurious persons or actions by such civill punishment It cannot according to its utmost reach and capacitie now under Christ when all Nations are meerly civill without any such typicall holy respect upon them as was upon Israel a Nationall Church I say cannot extend to spirituall and Soul-causes Spirituall and Soule punishment which belongs to that spirituall sword with two edges the soule-piercing in soule-saving or soule-killing the Word of God CHAP. LII Truth A Fourth Argument from this Scripture I take in the 6. verse from Tribute custome c. which is a meerly civill Reward or Recompence for the Magistrates worke Now as the wages are such is the worke But the wages are meerely civill Custome Tribute c. not the contributions of the Saints or churches of Christ proper to the Spirituall and Christian state and such work only must the Magistrate attend upon as may properly deserve such civill wages reward or recompence Lastly that the Spirit of God never intended to direct or warrant the Magistrate to use his Power in spirituall affaires and Religious worship I argue from the terme or title it pleaseth the wisedome of God to give such Civill officers to wit vers 6. Gods Ministers Now at the very first blush no man denies a double Ministerie The one appointed by Christ Iesus in his Church to gather to governe receive in cast out and order all the affaires of the Church the House Citie or Kingdome of God Ephes. 4. 1 Cor. 12. Secondly a Civill Ministery or office meerely humane and civill which Men agree to constitute called therefore an humane creation 1 Pet. 2. and is as true and lawfull in those Nations Cities Kingdomes c. which never heard of the true God nor his holy Sonne Iesus as in any part of the World beside where the Name of Iesus is most taken up From all which premises viz. that the scope of the Spirit of God in this Chapter is to handle the matters of the second Table having handled the matters of the first in the 12. since the Magistrates of whom Paul wrote were naturall ungodly persecuting and yet lawfull Magistrates and to be obeyed in all lawfull Civill things Since all Magistrates are Gods Ministers essentially civill bounded to a civill work with civill weapons or instruments and paid or rewarded with civill rewards From all which I say I undeniably collect that this Scripture is generally mistaken and wrested from the scope of Gods Spirit and the nature of the place and cannot truly be alleadged by any for the Power of the Civill Magistrate to be exercised in spirituall and Soule-matters CHAP. LII Peace AGainst this I know many object out of the 4. verse of this Chapter that the Magistrate is to avenge or punish Evill from whence is gathered that Heresie false Christs false Churches false Ministeries false Seales being evill ought to be punished Civilly c. Truth I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally opposed to Civill Goodnesse or Virtue in a Common-wealth and not to Spirituall Good or Religion in the Church Secondly I have proved from the scope of the place that here is not intended Evill against the Spirituall or Christian Estate handled in the 12 Chap. but Evill against the Civill State in this 13. properly falling under the cognizance of the Civill Minister of God the Magistrate and punishable by that civill sword of his as an incivilitie disorder or breach of that civill order peace and civility unto which all the Inhabitants of a City Town or Kingdome oblige themselves Peace I have heard that the Elders of the New-English Churches who yet out of this 13 Rom. maintaine Persecution grant that the Magistrate is to preserve the peace and welfare of the State and therefore that he ought not to punish such sinnes as hurt not his peace In particular they say the Magistraâ—e may not punish secret sinnes in the Soule Nor such sinnes as are yet handling in the Church in a private way Nor such sinnes which are private in Families and therefore they say the Magistrate transgresteth to prosecute complaints of children against their parents servants agaiâ—st masters wives against husbands and yet this proper to the Civill State Nor such sinnes as are between the Members and Churches themselves And they confesse that if the Magistrate punish and the Church punish there will be a greater Rent in their Peace Truth From thence sweet Peace may we well observe First the Magistrate is not to punish all Evill according to this their confession The distinction of private and publike Evill will not here availe because such as urge
to performe ungodly actions nor for ungodly persons for wicked ends to act what in it selfe is good and righteous Abraham Iacob David Salomon c. as well as Lamech Saul c. lived in constant transgression against the institution of so holy and so ratified a Law of Mariage c. and this not against the light and checks of conscience as other sinnes are wont to be recorded of them but according to the dictate and perswasion of a Resolved Soule and Conscience David out of zeale to God with 30 thousand of Israel and Majesticall solemnity carries up the Arke contrary to the Order God was pleased to appoint the issue was both Gods and Davids great offenceâ— 2 Sam. 6. David in his zeale would build an house to entertaine his God what more pious and what more in shew serioâ—sly consulted when the Prophet Nathan is admitted Councellour 2 Sam. 7. And probable it is that his slaughter of Vriiah was not without a good end to wit to prevent the dishonour of Gods name in the discoverrie of his Adulterie with Bathsheba yet David was holy and precious to God still though like a jewell fallen into the dirt whereas K. Ahab though acting his fasting humiliation was but Ahab still though his Act in it selfe was a duty and found successe with God CHAP. LXIV Peace I Have often heard that Historie reports and I have heard that Mr. Cotton himselfe hat affirmed it that Christianitic fell asleep in Constantines bosome and the laps and bosomes of those Emperours professing the name of Christ. Truth The unknowing zeale of Constantine and other Emperours did more hurt to Christ Iesus his Crowne and Kingdome then the raging fury of the most bloody Neroes In the persecutions of the later Christians were sweet and fragrant like spice pounded and beaten in morters But those good Emperours persecuting some erroneous persons Arrius c. and advancing the professours of some Truths of Christ for there was no small number of Truths lost in those times and maintaining their Religion by the materiall Sword I say by this meanes Christianity was ecclipsed and the Professors of it fell asleep Cant. 5. Babel or confusion was usher'd in and by degrees the Gardens of the Churches of Saints were turned into the wildernesse of whole Nations untill the whole World became Christian or Christendome Revel 12. 13. Doubtlesse those holy men Emperours and Bishops intended and aimed right to exalt Christ but not attending to the Command of Christ Iesus to permit the Tares to grow in the field of the World they made the Garden of the Church and Field of the World to be all one and might not onely sometimes in their zealous mistakes persecute good wheat in stead of Tares but also pluck up thousands of those precious stalkes by commotions and combustions about Religion as hath been since practised in the great and wonderfull changes wrought by such Wars in many great and mighty States and Kingdomes as we heard even now in the Observation of the King of Bohemia CHAP. LXV Peace DEare Truth before you leave this passage concerning the Emperours I shall desire you to glance your eye on this not unworthy observation to wit how fully this worthy Answerer hath learned to speake the roaring language of Lyon-like Persecution far from the purity and peaceablenesse of the Lambe which he was wont to expresse in England For thus he writes More and greater Princes then these you mention saith he have not tolerated Hereticks and Schismaticks notwithstanding their pretence of Conscience and their arrogating the Crown of Martyrdome to their suffâ—ings Truth Thy tender eare and heart sweet Peace endures not such language 'T is true that these termes Hereticks or wilfully obstinate and Schismaticks or Renders are used in Holy Writ 't is true also that such pretend conscience and challenge the crowne of Martyrdome to their suffrings Yet since as King Iames spake in his Marke of a false Church on Revel 20. the Wicked persecute and besiege and the Godly are persecuted and besieged this is the common clamour of Persecuters against the Messengers and Witnesses of Iesus in all Ages viz. You are Hereticks Schismaticks factious seditious rebellious Have not all Truths witnesses heard such reproaches You pretend conscience You say you are persecuted for Religion You will say you are Martyrs Oh it is hard for Gods children to fall to opinion and practice of Persecution without the ready learning the language thereof And doubtlesse that Soule that can so readily speake Babels language hath cause to fear that he hath not yet in point of Worship left the Gates or Suburbs of it Peace Againe in blaming Iulian and Valens the Arrian for tolerating all weeds to grow he notes their sinfull end that thereby they might choake the vitals of Christianity and seemes to consent in this and other passages foregoing and following on a speech of Ierome that the weeds of false Religions tolerated in the world have a power to choake and kill true Christianity in the Church Truth I shall more fully answer to this on Ieromes speech and shew that if the weeds be kept out of the Garden of the Church the Roses and Lilies therein will flourish notwithstanding that weeds abound in the Field of the Civill State When Christianity began to be choaked it was not when Christians lodged in cold Prisons but Downe beds of ease and persecuted others c. CHAP. LXVI Peace HE ends this passage with approbation of Q. Elizabeth for persecuting the Papists and a reproofe to King Iames for his persecuting the Puritans c. Truth I answer if Queene Elizabeth according to the Answerers Tenent and Conscience did well to persecute according to her conscience King Iames did not ill in persecuting according to his For Mr. Cotton must grant that either King Iames was not fit to be a King had not the essentiall qualifications of a King in not being able rightly to judge who ought to be persecuted and who not or else he must confesse that King Iames and all Magistrates must persecute such whom in their Conscience they judge worthy to be persecuted I say it againe though I neither approve Queen Elizabeth or K. Iames in such their persecutions yet such as hold this Tenent of persecuting for Conscience must also hold that Civill Magistrates are not essentially fitted and qualified for their function and office except they can discerne clearly the difference betweene such as are to be punished and persecuted and such as are not Or else if they be essentially qualified without such a religious spirit of discerning and yet must persecute the Hereticke the Schismaticke c. must they not persecute according to their conscience and perswasion And then doubtlesse though he bee excellent for Civill Government may he easily as Paul did ignorantly persecute the Son of God in stead of the Son of perdition Therefore lastly according to Christ
Iesus his command Magistrates are bound not to persecute and to see that none of their subjects be persecuted and oppressed for their conscience and worship being otherwise subject and peaceable in Civill Obedience CHAP. LXVII IN the second place I answer and aske what glory to God what good to the soules or bodies of their subjects shall Princes did these Princes bring in persecuting c. Peace Mr. Cotton tells us in his discourse upon the third Violl that Queene Elizabeth had almost fired the world in civill combustions by such her peâ—secuting For though hee bring it in to another end yet he confesseth that it raised all Christendome in combustion raised the Warres of 88. and the Spanish Invasion and he addes both concerning the English Nation and the Dutch that if God had not born witnesse to his people and their Laws in defeating the intendments of their enemies against both the Nations it might have beene the ruine of them both Truth That those Lawes and Practices of Queene Elizabeth raised those combustions in Christendome I deny not That they might likely have cost the ruine of English and Dutch I grant That it was Gods gracious worke in defeating the Intendments of their enemies I thankfully acknowledge But that God bore witnesse to such persecutions and lawes for such persecutions I deny for First event and successe come alike to all and are no Arguments of love or hatred c. Secondly the Papists in their warres have ever yet had both in Peace and War victory and dominion and therefore if successe be the measure God hath borne witnesse unto them It is most true what Daniel in his 8. and 11. and 12. Chapters and Iohn in his Revel 11. 12. and 13. Chapters write of the great successe of Antichrist against Christ Iesus for a time appointed Successe was various betweene Charles the fift and some German Princes Philip of Spaine and the Low Countries The French King and his Protestant Subjects sometimes losing sometimes winning interchangeably But most memorable is the famous history of the Waldâ—nses and Albingenses those famous Witnesses of Iesus Christ who rising from Waldâ— at Lyons in France 1160. spread over France Italy Germany and almost all Countries into thousands and ten thousands making separation from the Pope and Church of Rome These fought many Battels with various successe and had the assistance and protection of divers great Princes against three succeeding Popes and their Armies but after mutuall slaughters and miseries to both sides the finall successe of victory fell to the Popedome and Romish Church in the utter extirpation of those famous Waldensian witnesses Gods servants are all overcommers when they war with Gods weapons in Gods cause and Worship and Revel 2. and 3. Chapters seven times is it recorded To him that overcommeth in Ephesus To him that overcommeth in Sardis c. and Revel 12. Gods servants overcame the Dragon or Devill in the Romane Emperours by three weapons The blood of the Lambe The word of their Testimony and The not loving of their lives unto the death CHAP. LXVIII Peace THe Answerer in the next place descends to the third and last Head of Arguments produced by the Authour taken from the judgement of ancient and later Writers yea even of the Papists themselves who have condemned persecution for conscience sake some of which the Answerer pleaseth to answer and thus writeth You begin with Hilarie whose testimony without prejudice to the Truth we may admit For it is true the Christian Church doth not persecute but is persecuted But to excommunicate an Hereticke is not to persecute that is it is not to punish an innocent but a culpable and damnable person and that not for conscience but for persisting in errour against light of conscience whereof he hath beene convinced Truth In this Answer here are two things First his confession of the same Truth affirmed by Hilarius to wit that the Christian Church doth not persecute but is persecuted suâ—ing wiâ—h that foâ—egâ—ing observation of King Iames from Rev. 20. Peace Yet to this he addes a colour thus which saith he wee may admit without prejudice to the truth Truth I answer if it bee a marke of the Christian Church to bee persecuted and of the Antichristian oâ— false Church to persecute then those Churches cannot be truly Christian according to the first institution which either actually themselves or by the Civill power of Kings and Princes given to them or procured by them to fight for them doe persecute such as dissent from them or be opposite against them Peace Yea but in the second place he addeth that to excommunicate an Heretick is not to persecute but to punish him for sinning against the light of his own conscience c. Truth I answer if this worthy Answerer were throughly awaked from the Spouses spirituall slumber Cant. 5. and had recovered from the drunkennesse of the great Whore who intoxicateth the Nations Revel 17. It is impossible that he should so answer for First who questioneth whether to excommunicate an Heretick this is an obstinate Gainsayer as we have opened the word upon Tit. 3. I say who questioneth whether that be to persecute Excommunication being of a spirituall nature a Sentence denounced by the Word of Christ Iesus the Spirituall King of his Church and a Spirituall killing by the most sharpe two-edged Sword of the Spirit in delivering up the person excommunicate to Sathan Therefore who sees not that his Answer comes not neere our Question Peace In the Answerers second conclusion in the entrance of this Discourse he proves persecution against an Heretick for sinning against his conscience and quotes Tit. 3. 10. which only proves as I have there made it evident a Spirituall rejecting or excommunicating from the Church of God and so comes not neer the question Here again he would prove Churches charged to be false because they persecute I say he would prove them not to be false because they persecute not for saith he Excommunication is not Persecution Whereas the Question is as the whole discourse and Hilaries own amplification of the matter in this speech and the practice of all Ages testifies whether it be not a false Church that doth persecute other Churches or Members opposing her in Spirituall and Church matter not by Excommunications but by imprisonments stocking whipping sining banishing hanging burning c. notwithstanding that such persons in Civill obedience and subjection are unreproveable Truth I conclude this passage with Hilarius and the Answerer That the Christian Church doth not persecute no more then a Lilie doth scratch the Thornes or a Lambe pursue and teare the â—olves or a Turtle dove hunt the Hawkes and Eagles or a chaste and modest Virgin fight and scratch like whores and harlots And for punishing the Heretick for sinning against his conscience after conviction which in the second conclusion he affirmeth to be by a
civill sword I have at large there answered CHAP. LXIX Peace IN the next place he selecteth one passage out of Hilarie although there are many golden passages there exprest against the use of Civill Earthly Powers in the Affaires of Christ. The passage is this It is true also what he saith that neither the Apostles nor We may propogate Christian Religion by the Sword but if Pagans cannot he won by the Word they are not to be compelled by the Sword Neverthelesse this hindreth not saith he but if they or any other should blaspheme the true God and his true Religion they ought to be severely punished and no lesse doe they deserve if they seduce from the Truth to damnable Heresie or Idolatrie Truth In which Answer I observe first his Agreement with Hilarie that the Christian Religion may not be propagated by the Civill Sword Unto which I reply and aske then what meanes this passage in his first answer to the former speeches of the Kings viz. We acknowledge that none is to be constrained to beleeve or professe the true Religion till he be convinced in judgement of the Truth of it implying 2 things First that the Civill Magistrate who is to constraine with the Civill Sword must judge all the Consciences of their Subjects whether they be convinced or no. Secondly when the Civill Magistrate discerns that his Subjects consciences are convinced then he may constraine them vi armiâ— hostily And accordingly the Civill State and Magistracie judging in spirituall things who knowes not what constraint lies upon all consciences in Old and New England to come to Church and pay Church duties which is upon the point though with a sword of a finer gilt and trim in New England nothing else but that which he confesseth Hilarie saith true should not be done to wit a propagation of Religion by the Sword Againe although he confesseth that propagation of Religion ought not to be by the sword yet he maintaineth the use of the sword when persons in the judgement of the Civill State for that is implied blaspheme the true God and the true Religion and also seduce others to damnable Heresie and Idolatrie Which because he barely affirmeth in this place I shall defer my Answer unto the after Reasons of Mr Cotton and the Elders of New English Churches where Scriptures are alleadged and in that place by Gods assistance they shall be examined and answered CHAP. LXX Peace THe Answerer thus proceeds Your next Writer is Tertullian who speaketh to the same purpose in the place alleadged by you His intent is only to restraine Scapula the Roman Governour of Africa from persecuting the Christians for not offering sacrifice to their Gods and for that end fetcheth an Argument from the Law of Naturall equity not to compell any to any Religion but permit them to believe or not to believe at all Which we acknowledge and accordingly we judge the English may permit the Indians to continue in their unbeliefe neverthelesse it will not therefore be lawfull to tolerate the worship of Devils or Idols to the seduction of any from the Truth Truth Answ. In this passage he agrees with Tertullian and gives instance in America of the English permitting the Indians to continue in their unbeleefe yet withall he affirmeth it not lawfull to tolerate worshipping of Devils or seduction from the Truth I answer that in New England it is well known that they not onely permit the Indians to continue in their unbeliefe which neither they nor all the Ministers of Christ on Earth nor Angels in Heaven can helpe not being able to worke beleefe but they also permit or tolerate them in their Paganish worship which cannot be denied to be a worshipping of Devils as all false Worship is And therefore consâ—quently â—ccording to the same practice did they walke by Rule and impartially not onely the Indians but their Countrymen French Dutch Spanish Persians Turkes Iewes c. should also be permitted in their Worships if correspondent in civill obedience Peace He addes further when Tertullian saith That another mans Religion neither hurteth nor profiteth any It must be understood of private worship and Religion professed in private otherwise a false Religion professed by the members of the Church or by such as have given their names to Christ will be the ruine and desolation of the Church as appeareth by the threats of Christ to the Churchesâ— Revel 2. Truth I answer passing by that unsound distinction of members of the Church or those that have given their Names to Christ which in point of visible profession and Worship will appeare to be all one it is plaine First that Tertullian doth not there speake of private but of publike Worship and Religion Secondly Although it be true in a Church of Christ that a false Religion or Worship permitted will hurt according to those threats of Christ Revel 2. Yet in 2 cases I believe a false Religion will not hurt which is most like to have been Tertullians meaning First a false Religion out of the Church will not hurt the Church no more then weedes in the Wildernesse hurt the inclosed Garden or poyson hurt the body when it is not touched or taken yea and antidotes are received against it Secondly a false Religion and Worship will not hurt the Civill State in case the worshippers breake no civill Law and the Answerer elswhere acknowledgeth that the civill Lawes not being broken civill Peace is not broken and this only is the Point in Question CHAP. LXXI Peace YOur next Authour saith he Ierome crosseth not the Truth nor advantageth your Cause for we grant what he saith that Heresie must be cut off with the sword of the Spirit but this hinders not but being so cut downâ— if the Heretick will persist in his Heresie to the seduction of others he may be cut off also by the Civill Sword to prevent the perdition of others And that to be Ieromes meaning appeareth by his note upon that of the Apostle A little Leaven leaveneth the whole lumpe Therefore saith he a sparke as soon as it appeareth is to be extinguished and the leaven to be removed from the rest of the dough Rotten pieces of flesh are to be cut off and a scabbed beast is to be driven from the sheepfold lest the whole House Body masse of Dough and Flock be set on fire with the sparke be putrified with the rotten slesh sowred with the leaven perish by the scabbed beast Truth I answer first he granteth to Tertullian that Heresie must be cut off with the sword of the Spirit yet withall he maintaineth a cutting off by a second sword the sword of the Magistrate and conceiveth that Tertullian so meanes because he quoteth that of the Apostle A little leaven leaveneth the whole lumpe Answ. It is no Argument to prove that Tertullian meant a civill sword by alleadging 1 Cor. 5. or Gal. 5. which properly and only
appâ—ove a cutting off by the sword of the Spirit in the Church and the purging out of the leaven in the Church in the Cities of Corinth and Galatia And if Tertullian should so meane as himselfe doth yet First that grant of his that Heresie must be cut off with the sword of the Spirit implies an absolute sufficiencie in the sword of the Spirit to cut it down according to that mighty operation of Spirituall weapons 2 Cor. 10. 4. powerfully sufficient either to convert the Heretick to God and subdue his very thoughts into subjection to Christ or else spiritually to slay and execute him Secondly it is cleare to be the meaning of the Apostle and of the Spirit of God not there to speake to the Church in Corinth or Galatia or any other Church concerning any other dough or house or body or â—lock but the dough the body the house the â—lock of Christ his Church Out of which such spaâ—ks such leaven such rotten slesh and scabbed sheep are to be avoided Nor could the eye of this worthy Answerer ever be so obscured as to run to a Smiths shop for a Sword of iron and steale to helpe the Sword of the Spirit if the Sun of Righteousnesse had once been pleased to shew him that a Nationall Church which elsewhere he professeth against a state Church whether explicite as in Ola England or implicite as in New is not the Institution of the Lord Iesus Christ. The Nationall typicall State-Church of the Iewes necessarily called for such weapons but the particular Churches of Christ in all parts of the World consisting of Iewes or Gentiles is powerfully able by the sword of the Spirit to defend it selfe and â—ffend Men or Devils although the Statâ— or Kingdome wherein such a Church or Churches of Christ are gathered have neither carnall speare nor sword c. as once it was in the Nationall Church of the Land of Canaan CHAP. LXXII Peace BReutius whom you next quote saith he speaketh not to your cause Wee willingly grant you that man hath no power to make Lawes to binde conscience but this hinders not but men may see the Lawes of God observed which doe binde conscience Truth I answer In granting with Breutius that man hath not power to make Lawes to binde conscience hee overthrowes such his tenent and practice as restraine men from their Worship according to their Conscience and beleefe and constraine them to such worships though it bee out of a pretence that they are convinced which their owne soules tell them they have no satisfaction nor faith in Secondly whereas he affirmeth that men may make Lawes to see the Lawes of God observed I answer as God needeth not the helpe of a materiall sword of steele to assist the sword of the Spirit in the affaires of conscience so those men those Magistrates yea that Commonwealth which makes such Magistrates must needs have power and authority from Christ Iesus to sit Iudge and to determine in all the great controversies concerning doctrine discipline government c. And then I aske whether upon this ground it must not evidently follow that Either there is no lawfull Commonwealth nor civill State of men in the world which is not qualified with this spirituall discerning and then also that the very Commonweale hath more light concerning the Church of Christ then the Church it selfe Or that the Commonweale and Magistrates thereof must judge and punish as they are perswaded in their owne beleefe and conscience be their conscience Paganish Turkish or Antichristian what is this but to confound Heaven and Earth together and not onely to take away the being of Christianity out of the World but to take away all civility and the world out of the world and to lay all upon heapes of confusion CHAP. LXXIII Peace THe like answer saith he may bee returned to Luther whom you next alledge First that the government of the civill Magistrate extendeth no further then over the bodies and goods of their subjects not over their soules and therefore they may not undertake to give Lawes unto the soules and consciences of men Secondly that the Church of Christ doth not use the Arme of secular power to compell men to the true profession of the truth for this is to be done with spirituall weapons whereby Christians are to be exhorted not compelled But this saith hee hindreth not that Christians sinning against light of faith and conscience may justly be censured by the Church with excommunication and by the civill sword also in case they shall corrupt others to the perdition of their soules Truth I answer in this joynt confession of the Answerer with Luther to wit that the government of the civill Magistrate extendeth no further then over the bodies and goods of their subjects not over their soules who sees not what a cleare testimony from his own mouth and pen is given to wit that either the Spirituall and Church estate the preaching of the Word and the gathering of the Church the Baptisme of it the Ministry Government and Administrations thereof belong to the civill body of the Commonweale that is to the bodies and goods of men which seemes monstrous to imagine Or else that the civill Magistrate cannot without exceeding the bounds of his office meddle with those spirituall affaires Againe necessarily must it follow that these two are contradictory to themselves to wit The Magistrate power extends no further then the bodies and goods of the subject and yet The Magistrates must punish Christians for sinning against the light of faith and conscience and for corrupting the soules of men The Father of Lights make this worthy Answerer and all that feare him to see their wandring in this case not only from his feare but also from the light of Reason it selfe their owne convictions and confessions Secondly in his joint confession with Luther that the Church doth not use the secular power to compell men to the Faith and Profession of the truth he condemneth as before I have observed First his former Implication vizâ— that they may bee compelled when they are convinced of the truth of it Secondly their owne practice who suffer no man of any different conscience and worship to live in their jurisdiction except that he depart from his owne exercise of Religion and Worship differing from the worship allowed of in the civill State yea and also actually submit to come to their Church Which howsoever it is coloured over with this varnish viz. that men are compelled no further then unto the hearing of the word unto which all men are bound yet it will appeare that teaching and being taught in a Church estate is a Church worship as true and proper a Church worship as the Supper of the Lord Act. 2. 46. Secondly all persons Papist and Protestant that are conscientious have alwayes suffered upon this ground especially that they have refused to come to
Conviction and any other scandalous and heynous offender may be tolerated either in the Church without Excommunication or in the Common-weale without such punishment as may preserve others from dangerous and damnable infection CHAP. LXXIX Truth I Here observe the Answerers partiality that none but such as truly feare God should enjoy Libertie of Conscience whence the Inhabitants of the World must either come into the estate of men fearing God or else dissemble a Religion in hypocrisie or else be driven out of the World One must follow The first is only the gift of God the second and third are too commonly practised upon this ground Againe since there is so much controversie in the World where the name of Christ is taken up concerning the true Church the Ministrie and Worship and who are those that truly feare God I aske who shall judge in this case who be they that feare God It must needs be granted that such as have the power of suffring or not suffring such Consciences must judge and then must it follow as before I intimated that the Civill State must judge of the truth of the Spirituall and then Magistrates fearing or not fearing God must judge of the feare of God also that their judgement or sentence must be according to their conscience of what Religion soever Or that there is no lawfull Magistrate who is not able to judge in such cases And lastly that since the Soveraigne power of all Civill Authority is founded in the consent of the People that every Common-weale hath radically and fundamentally in it a power of true discerning the true feare of God which they transfer to their Magistrates and Officers Or else that there are no lawfull Kingdomes Cities or Townes in the World in which a man may live and unto whose Civill Government he may submit and then as I said before there must be no World nor is it lawfull to live in it because it hath not a true discerning Spirit to judge them that feare or not feare God Lastly although this worthy Answerer so readily grants that Libertie of Conscience should be suffred to them that feare God indeed yet we know what the Ministers of the Churches of New-England wrote in answer to the 3 Question sent to them by some Ministers of Old England viz. that although they confest them to be such persons whom they approved of far above themselves yea who were in their hearts to live and die together yet if they and other godly people with them comming over to them should differ in Church constitution they then could not approve their Civill cohabitation with them and consequently could not advise the Magistrates to suffer them to enjoy a Civill being within their Iurisdiction Heare O Heavens and give eare O Earth yea let the Heavens be astonished and the Earth tremble at such an Answer as this from such excellent men to such whom they esteeme for godlinesse above themselves CHAP. LXXIX Peace YEa but they say they doubt not if they were there but they should agree for say they either you will come to us or you may shew us light to come to you for we are but weak men and dreame not of perfection in this life Truth Alas who knowes not what lamentable differences have beene betweene the same Ministers of the Church of England some conforming others leaving their livings friends country life rather then conforme when others againe of whose personall godlinesse it is not questioned have succeeded by conformity into such forsaken so called Livings How great the present differences even amongst them that feare God concerning Faith Iustification and the evidence of it concerning Repentance and godly sorrow as also and mainly concerning the Church the Matter Forme Administration and Government of it Let none now thinke that the passage to New England by Sea or the nature of the Countrey can doe what onely the Key of David can doe to wit open and shut the Consciences of men Beside how can this bee a faithfull and upright acknowledgement of their weaknesse and imperfection when they preach print and practise such violence to the soules and bodies of others and by their Rules and Grounds ought to proceed even to the killing of those whom they judge so deare unto them and in respect of godlinesse far above themselves CHAP. LXXX Peace YEa but say they the godly will not persist in Heresie or turbulent Schisme when they are convinced in Conscience c. Truth Sweet Truth if the Civill Court and Magistracy must judge as before I have writâ—en and those Civill Courts are as lawfull consisting of naturall men as of godly persons then what consequences necessarily will â—ollow I have before mentioned And I adde according to this conclusion it must follow that if the most godly persons yeeld not to once or twice Admonition as is maintained by the Answerer they must necessarily be esteemed obseinate persons for if they were godly saith he they would yeeld Must it not then be said as it was by one passing sentence of Banishment upon some whose godlinesse was acknowledged that he that commanded the Iudge not to respect the poore in the cause of judgement commands him not to respect the holy or the godly person Hence I could name the place and time when a godly man a most desirable person for his trade c. yet something different in conscience propounded his willingnesse and desire to come to dwell in a certaine Towne in New England it was answered by the Chiefe of the place This man differs from us and wee desire not to be troubled So that in conclusion for no other reason in the world the poore man though godly usefull and peaceable could not be admitted to a Civill Being and Habitation on the Common Earth in that Wildernesse amongst them The latter part of the Answer concerning the Hereticke or obstinate person to be excommunicated and the scandalous offender to be punished in the Commonweale which neither of both come neere our Question I have spoken I feare too largely already Peace Mr. Cotton concludes with a confident perswasion of having removed the grounds of that great errour viz. that persons are not to be persecuted for cause of conscience Truth And I beleeve deare Peace it shall appear to them that with feare and trembling at the word of the Lord examine these passages that the charge of errour reboundeth backe even such an errour as may well bee called the bloody tenent so directly contradicting the spirit and minde and practice of the Prince of Peace so deeply guilty of the blood of soules compelled and forced to â—â—ypocrisie in a spirituall and soule rape so deeply guilty of the blood of the Soules under the Altar persecuted in all ages for the cause of Conscience and so destructive to the civill peace and welfare of all Kingdomes Countries and Commonwealths CHAP. LXXXI Peace TO this Conclusion deare Truth
Church of Christ abideth and secondly the Commonweale may be in perfect peace and quiet notwithstanding the Church the Commonweale of Christ be in distractionsâ— and spirituall oppositions both against their Religions and sometimes amongst themselves as the Church of Christ in Corinth troubled with divisions contentions c. Secondly I observe it is true the Church helpeth forward the prosperity of the Commonweale by spirituall meanes Ier. 29. 7. The prayers of Gods people procure the peace of the City where they abide yet that Christs Ordinances and administrations of Worship are appointed and given by Christ to any Civill State Towne or City as is implied by the instance of Geneva that I confidently deny The Ordinances and Discipline of Christ Iesus though wrongfully and prophanely applied to naturall and unregenerate men may cast a blush of civillity and morality upon them as in Geneva and other places for the shining brightnesse of the very shadow of Christs Ordinances casts a shame upon barbarisme and incivillity yet withall I affirme that the misapplication of Ordinances to unregenerate and unrepentant persons hardens up their soules in a dreadfull sleep and dreame of their owne blessed estate and sends millions of soules to hell in a secure expectation of a false salvation CHAP. LXXXIV The second head concerning Superiority of each Power Peace BEcause contention may arise in future times which of these Powers under Christ is the greatest as it hath been under Antichrist we conceive first That the power of the Civill Magistrates is superiour to the Church policie in place honours dignity earthly power in the World and the Church superiour to him being a member of the Church Ecclesiastically that is in a Church way ruling and ordering him by Spirituall Ordinances according to God for his soules health as any other member so that all the power the Magistrate hath over the Church is temporall not spirituall and all the power the Church hath over the Magistrate is spirituall not temporall And as the Church hath no temporall power over the Magistrate in ordine ad bonum spirituale So the Magistrate hath no Spirituall power over the Church in ordine ad bonum temporale Secondly the delinquencie of either party calleth for the exercise of the power of terrour from the other part for no Rulers ordained of God are a terrour to good works but to evill Rom. 13. 3. So that if the Church offend the offence of the Church câ—lleth upon the Civill Magistrate either to seeke the healing thereof as a nursing father by his owne grave advice and the advice of other Churches or else if he cannot so prevaile to put forth and exercise the superiority of his power in redressing what is amisse according to the quality of the offence by the course of civill Justice On the other side if the Magistrate being a member of the Church shall offend the offence calleth upon the Church either to seek the healing thereof in a brotherly way by conviction of his sinne or else if they cannot prevaile then to exercise the superiority of their power in removing of the offence and recovering of the offendour by Church censures If the end of Spirituall or Church power is bonum spirituale a spirituall good and the end of Civill or State power is bonum temporale a temporall good And secondly if the Magistrate have no spirituall power to attaine to his temporall end no more then a Church hath any temporall power to attaine to her Spirituall end as is confest I demand if this be not a contradiction against their owne disputes tenents and practices touching that question of persecution for cause of conscience For if the Magistrate be supreme Iudge and so consequently give supreme judgement sentence and determination in matters of the first Table and of the Church and be custos utriusque Tabule keepers of both Tables as they speake and yet have no Spirituall power as is affirmed how can he determine what the true Church and Ordinances are and then set them up with the power of the Sword How can he give judgement of a false Church a false Ministery a false Doctrine false Ordinances and with a Civil Sword pull them down if he have no Spiritual power authority or commission from Christ Iesus for these ends and purposes Further I argue thus If the civill officers of State must determine judge and punish in Spiritual causes his power authority and commission must be either Spirituall or Civill or else he hath none at all and so acts without a commission and warrant from the Lord Iesus and so consequently stands guilty at the Bar of Christ Iesus to answer for such his practice as a transcendent Delinquent Now for civill power these worthy Authors confesse that the Government of the civill Magistrate extendeth no further then over the bodies and goods of the Subject and therefore hath no civill power over the Soule and therefore say I not in Soule-causes Secondly It is here confest in this passage that to attaine his Civill end or Bonum temporale he hath no Spirituall power and therefore of necessitie out of their own mouths must they be judged for provoking the Magistrate without either Civill or Spirituall power to judge punish and persecute in Spirituall causes and to feare and tremble lest they come neere those frogs which proceed out of the mouth of the Dragon and Beast and false Prophet who by the same Arguments which the Authours here use stirre up the Kings of the Earth to make warre against the Lambe Christ Iesus and his Followers Revel 17. CHAP. LXXXV IN the next place I observe upon the point of Delinquencie such a confusion as Heaven and Earth may stand amazed at If the Church offend say they after advice refused in conclusion the Magistrate must redresse that is punish the Church that is in Church offences and cases by a course of Civill justice On the other side if the Civill Magistrate offend after Admonition used and not prevailing in conclusion the Church proceeds to censure that is to Excommunication as is afterward more largely proved by them Now I demand if the Church be a Delinquent who shall judge It is answered the Magistrate Againe if the Magistrate be a Delinquent I aske who shall judge It is answered the Church Whence I observe which is monstrous in all cases in the World that one person to wit the Church or Magistrate shall be at one time the Delinquent at the Bar and the Iudge upon the Bench. This is cleere thus The Church must judge when the Magistrate offends and yet the Magistrate must judge when the Church offends and so consequently in this case must judge whether she contemne Civill Authority in the Second Table for thus dealing with him Or whether she have broken the rules of the first Table of which say they God hath made him Keeper and Conserver And therefore though the
Church make him a Delinquent at the Bar yet by their confession God hath made him a Iudge on the Bench. What blood what tumults hath been and must be spilt upon these grounds Peace Deare Truth No question but the Church may punish the Magistrate spiritually in spirituall cases and the Magistrate may punish the Church civilly in civill cases But that for one and the same cause the Church must punish the Magistrate and the Magistrate the Church this seemes monstrous and needs explication Truth Sweet Peace I illustrate with this Instance A true Church of Christ of which according to the Authors supposition the Magistrate is a member chooseth and calls one of her members to office The Magistrate opposeth The Church perswaded that the Magistrates exceptions are insufficient according to her priviledge which these Authours maintaine against the Magistrates prohibition proceeds to Ordaine her officer The Magistrate chargeth the Church to have made an unfit and unworthy choice and therefore according to his place and power and according to his conscience and judgement he suppresseth such an officer and makes void the Churches choice Upon this the Church complaines against the Magistrates violation of her priviledgesâ— given her by Christ Iesus and cries out that the Magistrate is turned Persecuterâ— and not prevailing with admonition she proceeds to Excommunication against him The Magistrate according to his conscience endures not such profanation of Ordinances as he conceives and therefore if no advice and admonition prevaile he proceeds against such obstinate abusers of Christs holy Ordinances as the Authors grant he may in Civill Court of justice yea and I adde according to the patterne of Israel cuts them off by the sword as obstinate usurpers and prophaners of the holy things of Christ. I demand what helpe hath any poore Church of Christ in this case by maintaining this power of the Magistrate to punish the Church of Christ I meane in spirituall and Soule-cases for otherwise I question not but he may put all the members of the Church to death justly if they commit crimes worthy thereof as Paul spake Acts 23. Shall the Church here slie to the Popes Sanctuarie against Emperours and Princes excommunicate to wit give away their crowns kingdomes or dominions and invite forraigne Princes to make War upon them and their Territories The Authors surely will disclaime this and yet I shall prove their Tenents tend directly unto such a practise Or secondly shall she say the Magistrate is not a true Magistrate ' because not able to judge and determine in such cases This their confession will not give them leave to say because they cannot deny unbelievers to be lawfull Magistrates and yet it shall appeare not withstanding their conâ—ession to the contrary their Tenents imply that none but a Magistrate after their own conscience is a lawfull Magistrate Therefore thirdly they must ingenuously and honestly confesse that if it be the duty of the Magistrate to punish the Church in spirituall cases he must then judge according to his conscience and perswasion whatever his conscience be and then let all men judge into what a wofull state they bring both the civill Magistrate and Church of Christ by such a Church-destroying and State-destroying Doctrine Peace Some will here say in such a case either the Magistrate on the Church must judge either the Spirituall or Civill State must be supreme I answer if the Magistrate be of another Religion First What hath the Church to judge him being without 1 Cor. 5. Secondly If he be a member of the Churchâ— doubtles the Church hath power to judge in spirituall and Soule-cases with spirituall and Church censures all that are within 1â— Cor. 5. Thirdly If the Church offend against the civill peace of the State by wronging the bodies or goods of any the Magistrate bears not the sword in vaine Rom. 13. to correct any or all the members of the Church And this I conceive to be the onely way of the God of Peace CHAP. LXXXVI The third head concerns the End of both these Powers FIrst the common and last end of both is Gods glory and Mans eternall felicitie Secondly the proper ends First of Commonwealth is the procuring preserving increasing of externall and temporall peace and felicitie of the State in all Godlines and Honestie 1 Tim. 2. 1 2. Secondly of the Church a begetting preserving increasing of internall and spirituall peace and felicity of the Church in all godlinesse and honesty Esay 2. 3 4. and 9. 7. So that Magistrates have power given them from Christ in matters of Religion because they are bound to see that ouâ—ward peace be preserved not in all ungodlinesse and dishonesty For such peace is Satanicall but in all godlinesse and honesty for such peace God aymes at And hence the Magistrate is custos of both the Tables of godlinesse in the first of Honesty in the second for Peace sake Hee must see that honesty be preserved within his jurisdiction or else the subject will not be bonus Cives Hee must see that godlinesse as well as honesty be preserved else the subject will not be bonus vir who is the best bonus cives Hee must see that godlinesse and honesty be preserved or else himselfe will not bee bonus Magistratus Truth In this passage here are divers particulars affirmed marvellous destructive both to godlinesse and honesty though under a faire maâ—ke and colour of both First it will appeare that in spirituall things they make the Garden and the Wildernesse as often I have intimated I say the Garden and the Wildernesse the Church and the World are all one for thus If the Powers of the World or Civill State are bound to propose externall Peace in all godlinesse for their end and the end of the Church be to preserve internall Peace in all godlinesse I demand if their end godlinesseâ— bee the same is not their power and state the same also unlesse they make the Church subordinate to the Common-wealths and or the Commonweale subordinate to the Churches end which being the governour and setter up of it and so consequently the Iudges of it it cannot be Now iâ— godlinesse bee the worshipping and walking with God in Christ is not the Magistrate and Commonweale charged more by this tenent with the worship and Ordinances of God then the Church for the Magistrate they charge with the externall peace in godlinesse and the Church but with the internall I aske further what is this internall peace in all godlinesse whether intend they internall within the Soule which onely the eye of God can see opposed to externall or visible which man also can discerne or else whether they meane internall that is spirituall soule matters maâ—ters of Gods Worship and then I say that peace to wit of godlinesse or Gods worship they had before granted to the civill State Peace The Truth is as I now perceive the best and most godly of
that judgement declare themselves never to have seene a true difference betweene the Church and the World and the Spirituall and Civill State and howâ—oever these worthy Authours seeme to make a kinde of separation from the World and professe that the Church must consist of spirituall and living Stones Saints Regenerate persons and so make some peculiar inclosed Ordinances as the Supper of the Lord which none say they but godly persons must taste of yet by compelling all within their Iurisdiction to an outward conformity of the Church worship of the Word and Prayer and maintenance of the Ministry thereof they evidently declare that they still lodge and dwell in the confused mixtures of the uncleane and cleane of the flock of Christ and Herds of the World together I meane in spirituall and religious worship Truth For a more ful and clear discussion of this Scripture 1 Tim. 2. 1. 2. on which is weakly built such a mighty building I shall propose and resolve these foure Quaeries CHAP. LXXXVII First what is meant by godlinesse and honesty in this place Secondly what may the scope of the holy Spirit of God be in this place Thirdly whether the civill Magistrate was then custos utriâ—â—sque Tabulae keeper of both Tables c. Fourthly whether a Church or Congregation of Christians may not live in godlinesse and honesty although the civill Magistrate be of another conscience and worship and the whole State and Country with him To the first What is here meant by godlinesse and honesty Answ. I finde not that the Spirit of God here intendeth the first and second Table For how ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie godlinesse or the worship of God yet the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde not that it signifies such an honesty as compriseth the duties of the second Table but such an honesty as signifies solemnity gravity and so it is turned by the Translatours Tit. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in doctrine incorruptnesse gravity which doctrine cannot there bee taken for the doctrine of the civill state or second Table but the gravity majesty and solemnity of the spirituall doctrine of Christianity So that according to the Translatours owne rendring of that word in Titus this place of Timothy should be thus rendred In all godlinesse or worshipping of God and gravity that is a solemne or grave profession of the worship of God and yet this mistaken and misinterpreted Scripture is that great Castle and strong Hold which so many â—lye unto concerning the Magistrates charge over the two Tables Secondly what is the scope of the Spirit of God in this place I answer first negatively the scope is not to speake of the duties of the first and second Table Nor secondly is the scope to charge the Magistrate with forcing the people who have chose him to godlinesse or Gods worship according to his conscience the Magistrate keeping the peace of externall godlinesse and the Church of internall as is affirmed but Secondly positively I say the Spirit of God by Paul in this place provokes Timothy and the Church at Ephesus and so consequently all the Ministers of Christs Churches and Christians to pray for two things First for the peaceable and quiet state of the Countries and places of their abode that is implyed in their praying as Paul directs them for a quiet and peaceable condition and suits sweetly with the command of the Lord to his people even in Babel Ier. 29. 7. Pray for the peace of the City and seeke the good of it for in the Peace thereof it shall goe well with you Which Ruie will hold in any Pagan or Popish city and therefore consequently are Gods people to pray against Warres Famines Pestilences and especially to bee far from kindling coales of War and endeavour the bringing in and advancing their conscience by the sword Secondly they are here commanded to pray for the salvation of all men that all men and especially Kings and Magistrates might be saved and come to the knowledge of the truth implying that the grave or solemne and shining profession of godlinesse or Gods worship according to Christ Iesus is a blessed meanes to cause all sorts of men to be affected with the Christian profession and to come to the same knowledge of that one God and one Mediatour Christ Iesus All which tends directly against what it is brought for to wit the Magistrates forcing all men to godlinesse or the worshipping of God which in truth causeth the greatest breach of peace and the greatest distractions in the World and the setting up that for godlinesse or worship which is no more then Nebuchadnezzars golden Image a State worship and in some places the worship of the Beast and his Image Dan 3. Rev. 13. CHAP. LXXXVIII THirdly I quaerie whether the Civill Magistrate which was then the Roman Emperour was keeper or guardian of both Tables as is affirmed Scripture and all History tell us that those Caesars were not only ignorant without God without Christ c. but professed worshippers or maintainers of the Roman gods or divells as also notorious for all sorts of wickednesse and lastly cruell and bloudy Lions and Tygers toward the Christians for many hundred yeares Hence I argue from the wisdome love and faithfulnesse of the Lord Iesus in his house it was impossible that he should appoint such ignorant such Idolatrous such wicked and such cruell persons to be his chiefe Officers and Deputy Lieutenants under himselfe to keep the worship of God to guard his Church his Wife No wise and loving father was ever knowne to put his childe no not his beasts dogs or swine but unto fitting keepers Men judge it matter of high complaint that the Records of Parliament the Kings children the Tower of London the Great Seale should be committed to unworthy keepers And can it be without high blasphemie conceived that the Lord Iesus should commit his Sheep his Children yea his Spouse his thousand shields and bucklers in the Tower of his Churchâ— and lastly his Great and Glorious Broad Seales of Baptisme and his Supper to be preserved pure in their adminstrations I say that the Lord Iesus who is wisdome and faithfulnesse it selfe should deliver these to such keepers Peace Some will say it is one thing what persons are in â—act and practice another what they ought to be by right and office Truth In such cases as I have mentioned no man doth in the common eye of reason deliver such matters of charge and trust to such as declare themselves and sinnes like Sodome at the very time of this great charge and trust to be committed to them Peace It will further be said that many of the Kings of Iudah who had the charge of establishing reforming and so consequently of keeping the first Table the Church Gods worship c. were notoriously wicked Idolatrous c. Truth I must
then say the case is not alike for when the Lord appointed the Government of Israel after the rejection of Saul to establish a Covenant of succession in the type unto Christ let it bee minded what patterne and president it pleased the Lord to set for the after Kings of Israel and Iudah in David the man after His owne Heart But now the Lord Iesus being come Himselfe and having fulfilled the former types and dissolved the Nationall State of the Church and established a more Spirituall way of worship all the World over and appointed a Spirituall government and governours it is well knowne what the Roman Caesars were under whom both Christ Iesus Himselfe and his Servants after him lived and suffered so that if the Lord Iesus had appointed any such Deputies as we finde not a tittle to that purpose nor have a shadow of true reason so to thinke he must I say in the very first institution have pitched upon such persons for these Custodes utriâ—â—que Tabulae keâ—pers of both Tables as no man wiâ—e or faithfull or loving would have choâ—en in any of the former Instances or cases of a more inferiour nature Beside to that great pretence of Israel I have largely spoken toâ— Secondly I aske how could the Roman Caesars or any Civill Magistrates be custâ—des keepers of the Church and worship of God when as the Authours of these positions acknowledge that their Civill power extends but to bodies and goods And for Spirituall power they say they have none ad bonum temporale to a temporall good which is their proper end and then having neither Civill nor Spirituall power from the Lord Iesus to this purpose how come they to be such Keepers as is pretended Thirdly If the Roman Emperours were Keepers what Keepers were the Apostles unto whom the Lord Iesus gave the care and charge of the Churches and by whom the Lord Iesus charged Timothy 1 Tim. 6. to keep those commands of the Lord Iesus without spot untill his comming These Keepers were called the foundation of the Church Ephes. 2. 20. and made up the Crowne of 12 Stars about the head of the Woman Rev. 12. whose names were also written in the 12 foundations of New Ierusalem Rev. 21. Yea what Keepers then are the ordinary Officers of the Church appointed to be the Shepherds or Keepers of the Flocke of Christ appointed to be the Porters or Dore-keepers and to watch in the absence of Christ Mark 13. 34. Acts 20. Yea what charge hath the whole Church it selfe which is the pillar and ground of Truth 2 Tim. 2. in the midst of which Christ is present with his Power 1 Cor. 5. to keep out or cast out the impenitent and obstinate even Kings and Emperours themselves from their Spirituall society 1 Cor. 5. Iam. 3. 1. Gal. 3. 28. 4. I aske whether in the time of the Kings of Israel and Iudah whom I confesse in the typicall and Nationall state to be charged with both Tables I aske whether the Kings of the Assyrians the Kings of the Ammonites Moabites Philistims were also constituted and ordained Keepers of the worship of God as the Kings of Iudah were for they were also lawfull Magistrates in their Dominions or whether the Roman Emperours were custodes or keepers more then they or more then the King of Babylon Nebuchadnezzar under whose Civill government Gods people lived and in his owne Land and City â—er 29. CHAP. LXXXIX Peace YOu remember deare Truth that Constantinâ— Theodosâ—us and others were made to beleeve that they were the Antitypes of the Kings of Iudah the Church of God and Henry the 8. was told that that Title Defensor Fidei Defendour of the Faith though sent him by the Pope for writing against Luther was his owne Diadem due unto him from Heaven So likewise since the Kings and Qâ—eens of England have been instructed Truth But it was not so from the beginning as that very difference between that Nationall state of the Church of God then and other Kings and Magistrates of the World not so charged doth clearly evince and leadeth us to the Spirituall King of the Church Christ Iesus the King of Israel and his Spirituall Government and Governours therein Fifthly I aske whether had the Roman Caesars more charge to see all their Subjects observe and submit to the worship of God in their dominion of the World then a master father or husband now under the Gospel in his Familie Families are the foundations of government for what is a Commonweale but a Commonweale of Families agreeing to live together for common good Now in families suppose a beleeving Christian Husband hath an unbeleeving Antichristian wife what other charge in this respect is given to an husband 1 Cor. 7. but to dwell with her as an husband if she be pleased to dwell with him but to bee so farre from forcing her from her conscience unto his as that if for his conscience sake she would depart he was not to force her to tarry with him 1 Cor. 7. Consequently the Father or Husband of the State differing from the Commonweale in Religion ought not to force the Common-weale nor to be forced by it yet is he to continue a civill husbands care if the Commonweale will live with him and abide in civill covenant Now as a husband by his love to the truth and holy conversation in it and seasonable exhortations ought to indeavour to save his wife yet abhorring to use corporall compulsion yea in this case to childe or servant so ought the Father Husband Governor of the Commonweale endeavour to win and save whom possibly he may yet farre from the appearance of civill violence Sixthly if the Romane Emperours were charged by Christ with his Worship in their dominion and their dominion was over the world as was the dominion of the Grecian Persian and Babylonian Monarchy before them who sees not if the whole world bee forced to turne Christian as afterward and since it hath pretended to doe who sees not then that the world for whom Christ Jesus would not pray and the God of it are reconciled to Iesus Christ and the whole field of the world become his inclosed garden Seventhly if the Romane Emperors ought to have been by Christs appointment Keepers of both Tables Antitypes of Israel and Iudahs Kings how many millions of Idolaters and Blasphemers against Christ Iesus and his worship ought they to have put to death according to Israels patterne Lastly I aske if the Lord Iesus had delivered his Sheepe and Children to these Wolves his Wife and Spouse to such Adulterers his precious Iewels to such great Theeves and Robbers of the world as the Romane Emperours were what is the reason that he was never pleased to send any of his servants to their gates to crave their helpe assistance in this his worke to put them in minde of their office to chalenge and claime such a service
from them according to their office as it pleased God alwayes to send to the Kings of Israel and Judah in the like case Peace Some will here object Pauls appealing to Caesar. Truth And I must refer them to what I formerly answered to that Objection Paul never appealed to Caesar as a Judge appointed by Christ Jesus to give definitive sentence in any spirituall or Church controversie but against that civill violence and murther which the Iewes intended against him Paul justly appealed For otherwise if in a spirituall cause he should have appealed he should have overthrowne his owne Apostleship and Power given him by Christ Iesus in spirituall things above the highest Kings or Emperors of the world beside CHAP. XC Peace BLessed Truth I shall now remember you of the fourth Quaerie upon this place of Timothy to wit whether a Church of Christ Iesus may not live in Gods worship and comelinesse notwithstanding that the civill Magistrate professe not the same but a contrary Religion and Worship in his owne person and the Country with him Truth I answer the Churches of Christ under the Roman Emperours did live in all godlinesse and christian gravity as appeares by all their holy and glorious practices which the Scripture abundantly testifies Secondly this â—lowes from an institution or appointment of such a power and authority left by the Lord Iesus to his Apostles and Churches that no ungodlinesse or dishonesty in the first appearance of it was to be suffered but supprest and cast out from the Churches of Christ even the little Leaven of doctrine or practice 1 Corinth 5. Gal. 5. Lastly I adde that although sometimes it pleaseth the Lord to vouchsafe his servants peace and quietnesse and to command them here in Timothy to pray for it for those good ends and purposes for which God hath appointed civill Magistracy in the world to keepe the world in peace and quietnesse Yet Gods people have used most to abound with godlinesse and honesty when they have enjoyed least peace and quietnesse Then like those spices Cant. 4. Myrrhe Frankincense Saffron Calamus c. they have yeelded the sweetest favour to God and man when they were pounded and burnt in cruell persecution of the Romane Censors then are they as Gods Venison most sweet when most hunted Gods Stars shining brightest in the darkest night more heavenly in conversation more mortified more abounding in love each to other more longing to be with God when the inhospitable and salvage World hath used them like strangers and forced them to hasten home to another Country which they professe to seeke CHAP. XCI Peace DEare Truth it seemes not to be unseasonable to close up this passage with a short descant upon that Assertion viz. A subject without godlinesse will not be bonus vir a good man nor a Magistrate except he see godlinesse preserved will not be bonus Magistratus Truth I confesse that without godlinesse or a true wâ—rshipping of God with an upright heart according to Gods Ordinances neither Subjects nor Magistrates can please God in Christ Iesus and so be spiritually or christianly good which few Magistrates and few men either come to or are ordained unto God having chosen a little â—lock out of the world and those generally poore and meane 1 Cor. 1. Iam. 2. Yet this I must remember you of that when the most High God created all things of nothing he saw and acknowledged divers sorts of goodnesse which must still be acknowledged in their distinct kindes a good Ayre a good Ground a good Tree a good Sheepe c. I say the same in Artificialls a good Garment a good House a good Sword a good Ship I also adde a good City a good Company or Corporation a good Husband Father Master Hence also we say a good Physitian a good Lawyer a good Sea-man a good Merchant a good Pilot for such or such â— shoare or Harbour that is Morally Civilly good in their severall Civill respects and imployments Hence Psal. 133. the Church or Citie of God is compared to a Citie compact within it selfe which compactnes may be found in many Townes and Cities of the World where yet hath not shined any spirituall or supernaturall goodnesse Hence the Lord Iesus Matth. 12. describes an ill state of an house or kingdome viz. to be divided against it selfe which cannot stand These I observe to prove that a Subject a Magistrate may be a good Subject a good Magistrate in respect of civill or morall goodnes which thousands want and where it is it is commendable and beautifull though Godlines which is infinitely more beautifull be wanting and which is onely proper to the Christian state the Commonweale of Israel the true Church the holy Nation Ephes. 2. 1 Pet. 2. Lastly however the Authors deny that there can be Bonus Magistratus a good Magistrate except the see all Godlines preserved yet themselves confesse that civill honesty is sufficient to make a good Subject in these words viz. He must see that Honestie be preserved within his jurisdiction else the Subject will not be Bonus civâ—s a good citizen and doubtlesse if the Law of Relations hold true that civill honestie which makes a good citizen must also together with qualifications sit for a Commander make also a good Magistrate CHAP. XCII Peace THe 4. head is The proper meanes of both these Powers to attaine their ends First the proper meanes whereby the Civill Power may and should attaine its end are onely Politicall and principally these Five First the erecting and establishing what forme of Civill Government may seeme in wisedome most meet according to generall rules of the Word and state of the people Secondly the making publishing and establishing of wholesome Civill Lawes not only such as concerne Civill Justice but also the free passage of true Religion for outward Civill Peace ariseth and is maintained from them both from the latter as well as from the former Civill peace cannot stand intire where Religion is corrupted 2 Chron. 15. 3. 5. 6. Iudg. 8. And yet such Lawes though conversant about Religion may still be counted Civill Lawes as on the contrary an Oath doth still remaine Religious though conversant about Civill matters Thirdly Election and appointment of Civill officers to see execution of those Lawes Fourthly Civill Punishments and Rewards of Transgressors and Observers of these Lawes Fifthly taking up Armes against the Enemies of Civill Peace Secondly the meanes whereby the Church may and should attaine her ends are only ecclesiasticall which are chiefly five First setting up that forme of Church Government only of which Christ hath given them a pattern in his Word Secondly acknowledging and admitting of no Lawgiver in the Church but Christ and the publishing of his Lawes Thirdly Electing and ordaining of such officers onely as Christ hath appointed in his Word Fourthly to receive into their fellowship them that are approved and inâ—licting Spirituall censures against them that offend
Fifthly Prayer and patience in suffering any evill from them that be without who disturbe their peace So that Magistrates as Magistrates have no power of setting up the Forme of Church Government electing Church officers punishing with Church censures but to see that the Church doth her duty herein And on the other side the Churches as Churches have no power though as members of the Common-weale they may have power of erecting or altering formes of Civill Government electing of Civill officers inflicting Civill punishments no not on persons excommunicate as by deposing Magistrates from their Civill Authoritie or withdrawing the hearts of the people against them to their Lawes no more then to discharge wives or children or servants from due obedience to their husbands parents or masters or by taking up armes against their Magistrates though he persecute them for Conscience for though members of Churches who are publique officers also of the Civill State may suppresse by force the violence of Usurpers as Iehoiada did Athaliah yet this they doe not as members of the Church but as officers of the Civill State Truth Here are divers considerable passages which I shall briefly examine so far as concernes oâ—r controversie First whereas they say that the Civill Power may erect and establish what forme of civill Government may seeme in wisedome most meet I acknowledge the proposition to be most true both in it self and also considered with the end of it that a civill Government is an Ordinance of God to conserve the civill peace of people so farre as concernes their Bodies and Goods as formerly hath beene said But from this Grant I infer as before hath been touched that the Soveraigne originall and foundation of civill power lies in the people whom they must needs meane by the civill power distinct from the Government set up And if so that a People may erect and establish what forme of Government seemes to them most meete for their civill condition It is evident that such Governments as are by them erected and established have no more power nor for no longer time then the civill power or people consenting and agreeing shall betrust them with This is cleere not only in Reason but in the experience of all common-weales where the people are not deprived of their naturall freedome by the power of Tyrants And if so that the Magistrates receive their power of governing the Church from the People undeniably it followes that a people as a people naturally considered of what Nature or Nation soever in Europe Asia Africa or America have fundamentally and originally as men a power to governe the Church to see her doe her duty to correct her to redresse reforme establish c. And if this be not to pull God and Christ and Spirit out of Heaven and subject them unto naturall sinfull inconstant men and so consequently to Sathan himselfe by whom all peoples naturally are guided let Heaven and Earth judge Peace It cannot by their owne Grant be denied but that the wildest Indians in America ought and in their kind and severall degrees doe to agree upon some formes of Government some more civill compact in Townes c. some lesse As also that their civill and earthly Governments be as lawfull and true as any Governments in the World and therefore consequently their Governors are Keepers of the Church or both Tables if any Church of Christ should arise or be amongst them and therefore lastly if Christ have betrusted and charged the civill Power with his Church they must judge according to their Indian or American consciences for other consciences it cannot be supposed they should have CHAP. XCIII Truth AGaine whereas they say that outward Civill peace cannot stand where Religion is corrupted and quote for it 2 Chron. 15. 3. 5. 6 Iudges 8. I answer with aamâ—ration how such excellent spirits as these Authors are furnished with not only in heavenly but earthly affaires should so forget and be so fast asleep in things so palpably evident as to say that outward civill peace cannot stand where Religion is corrupt When so many stately Kingdomes and Governments in the world have long and long enjoyed civill peace and quiet notwithstanding their Religion is so corrupt as that there is not the very Name of Iesus Christ amongst them And this every Historian Merchant Traveller in Europeâ— Asia Africa America can testifie for so spake the Lord Iesus himselfe Ioh. 16. The world shall sing and rejoyce Secondly for that Scripture 2 Chron. 15. 3 c relating the miseries of Israel and Iudah and Gods plaâ—es upon the people for corruption of their Religion it must still have refereâ—ce 〈◊〉 peculiar state unto which God called the seed of one man Abraham in a figure dealing so with them as he dealt not with any Nation in the World Psal. 1. â—6 Rom. 9. The Antitype to this State I have proved to be the Christian Church which consequently hath been and is â—fflictâ—d 〈◊〉 spirituall plagues desolations and captivitiâ—s for corâ—upting of that Religion which hath been revealed unto them This appeares by the 7 Churches and the people of God now so many â—uâ—dreâ— yeares in wofull bondage and slaverte to the mysticall Babel untill the time of their joyfull deliverance Peace Yea but they say that such Lawes as are conversant about Religion may still be accountâ—d Civill Lawes as on the contrary an Oath doth still remaine Religious though conversant about Civill matters Truth Lawes respecting Religion are two-fold First such as concerne the acts of Worship and the Worship it self the Ministers of it their fitnes or unfitnes to be suppressed or established and for such Lawes we find no footing in the New Testament of Jesus Christ. Secondly Lawes respecting Religion may be such as meerly concerne the Civill State Bodies and Goods of such and such persons professing these and these Religions vizâ— that such and such persons notorious for Mutinies Treasonsâ— Rebellions Massacres be disarmed Againe that no persons Papists Iewes Turkes or Indians be disturbed at their worship a thing which the very Indians abhor to practice toward any Also that imanitie and freedome from Tax and Toll may be granted unto the people of such or such a Religion as the Magistrate pleaseth Ezra 7. These and such as are of this nature concerning only the bodies and goods of such and such Religious persons I confesse are meerely Ciâ—ill But now on the other hand that Lawes restraining persons from such and such a Worship because the Civill state judgeth it to be false That Laws constraining to such such a worship because the Civill State judgeth this to be the only â—rue way of worshipping God That such and such a Reformation of Worship be submitted unto by all Subjects in such a Iurisdiction That such and such Churches Ministers Ministries be pullâ— downe and such and such Churches Ministries and Ministrations set up That such
simply unlawfull as unto a falsely constituted Church Ministry Worship Administration and they shall not escape the Dâ—ch by being led blindefold by the Magistrate but though hee fall in first yet they shall in after him and upon him to his greater and more dreadfull judgement In particular thus If the Magistrate may restraine me from that gesture in the Supper of the Lord which I am perswaded I ought to practice he may also restraine me by his commands from that Supper of the Lord it selfe in such or such a Church according to my conscience If he cannot as they grant constraine me to such or such a garment in the worship of God can he constraine me to worship God by such a Ministry and with such worship which my soule and conscience cannot be perswaded is of God If he cannot command me in that circumstance of time to worship God this or that day can he command mee to the worship it selfe Peace Me thinkes I discerne a threefold guilt to lye upon such Civill powers as impose upon and inforce the conscience though not unto the ministration and participation of the Seales yet either to depart from that worship which it is perswaded of or to any exercise or worship which it hath not faith in First of an appearance of that Arminian Popish doctrine of freewill as if it lay in their owne power and ability to beleeve upon the Magistrates command since it is confessed that what is submitted to by any without faith it is sinne be it never so true and holy Rom. 14. Secondly since God only openeth the heart and worketh the will Phil. 2. it seemes to be an high presumption to suppose that together with a command restraining from or constraining to worship that God is also to be forced or commanded to give faith to open the heart to incline the will c. Thirdly A guilt of the hypocrisie of their subjects and people in forcing them to act and practice in matters of Religion and Worship against the doubts and checks of their consciences causing their bodies to worship when their soules are far off to draw near with their lips their hearts being far off c. With lesse sinne ten thousand fold may a naturall â—ather force his 〈◊〉 or the Father of the Commonweale force all the maydens in a Country to the marriage beds of such and such men whom they cannot love then the soules of these and other subjects to such worship or Ministry which is either a true or false because Cant. 1. 16. Truth Sweet Peace your conclusions are undeniable and O that they might sinke deep into those Noble and Honourable Bosomes it so deeply concernes but proceed CHAP. XCV Peace IN that fifth head they further say thus Thirdly in matters Ecclesiasticall we beleeve first That Civill Magistrates have no power to make or constitute Lawes about Church affaires which the Lord Jesus hath not ordained in his Word for the well ordering of the Church for the Apostle solemnely chargeth Timothy and in him all Goverours of the Church before God and the Lord Jesus Christ who is the only Potentate the King of Kings and Lord of Lords that the Commandement given by him for the ordering of the Church be kept without spot unrebukeable to the appearing of the Lord Jesus Christ 1 Tim. 6. 14. 15. And this Commandement given in the Word the Apostle faith is able to make the man of God perfect in all Righteousnesse 2 Tim. 3. 17. And indeed the adminstration of all Christs affaires doth immediately aime at spirituall and divine ends as the worship of God and the salvation of mens soules and therefore no Law nor meanes can be devised by the wisdome or wit of man that can be fit or able to reach such ends but use must be made of such onely as the divine Wisdome and holy Will of God hath ordained Secondly We beleeve the Magistrates power in making Lawes about Church affaires is not only thus limited and restrained by Christ to matters which concerne the substance of Gods worship and of Church government but also such as concerne outward order as in Rites and Ceremonies for uniformities sake For we finde not in the Gospell that Christ hath any where provided for the uniformity of Churches but onely for their unity Paul in matters of Christian libertie commendeth the unity of their Faith in the holy Spirit giving order that wee should not judge nor condemne one another in difference of judgement and practice of such things where men live to God on both sides even though there were some errour on one side Rom. 14. to the 6. How much lesse in things indifferent where there may be no etrour on either side When the Apostle directeth the Church of Corinth that all things be done decently and in order he meant not to give power to Church Officers or to Civill Magistrates to order what ever they should thinke meet for decencie and order but only to provide that all the Ordinances of God be administred in the Church decently without unnaturall or uncivill uncomelinesse as that of long haire or womens propheâ—ying of the like and orderly without confusion or disturbance of edification as the speaking of many at once in the Church Thirdly we doe neverthelesse willingly grant that Magistrates upon due and diligent search what is the counsell and will of God in his Word concerning the right ordering of the Church may and ought to publish and declare establish and ratifie such Lawes and Ordinances as Christ hath appointed in his Word for the well ordering of Church affaires both for the gathering of the Church and the right administration of all the Ordinances of God amongst them in such a manner as the Lord hath appointed to edification The Law of Artaxerxes Ezra 7. 23. was not usurpation over the Churches liberty but a Royall and just confirmation of them Whatsoever is commanded by the God of Heaven For why should there be wrath against the King and his Sonnes Truth Deare Peace me thinkes I see before mine eyes a wall daubed up of which Ezekiel speakes with untempered morter Here they restraine the Magistrate from making Lawes either concerning the substance or ceremony of Religion but such only as Christ hath commanded and those say they must publish and declare after the example of Artaxerxes I shall herein performe two things First examine this Magistrates duty to publish declare c. such Laws and Ordinances as Christ hath appointed Secondly I shall examine that proofe from Artaxerxes Ezra 7. 23. In the first me thinks I heare the voice of the people of Israel 1 Sam. 8. 5. Make us a King that may rule over us after the manner of the Nations rejecting the Lord ruling over them by his holy Word in the mouth of his Prophets and sheltring themselves under an Arme of Flesh which Arme of Flesh God gave them in His Anger and cut off againe in His
the heart of the King viz. to restraine upon paine of Death all the millions of men under his Dominion from the Idolatties of their severall and respective Countries to constraine them all upon the like penaltie to conforme to the Worship of the God of Israel to build him a Temple erect an Altar ordaine Priests offer sacrifice observe the Fasts and Feasts of Israel yea did God put it into the Kings heart to send Levites into all the parts of his Dominion compelling them to heare which is but a naturall thing as some unsoundly speake unto which all are bound to submit Well however Ezra gives thankes to God for the Kings and so should all that feate God in all Countries if he would please to put it into the hearts of the Kings States and Parliaments to take off the yoakes of Violence and permit at least the Consciences of their Subjects and especially such as in truth make Conscience of their Worships to the God of Israel and yet no cause for Ezra then or Gods Ezra's and Israelites now to acknowledge the care and charge of Gods worship Church and Ordinances to lie upon the shoulders of Artaxerxes or any other Civill Prince or Ruler Lastly for the Confirmation or Ratification which they suppose Magistrates are bound to give to the Lawes of Christ I answer Gods cause Christs Truth and the two-edged sword of his Word never stood in need of a temporall Sword or an humane Witnes to confirme and ratifie them If we receive the witnesse of an honest man the witnesse of the most holy God is greater 1. Iohn 5. The result and summe of the whole matter is this 1. It may please God sometimes to stir up the Rulers of the Earth to permit and tolerate to favour and countenance Gods people in their worships though only out of some strong conviction of conscience or feare of wrath c. and yet themselves neither understand Gods worship nor leave their owne state Idolatry or Country worship For this Gods people ought to give thankes unto God yea and all men from this example may learne not to charge upon the Magistrates conscience besides the care of the Civill peace the bodies and goods of men the Spirituall peace in the worship of God and soules of men but hence are Magistrates instructed favourably to permit their subjects in their worships although themselves bee not perswaded to submit to them as Nebuchadnezzar Cyrus Darius and Artaxerxes did CHAP. XCVII Peace THe sixt question is this How far the Church is subject to their Lawes All those say they who are members of the Commonweale are bound to be subject to all the just and righteous Laws thereof and therefore membership in Churches not cutting men off from the membership in commonweales they are bound to be subject even every soule Rom. 13. 1. as Christ himselfe and the Apostles were in their places wherein they lived and therefore to exempt the Clergy as the Papists do from Civill subjection and to say that generatio Clerici is corruptio subditi is both sinfull and scandalous to the Gospel of God and though all are equally subject yet Church members are more especially bound to yeeld subjection and the most eminent most especially bound not only because conscience doth more strongly binde but also because their ill examples are more infectious to others pernicious to the State and provoke Gods wrath to bring vengeance on the State Hence if the whole Church or officers of the Church shall sin against the State or any person by sedition contempt of Authority heresie blasphemy oppression slander or shall withdraw any of their members from the service of the State without the consent thereof their persons and estates are liable to Civill punishments of Magistrates according to their righteous and wholsome Lawes Exod. 22. 20. Levit. 24. 16. Deut. 13. 5. 18. 10. Truth What concernes this head in civill things I gladly subscribe unto what concernes heresie blasphemy c. I have plentifully before spoken to and shall here only say 2 things First those Scriptures produced concerne only the people of God in a Church estate and must have reference onely to the Church of Christ Jesus which as Mr. Cotton confesseth is not Nationall but Congregationall of so many as may meet in one place 1 Cor. 14 therefore no Civâ—ll State can be the antitype and parallell to which purpose upon the 11 Question I shall at large shew the difference betweene that Nationall Church and State of Israel and all other States and Nations in the World Secondly If the Rulers of the Earth are bound to put to death all that worship other gods then the true God or that blaspheme that is speake evill of in a lesser or higher degree that one true God it must unavoidably follow that the beloved for the Fathers sake the Jewes whose very Religion blasphemeth Christ in the highest degree I say they are actually sonnes of death and all to be immediately executed according to those quoted Scriptures And Secondly the Townes Cities Nations and Kingdomes of the World must generally be put to the sword if they speedily renounce not their Gods and Worships and so cease to blaspheme the true God by their Idolatries This bloody consequence cannot be avoided by any Scripture rule for if that rule be of force Deut. 13. 18. not to spare or shew mercy upon person or City falling to Idolatry that bars out all favour or partiality and then what heapes upon heapes in the slaughter houses and shambles of Civill Warres must the world come to as I have formerly noted and that unnecessarily it being not required by the Lord Jesus for his sake and the Magistrates power and weapons being essentially Civill and so not reaching to the impiety or ungodlinesse but the incivility and unrighteousnesse of tongue or hand CHAP. XCVIII Peace DEare Truth these are the poysoned daggers stabbing at my tender heart Oh when shall the Prince of peace appeare and reconcile the bloudy sons of men but let me now propose their 7 head viz. In what order may the Magistrate execute punishment on a Church or Church-member that offendeth his Lawes First grosse and publicke notorious sinnes which are against the light of conscience as Heresie c. there the Magistrate keeping him under safe ward should send the offendour first to the Church to heale his conscience still provided that the Church be both able and willing thereunto By which meanes the Magistrate shall convince such an ones conscience that he seeketh his healing rather then his hurt The censure also against him shall proceed with more power and blessing and none shall have cause to say that the Magistrate persecutes men for their consciences but that he justly punisheth such an one for sinning rather against his conscience Tit. 3. 0. Secondly in private offences how the Magistrate may proceed see Chap. 12. It is not materiall
Conscience Peace What should be the reason of this their expression Truth Doubtles their Consciences tell them how few of those Churches which they yet acknowledge Churches are able and willing to hold forth Christ Iesus the Sun of Righteousnes healing with his wings the doubting and afflicted conscience Lastly their conscience tells them that a Servant of Christ Iesus may possibly be sent as an Heretick to be healed by a false Church which Church will never be willing to deale with him or never be able to convince him Peace Yea but they say by such a course the Magistrate shall convince such an ones conscience that hee seekes his good c. Truth If a man thus bound be sent to a Church to be healed in his conscience either he is an Heretick or he is not Admit he be yet he disputes in feare as the poor theefe the Mouse disputes with a terrible persecuting Cat who while she seemes to play and gently tosse yet the conclusion is a proud insulting and devouring crueltie If no Heretick but an innocent and faithfull witnes of any Truth of Jesus disputes he not as a Lambe in the Lyons paw being sure in the end to be torne in pieces Peace They adde The censure this way proceeds with more power and blessing Truth All power and blessing is from that blessed Son of God unto whom all power is given from the Father in Heaven and Earth He hath promised his presence with his Messengers preaching and baptizing to the worlds end ratifying in Heaven what they blinde or loose on Earth But let any man shew me such a commission instruction and promise given by the Son of God to Civill powers in these spirituall affaires of his Christian Kingdome and Worship Peace Lastly they conclude This course of first sending the Heretick to be healed by the Church takes away all excuse for none can say that he is persecuted for his Conscience but for sinning against his Conscience Truth Iesabel placing poore Naboth before the Elders as a blasphemer of God and the King and sanctifying the plotted and intended murther with a day of humiliation may seeme to take away all excuse and to conclude the Blasphemer worthy to be stoned But Iehovah the God of Recompences â—er 51. when he makes Inquisition for blood will find both Iesabel and Ahab guilty and make the Dogs a feast with the flesh of Iesabel and leave not to Ahab a man to pisse against the wall for as Paul in his owne plea there was nothing committed worthy of death and against thee O King saith Daniel I have not sinned Dan. 6. in any Civill fact against the State CHAP. C. Peace THeir eighth question is this viz. What power Magistrates have about the gathering of Churches First the Magistrate hath power and it is his duty to incourage and countenance such persons as voluntarily joyn themselves in holy Covenant both by his presence if it may be and promise of protection they accepting the right hand of fellowship from other neighbour Churches Secondly he hath power â—o forbid all Idolatrous and corrupt Assemblies who offer to put themselves under their patronage and shall attempt to joyne themselves into a Church-estate and if they shall not hearken to force them therefrom by the power of the Sword Psal. 101. 8. For our tolerating many Religions in a State in severall Churches beside the provoking of God may in time not only corrupt leaven divide and so destroy the peace of the Churches but also dissolve the continuity of the State especially ours whose wals are made of the stones of the Churches it being also contrary to the end of our planting in this part of the World which was not only to enjoy the pure Ordinances but to enjoy them all in purity Thirdly He hath power to compell all men within his grant to heare the Word for hearing the Word of God is a duty which the light of Nature leadeth even Heathens to The Ninivites heard Ionah though a stranger and unknowne unto them to be an extraordinary Prophet Ionah 3. And Eglon the King of Moab hearing that Ehud had a message from God he rose out of his seat for more reverent attention Iudg. 3. 20. Yet he hath no power to compell all men to become members of Churches because he hath not power to make them fit members for the Church which is not wrought by the power of the Sword but by the power of the Word Nor may he force the Churches to accept of any for members but those whom the Churches themselves can freely approve of Truth To the first branch of this head I answer That the Magistrate should encourage and countenance the Church yea and protect the persons of the Church from violence disturbance c. It being truly noble and glorious by how much the Spouse and Queene of the Lord Iesus transcends the Ladies Queens and Empresses of the World in glory beauty chastity and innocency 'T is true all Magistrates in the world do this viz. Incourage and protect that Church or Assembly of worshippers which they judge to be true and approve of but not permitting other consciences then their owne It hath come to passe in all ages and yet doubtlesse will that the Lord Iesus and His Queene are driven and persecuted out of the World To the second That the Magistrate ought to suppresse all Churches which he judgeth false he quoteth Psal. 101. 8. Betimes I will cut off the wicked of the Land that I may cut off all evill doers from the City of Jehovah unto which he addeth foure Reasons Peace Deare Truth first a word to that Scripture so often quoted and so much boasted of Truth Concerning that holy Land of Canaan concerning the City of Iehovah Ierusalem out of which King David here resolves to cut off all the wicked and evill doers I shall speake more largely on the 11 Head or Question in the differences between that and all other Lands At present I answer There is no holy Land or City of the Lord no King of Sion c. but the Church of Iesus Christ and the King thereof according to 1 Pet. 2. 9. Ye are a holy Nation and Ierusalem is the holy people of God in the true profession of Christianity Heb. 12. Gal. 4. Rev. 21. Out of which the Lord Iesus by his holy Ordinances in such a government and by such governours as he hath appointed he cuts off every wicked person and evill doer If Christ Iesus had intended any difference of plate Cities or Countries doubtlesse Ierusalem and Samaria had been thought of or the Cities of Asia wherein the Christian Religion was so gloriously planted But the Lord Iesus disclaimes Ierusalem and Samaria forth having any respect of holinesse more then other Cities Iohn 4. And the Spirit of God evidently testineth that the Churches were in the Cities and Countries not that the whole Cities or Countries were Gods holy Land
and Cities out of which all false worshippers and wicked persons were to be cut Rev. 2. 3. The Divells throne was in the City of Pergamus in respect of the state and persecution of it and yet there was also the Throne of the Lord Iesus set up in His Church of worshippers in Pergamus out of which the Balaamites and Nicholaitans and every false worshipper was to be cast though not out of the City of Pergamus for then Pergamus must have beene throwne out of Pergamus and the World out of the World CHAP. CI. Peace OH that my head were a fountaine and mine eyes Riverâ— of teares to lament my children the children of peace and light thus darkning that and other lightsome Scriptures with such darke and direfull clouds of bloud Truth Sweet Peace thy teares are seasonable and precious and botled up in the Heavens but let me adde a second consideration from that Scripture If that Scripture may now literally be applied to Nations and Cities in a parallel to Canaan and Ierusalem since the Gospel and this Psal. 101. be literally to be applied to Cities Townes and Countries in Europe and America not only such as assay to joyne themselves as they here speake in a corrupt Church estate but such as know no Church estate nor God nor Christ yea every wicked person and evill doer must be hanged or stoned c. as it was in Israel and if so how many thousands and millions of men and women in the severall Kingdomes and governments of the World must be cut off from their Lands and destroyed from their Cities as this Scripture speakes Thirdly since those persons in the New English plantations accounted unfit for Church estate yet remaine all members of the Church of England from which New England dares not separate no not in their Sacraments as some of the Independents have published what riddle or mysterie or rather fallacie of Sathan is this Peace It will not be offence to charity to make conjecture First herein New England Churches secretly call their Mother whore not daring in America to joyne with their owne Mothers children though unexcommunicate no nor permit them to worship God after their consciences and as their Mother hath taught them this secretly and silently they have a minde to doe which publickly they would seem to disclaime and professe against Secondly If such members of Old England should be suffered to enjoy their consciences in New however it is pretended they would profane Ordinances for which they are unfit as true it is in that naturall persons are not fit for Spirituall worship yet this appears not to be the bottome for in Old England the New English joyne with Old in the ministrations of the Word Prayer singing contribution maintenance of the Ministrie c. if I say they should set up Churches after their conscience the greatnesse and multitudes of their owne Assemblies would decay and with all the contributions and maintenance of their Ministers unto which all or most have beene forced Truth Deare Peace These are more then conjectures thousands now espie and all that love the purity of the worship of the living God should lament such halting I shall adde this not only doe they partially neglect to cut off the wicked of the Land but such as themselves esteemed beloved and goldy have they driven forth and keep out others which would come unto them eminently godly by their owne confession because differing in conscience and worship from them and consequently not to be suffered in their holy Land of Canaan But having examined that Scripture alledged let us now weigh their Reasons First say they the not cutting off by the sword but tolerating many Religions in a State would provoke God unto which I answer first and here being no Scripture produced to these Reasons shall the sooner answer that no proofe can be made from the Institutions of the Lord Iesus that all Religions but one are to be cut off by the Civill Sword that Nationall Church in that typicall Land of Canaan being abolished and the Christian Commonweale or Church instituted Secondly I affirme that the cutting off by the Sword other Consciences and Religions is contrarily most provoking unto God expressely against his will concerning the Tares Matth. 13. as I have before proved as also the bloudy mother of all those monstrous mischiefes where such cutting off is used both to the soules and bodies of men Thirdly let conscience and experience speake how in the not cutting off their many Religions it hath pleased God not only not to be provoked but to prosper the state of the united Provinces our next neighbours and that to admiration Peace The second reason is such tolerating would leaven divide and destroy the peace of the Churches Truth This must also be denied upon so many former Scriptures Reasons produced proving the power of the Lord Iesus and the sufficiencie of his Spirituall power in his Church for the purging forth and conquering of the least evill yea and for the bringing every thought in subjection unto Christ Iesu 2 Cor. 10. I adde they have not produced one Scripture nor can to prove that the permitting to leaven of false doctrine in the World or Civill State will leaven the Churches only we finde that the permission of leaven in persons doctrines or practices in the Church that indeed will corrupt and spread 1. Cor. 5. Gal. 5. but this Reason should never have been alledged were not the particular Churches in New England but as so many implicite Parish Churches in one implicite National Church Peace Their third Reason is it will dissolve the continuity of the State especially theirs where the walls are made of the stones of the Churches Truth I answer briefly to this bare affirmation thus that the true Church is a wall spirituall and mysticall Cant. 8. 9. Then consequently a false Church or Company is a false or pretended wall and none of Christs The civill State Power and Government is a civill wall c. and Lastly the walls of Earth or stone about a City are the naturall or artificiall wall or defence of it Now in consideration of these foure wals I desire it may be proved from the Scripture of Truth how the false spirituall wall or company of false worshippers suffred in a City can be able to destroy the true Christian wall or company of beleevers Againe how this false spirituall wall or false Church permitted can destroy the civill wall the State and Government of the City and Citizens any more then it can destroy the naturall or artificiall wall of earth or stone Spirituall may destroy spirituall if a stronger and victorious but spirituall cannot reach to artificiall or civill Peace Yea but they feare the false spirituall wall may destroy their civill because it is made of the stones of Churches Truth If this have reference to that practice amongst them
Christs mouth a sword with two edges But more particularly the contributions of Christs Kingdome are all holy and spirituall though consisting of materiall earthly substance as is Water in Baptisme Bread and Wine in the Supper and joyned with prayer and the Lords Supper Act. 2. 42. Hence as Prayer is called Gods sacrifice so are the contributions and mutuall supplyes of the Saints sacrifices Phil. 4. Hence also as it is impossible for naturall men to bee capable of Gods worship and to feed be nourished and edified by any spirituall ordinance no more then a dead childe can sucke the breast or a dead man feast So also is it as impossible for a dead man yet lodged in the grave of Nature to contribute spiritually I meane according to Scriptures rule as for a dead man to pay a reckoning I question not but naturall men may for the outward act preach pray contribute c. but neither are they worshippers suitable to him who is a Spirit Iohn 4. nor can they least of all bee forced to worship or the maintenance of it without a guilt of their hypocrisie Peace They will say what is to be done for their soules Truth The Apostles whom wee professe to imitate preached the Word of the Lord to unbeleevers without mingling in worship with them and such Preachers and preaching such as pretend to be the true Ministry of Christ ought to be and practise Not forcing them all their dayes to come to Church and pay their duties either so confessing that this is their Religion unto which they are forced or else that as before they are forced to be of no Religion all their dayes The way to subdue Rebels is not by correspondence and communion with them by forcing them to keepe the City Watches and pay sessements c. which all may be practised upon compulsion treacherously the first work with such is powerfully to subdue their judgments and wills to lay downe their weapons and yeeld willing subjection then come they orderly into the City and so to Citie priviledges CHAP. CVI. Peace PLease you now deare Truth to discusse the Scriptures from the Old Testament Nehem 13. and 2 Chron. 31. Truth God gave unto that Nationall Church of the Jewes that excellent Land of Canaan and therein Houses furnished Orchards Gardens Vineyards Olive yards Fields Wells c. they might well in this settled abundance and the promised continuation and increase of it afford a large temporall supply to their Priests and Levites even to the Tenth of all they did possesse Gods people are now in the Gospel brought into a spirituall land of Canaan flowing with spirituall milk and honey and they abound with spirituall and heavenly comforts though in a poore and persecuted condition therefore an inforced setled maintenance is not sutable to the Gospel as it was to the Ministry of Priests and Levites in the Law Secondly in the change of the Church estate there was also a change of the Priesthood and of the Law Heb. 7. Nor did the Lord Iesus appoint that in his Church and for the maintenance of his Ministrie the Civill sword of the Magistrate but that the Spirituall Sword of the Ministrie should alone compell 3. Therefore the compulsion used under Hezekiah and Nehemiah was by the civill and corporall Sword a type in that typicall State not of another materiall and corporall but of an heavenly and spirituall even the sword of the Spirit with which Christ fighteth Revel 3. which is exceeding sharpe entring in between the soule and spirit Heb. 4. and bringing every thought into captivitie to the obedience of Christ Iesus He that submits not at the shaking of this sword is cut off by it and he that despiseth this sword all the power in the World cannot make him a true worshipper or by his purse a mainteiner of Gods worship Lastly If any man professing to be a Minister of Christ Iesus shall bring men before the Magistrate as the practice hath been both in Old and New England for not paying him his wages or his due I aske if the voluntarie consent of the party hath not obliged him how can either the officers of the Parish Church or of the Civill State compell this or that man to pay so much more or lesse to maintaine such a Worship or Ministrie I ask further if the determining what is each mans due to pay why may they not determine the tenth and more as some desired others opposing in New England and force men not only to maintenance but to a Iewish maintenance Peace Yea but say they is not the Labourer worthy of his hire Truth Yes from them that hire him from the Church to whom he laboureth or ministreth not from the Civill State no more then the Minister of the Civill State is worthy of his hire from the Church but from the Civill State in which I grant the persons in the Church ought to be assistant in their Civill respects Peace What maintenance say they shall the Ministrie of the Gospell have Truth We finde two wayes of maintenance for the Ministrie of the Gospell proposed for our direction in the New Testament First the free and willing contribution of the Saints according to 1 Cor. 16. Luc. 8. 3. c. upon which both the Lord Jesus and his Ministers lived Secondly the diligent worke and labour of their owne hands as Paul tells the Thessalonians and that in two cases 1. Either in the inabilities and necessities of the Church 2. Or for the greater advantage of Christs truth as when Paul saw it would more advantage the name of Christ he denies himselfe and falls to worke amongst the Corinthians and Thessalonians Let none call these cases extraordinary for if persecution be the portion of Christs sheep and the busines or worke of Christ must be dearer to us then our right eyes or lives such as will follow Paul and follow the Lord Iesus must not thinke much at but rejoyce in poverties necessities hunger cold nakednesse c. The Stewards of Christ Iesus must be like their Lord and abhorre to steale as the evill Steward pretending that the shamed to beg but peremptorily dig he could not CHAP. CVII Peace ONe and the last branch deare Truth remaines concerning Schooles The Churches say they much depend upon the Schooles and the Schooles upon the Magistrates Truth I honour Schooles for Tongues and Arts but the institution of Europes Universities devoting persons as is said for Scholars in a Monasticall way forbidding Mariage and Labour to I hold as far from the mind of Iesus Christ as it is from propagating his Name and Worship We count the Universities the Fountaines the Seminaries or Seed-plots of all Pietie but have not those Fountaines ever sent what streames the Times have liked and ever changed their taste and colour to the Princes eye and Palate For any depending of the Church of Christ upon such Schooles
I finde not a little in the Testament of Christ Iesus I finde the Church of Christ frequently compared to a Schoole All Beleevers are his Disciples or Scholars yea women also Acts 9. 36. There was a certaine Disciple or Scholar called Dorcas Have not the Universities sacrilegiously stole this blessed name of Christs Scholars from his people Is not the very Scripture language it selfe become absurd to wit to call Gods people especially Women as Dorcas Scholars Peace Some will object how shall the Scriptures be brought to â—ight from out of Popish darknesse except these Schooles of Prophets convey them to us Truth I know no Schooles of Prophets in the New Testament but the particular Congregation of Christ Iesus 1 Cor. 14. And I question whether any thing but Sinne stopt and dried up the current of the Spirit in those rare gifts of tongues to Gods sons daughters serving so admirably both for the understanding of the Originall Scriptures and also for the propagating of the name of Christ. Who knowes but that it may please the Lord againe to cloath his people with a spirit of zeale and courage for the name of Christ yea and powre forth those fiery streames againe of Tongues and Prophecie in the restauration of Zion If it be not his holy pleasure so to doe but that his people with daily study and labour must dig to come at the Originall Fountaines Gods people have many wayes besides the Universitie lazie and Monkish to attaine to an excellent measure of the knowledge of those tongues That most despised while living and now much honoured Mr. Ainsworth had scarce his Peere amongst a thousand Academians for the Scripture Originalls and yet he scarce set foot within a Colledge walls CHAP. CVIII Peace I Shall now present you with their 10. Head viz. concerning the Magistrates power in matters of Doctrine That which is unjustly ascribed to the Pope is as unjustly ascribed to the Magistrates viz. to have power of making new Articles of Faith or Rules of Life or of pressing upon the Churches to give such publike honour to the Apocrypha writings or Homilies of men as to read them to the people in the roome of the Oracles of God Truth This Position simply considered I acknowledge a most holy truth of God both against the Pope and the Civill Magistrates challenge both pretending to be the Vicars of Christ Iesus upon the Earth Yet two things here I shall propose to consideration First since the Parliament of England thrust the Pope out of his chaire in England and set downe King Henry the 8. and his Successours in the Popes roome establishing them supreme Governours of the Church of England since such an absolute government is given by all men to them to be Guardians of the first Table and worship of God to set up the true worship to suppresse all false and that by the power of the Sword and therefore consequently they must judge and determine what the true is and what the false And since the Magistrate is bound by these Authours principles to see the Church the Church officers and members doe thair duty he must therefore judge what is the Churches duty and when she performes or not performes it or when she exceeds so like wise when the Ministers performe their duty or when they exceed it And if the Magistrate must judge then certainly by his owne eye and not by the eyes of others though assembled in a Nationall or Generall Councell Then also upon his judgement must the people rest as upon the minde and judgement of Christ or else it must be confest that he hath no such power left him by Christ to compell the soules of men in matters of Gods worship Secondly concerning the Apocrypha writings and Homilies to be urged by the Magistrate to be read unto the people as the Oracles of God I aske if the Homilies of England contain not in them much pretious and heavenly matter â— Secondly if they were not 〈◊〉 at least many of them by excellent men for learning holinesse and witnesse of Christs Truth incomparable Thirdly were they not authorised by that most rare and pious Prince Ed. 6. then head of the Church of England With what great solemnity and rejoycing were they received of thousands Yet now behold their children after them sharply censure them for Apocrypha writings and Homilies trust into the roome of the Word of God and so falling into the consideration of a false and counterfeit Scripture I demand of these worthy men whether a servant of God might then lawfully have refused to read or heare such a false Scripture Secondly if so whether King Edward might have lawfully compelled such a man to yeeld and submit or else have persecuted him yea according to the Authors principles whether he ought to have spared him because after the admonitions of such pious and learned men this man shall now prove an Hereticke and as an obstinate person sinning against the light of his owne conscience In this case what shall the conscience of the subject doe awed by the dread of the most High What shall the conscience of the Magistrate do zealous for his glorious Reformation being constantly perswaded by his Clergy of his Lieutenantship received from Christ Again what priviledge have those worthy servants of God either in Old or New England to be exempted from the mistakes into which those gloâ—ious Worthies in K. Edwards time did fall and if so what bloudy conclusions are presented to the World perswading men to plucke up by the Roots from the Land of the living all such as seem in their eyes hereticall or obstinate CHAP. CIX Peace DEare Truth What darke and dismall bloudy paths doe we walke in How is thy name and mine in all ages cried up yet as an English Flag in a Spanish bottome not in truth but dangerous treachery and abuse both of Truth and Peace We are now come to the 11 Head which concernes the Magistrates power in worship First they have power say they to reforme things in the worship of God in a Church corrupted and to establish the pure worship of God defending the same by the power of the sword against all those who shall attempt to corrupt it For first the reigning of Idolatry and corruption in Religion is imputed to the want of a King Iudges 17. 5 6. Secondly Remissenes in Reforming Religion is a fault imputed to them who suffered the High Places in Israel and in Gallio who cared not for such things Acts 18. Thirdly Forwardnesse this way is a duty not only for Kings in the Old Testament but for Princes under the New 1 Tim 2. 2. Rom. 13. 4. Esay 49. 23. Neither did the Kings of Israel reforme things amisse as types of Christ but as Civill Magistrates and so exemplary to all Christians And here Reformation in Religion is commendable in a Persian King Ezra 7.
23. And it is well knowne that remissenes in Princes of Christendome in matters of Religion and Worship divolving the care thereof only to the Clergy and so setting the Hornes thereof upon the Churches head hath been the cause of Antichristian inventions usurpations and corruptions in the Worship and Temple of God Secondly they have not power to presse upon the Churches stinted Prayers oâ— set Liturgies whether New or Old Popish or others under colour of uniformity of Worship or morall goodnesse of them both for matter and forme conceiving our arguments sent to our Brethren in England concerning this Question to evince this Truth Thirdly they have no power to presse upon the Churches neither by Law as hath been said before nor by Proclamation and command any sacred significant ceremonies whether more or lesse Popish or Jewish rite or any other device of man be it never so little in the worship of God under what colour soever of indifferencie civility using them without opinion of sâ—nctity publicke peace or obedience to righteous Authority as Surplice Crosse kneeling at Sacrament Salt and Spitle in Baptisme Holy dayes They having beene so accursed of God so abused by man the imposing of some ever making way for the urging of more the receiving of some making the conscience bow to the burthen of all Fourthly they have not power to governe and rule the acts of worship in the Church of God It is with a Magistrate in a State in respect of the acts of those who worship in a Church as it is with a Prince in a Ship wherein though he be governour of their persons else he should not be their Prince yet is not governour of the actions of the Maâ—iners then he should be Pilot Indeed if the Pilot shall manifestly erre in his action he may reprove him and so any other passenger may Or if he offend against the life and goods of any he may in due time and place civilly punish him which no other passenger can doe For it is proper to Christ the Head of the Church as to prescribe so to rule the actions of his own worship in the wayes of his servants Esay 96 7. The government of the Church is upon his shoulder which no Civill officer ought to attempt And therefore Magistrates have no power to limit a Minister either to what he shall preach or pray or in what manner they shall worship God lest hereby they shall advance themselves above Christ and limit his Spirit Truth In this generall Head are proposed two things First what the Magistrate ought to doe positively concerning the worship of God Secondly what he may doe in the worship of God What he ought to doe is comprised in these particulars First he ought to reforme the worship of God when it is corrupted Secondly he ought to establish a pure worship of God Thirdly he ought to defend it by the sword he ought to restrain Idolatry by the sword and to cut off offendours as former passages have opened For the proofe of this positive part of his duty are propounded three sorts of Scriptures First from the practice of the Kings of Israel and Iudah Secondly some from the New Testament Thirdly from the practice of Kings of other Nations Unto which I answer First concerning this latter the Babylonian and Persian Kings Nebuchadnezzar Cyrus Darius Artaxerxes I conceive I have sufficiently before proved that these Idolatrous Princes making such Acts concerning the God of Israel whom they did not worship nor know nor meant so to doe did onely permit and tolerate and countenance the Iewish worship and out of strong convictions that this God of Israel was able to doe them good as well as their owne gods to bring wrath upon them and their Kingdomes as they beleeved their owne also did in which respect all the Kings of the world may be easily brought to the like but are no president or patternes for all Princes and Civill Magistrates in the World to chalenge or 〈◊〉 the power of ruling or governing the Church of Christ and of wearing the spirituall Crowne of the Lord which he alone weareth in a spirituall way by his Officers and Governours after his owne holy appointment Secondly for those of the New Testament I have as I beleeve fully and sufficiently answered So also that prophesie of Isa. 49. Lastly however I have often touched those Scriptures produced from the practice of the Kings of Israel and Judah yet because so great a waeight of this controversie lyes upon this president of the Old Testament from the duties of this nature enjoyned to those Kings and Governours and their practices obeying or disobeying accordingly commended or reproved I shall with the helpe of Christ Iesus the true King of Israel declare and demonstrate how weake and brittle this supposed Pillar of Marble is to beare up and sustain such a mighty burthen and waight of so many high concernments as are laid upon it In which I shall evidently prove that the state of Israel as a Nationall State made up of Spirituall and Civill power so farre as it attended upon the spirituall was meerly figurative and typing out the Christian Churches consisting of both Iewes and Gentiles enjoying the true power of the Lord Iesus establishing reforming correcting defending in all cases concerning his Kingdome and Government CHAP. CX Peace BLessed be the God of Truth the God of Peace who hath so long preserved us in this our retired conference without interruptions His mercy still shields us while you expresse and I listen to that so much imitated yet most unimitable State of Israel Yet before you descend to particulars deare Truth let me cast one Mite into your great Treasury concerning that Instance just now mentioned of the Persian Kings Me thinkes those presidents of Cyrus Darius and Artaxerxes are strong against New Englands Tenent and practice Those Princes professedly gave free permission and bountifull incouragement to the Consciences of the Iewes to use and practise their Religion which Religion was most eminently contrary to their owne Religion and their Countries worship Truth I shall sweet Peace with more delight passe on these rough wayes from your kinde acceptance and unwearied patience in attention In this discovery of that vast and mighty difference betweene that State of Israel and all other States onely to bee matched and parallel'd by the Christian Church or Israel I shall select some maine and principall considerations concerning that State wherein the irreconciliable differences and disproportion may appeare First I shall consider the very Land and Country of Canaan it selfe and present some considerations proving it to be a Noneâ— such First this Land was espyed out and chosen by the Lord out of all the Countries of the World to be the seat of his Church and people Ezek. 20â—6 But now there is no respect of Earth of Places or Countries with the Lord So testified the Lord Iesus Christ himselfe
and purgings Are not all the Nations of the Earth alike cleane unto God or rather alike uncleane untill it pleaseth the Father of mercies to call some out to the Knowledge and Grace of his Sonne making them to see their filthinesse and strangenesse from the Commonweale of Israel and to wash in the bloud of the Lambe of God This taking away the difference between Nation and Nation Country and Country is most fully and admirably declared in that great vision of all sorts of living creatures presented unto Peter Acts 10. whereby it pleased the Lord to informe Peter of the abolishing of the difference between Iew and Gentile in any holy or unholy cleane or uncleane respect Fifthly not only to speake of all but to select one or two more This people of Israel in that Nationall State were a type of all the Children of God in all ages under the profession of the Gospel who are therefore called the Children of Abraham and the Israel of God Gal. 3. Gal. 6. A Kingly Priesthood and holy Nation 1 Pet. 2. 9 in a cleare and manifest Antitype to the former Israel Exod. 19. 6. Hence Christians now are figuratively in this respect called Iewes Rev. 3. where lies a cleare distinction of the true and false Christian under the consideration of the true and false Iew Behold I will make them of the Synagogue of Sathan that say they are Jewes and are not but doe lie Rev. 3. But such a typicall respect we finde not now upon any People Nation or Country of the whole World But out of all Nations Tongues and Languages is God pleased to call some and redeem them to Himselfe Rev. 5. 9. And hath made no difference betweene the Iewes and Gentiles Greekes and Scithians Gal. 3. who by Regeneration or second birth become the Israel of God Gal. 6. the Temple of God 1 Cor. 3. and the true Ierusalem Heb. 12. Lastly all this whole Nation or people as they were of one typicall seed of Abraham sealed with a shamefull painfull Ordinance of cutting off the fore-skin which differenced them from all the World beside So also were they bound to such and such solemnities of figurative worships Amongst many others I shall end this passage concerning the people with a famous observation out of Numb 9. 1 3. viz. All that whole Nation was bound to celebrate and keepe the Feast of the Passeover in his season or else they were to be Put to death But doth God require a whole Nation Country or Kingdome now thus to celebrate the spirituall Passeover the Supper and Feast of the Lambe Christ Iesus at such a time once a yeare and that whosoever shall not so doe shall bee put to death What horrible prophanations what grosse hypocrisies yea what wonderfull desolations sooner or later must needs follow upon such a course T is true the people of Israel brought into covenant with God in Abraham and so successively borne in Covenant with God might in that state of a Nationall Church solemnly covenant and sweare that whosoever would not seeke Iehovah the God of Israel should be put to death 2 Chron. 15. whether small or great whether man or woman But may whole Nations or Kingdomes now according to any one title exprest by Christ Iesus to that purpose follow that patterne of Israel and put to death all both men and women great and small that according to the rules of the Gospel are not borne againe penitent humble heavenly patient c. What a world of hypocrisie from hence is practised by thousands that for feare will stoope to give that God their bodies in a forme whom yet in truth their hearts affect not Yea also what a world of prophanation of the holy Name and holy Ordinances of the Lord in prostituting the holy things of God like the Vessels of the Sanctuary Dan. 5. to prophane impenitent and unregenerate persons Lastly what slaughters both of men and women must this necessarily bring into the world by the Insurrections and Civill Warres about Religion and Conscience Yea what slaughters of the innocent and faithfull witnesses of Christ Jesus who choose to bee slaine all the day long for Christ his sake and to fight for their Lord and Master Christ onely with spirituall and Christian weapons CHAP. CXIV Peace IT seemes deare Truth a mighty Gulfe betweene that people and Nation and the Nations of the world then extant and ever since Truth As sure as the blessed substance to all those shadowes Christ Iesus is come so unmatchable and never to bee paralleld by any Nationall State was that Israel in the Figure or Shadow And yet the Israel of God now the Regenerate or Newborne the circumcised in Heart by Repentance and Mortification who willingly submit unto the Lord Iesus as their onely King and Head may fitly parallell and answer that Israel in the type without such danger of hypocrisie of such horrible prophanations and of firing the Civill State in such bloody combustions as all Ages have brought forth upon this compelling a whole Nation or Kingdome to be the antitype of Israel Peace Were this Light entertained some hopes would shine forth for my returne and restauration Truth I have yet to adde a third consideration concerning the Kings and Governours of that Land and people They were to be unlesse in their captivities of their Brethren members of the true Church of God as appeares in the History of Moses the Elders of Israel and the Iudges and Kings of Israel afterward But first who can deny but that there may be now many lawfull Governours Magistrates and Kings in the Nations of the World where is no true Church of Iesus Christ Secondly we know the many excellent gifts wherewith it hath pleased God to furnish many inabling them for publike service to their Countries both in Peace and War as all Ages and Experience testifies on whose soules hee hath not yet pleased to shine in the face of Iesus Christ which Gifts and Talents must all lye buried in the Earth unlesse such persons may lawfully be called and chosen to and improved in publike service notwithstanding their different or contrary Conscience and Worship Thirdly if none but true Christians members of Christ Iesus might be Civill Magistrates and publikely intrusted with civill affaires then none but members of Churches Christians should be Husbands of Wives Fathers of Children Masters of Servants But against this doctrine the whole creation the whole World may justly rise up in armes as not onely contrary to true Piety but common Humanity it selfe For if a Commonweale bee lawfull amongst men that have not heard of God nor Christ certainly their Officers Ministers and Governours must be lawfull also Fourthly it is notoriously knowne to be the dangerous doctrine profest by some Papists that Princes degenerating from their Religion and turning Heretickes are to be deposed and their Subjects actually discharged from their
obedience Which doctrine all such must necessarily hold however most loath to owne it that hold the Magistrate Guardian of both Tables and consequently such an one as is inabled to judge yea and to demonstrate to all men the worship of God yea and being thus Governor and Head of the Church he must necessarily be a part of it himselfe which when by Heresie he falls from though it may be by Truth miscalled Heresie he falls from his calling of Magistracy and is utterly disabled from his pretended guardianship and government of the Church Lastly we may remember the practice of the Lord Iesus and his followers commanding and practising obedience to the Higher Powers though we finde not one Civill Magistate a Christian in all the first Churches But contrarily the civill Magistrate at that time was the bloody Beast made up as Daniel seemes to imply concerning the Romane State Dan. 7. 7. of the Lion the Beare and the Leopard Rev. 13. 2. CHAP. CXV Peace BY these waights wee may try the waight of that commonly received and not questioned opinion viz. That the civill state and the spirituall the Church and Commonweale they are like Hippocrates twinnes they are borne together grow up together laugh together weepe together sicken and die together Truth A witty yet a most dangerous Fiction of the Father of â—ies who hardned in Rebellion against God perswades Gods people to drinke downe such deadly poison though he knowes the truth of these five particulars which I shall reminde you of First many flourishing States in the World have beene and are at this day which heare not of Iesus Christ and therefore have not the presence and concurrence of a Church of Christ with them Secondly there have beene many thousands of Gods people who in their personall estate and life of grace were awake to God but in respect of Church estate they knew no other then a Church of dead stones the Parish Church or though some light be of late come in through some cranny yet they seeke not after or least of all are joyned to any true Church of God consisting of living and beleeving stones So that by these New English Ministers principles not onely is the doore of calling to Magistracy shut against naturall and unregenerate men though excellently â—itted for civill offices but also against the best and ablest servants of God except they be entred into Church estate so that thousands of Gods owne people excellently qualified not knowing or not entring into such a Church estate shall not be accounted fit for civill services Thirdly admit that a civill Magistrate be neither a member of a true Church of Christ if any bee in his dominions nor in his person feare God yet may he possibly give free permission without molestation yea and sometimes incouragement and assistance to the service and Church of God Thus wee finde Abraham permitted to build and set up an Altar to his God wheresoever hee came amongst the idolatrous Nations in the Land of Canaan Thus Cyrus proclaims liberty to all the people of God in his Dominions freely to goe up and build the Temple of God at Ierusalem and Artaxerxes after him confirmed it Thus the Romane Emperours and Governours under him permitted the Church of God the Iewes in the Lord Christs time their Temple and Worship although in Civill things they were subject to the Romanes Fourthly the Scriptures of Truth and the Records of Time concurre in this that the first Churches of Christ Iesus the lights patternes and presidents to all succeeding Ages were gathered and governed without the aid assistance or countenance of any Civill Authoritie from which they suffered great persecutions for the name of the Lord Iesus professed amongst them The Nations Rulers and Kings of the Earth tumultuously rage against the Lord and his Anointed Psal. 2. 1. 2. Yet vers 6. it hath pleased the Father to set the Lord Iesus King upon his holy Hill of Zion Christ Iesus would not be pleased to make use of the Civill Magistrate to assist him in his Spirituall Kingdome nor would he yet be daunted or discouraged in his Servants by all their threats and terreurs for Love is strong as death and the coales thereof give a most vehement flame and are not quenched by all the waters and flouds of mightiest opposition Cant. 8. Christ Church is like a chaste and loving wife in whose heart is fixed her Husbands love who hath found the tendernesse of his love towards her and hath been made fruitfull by him and therefore seekes she not the smiles nor feares the frownes of all the Emperours in the World to bring her Christ unto her or keep him from her Lastly we finde in the tyrannicall usurpations of the Romish Antichrist the 10 hornes which some of good note conceive to be the 10 Kingdomes into which the Romane Empire was quartred and divided are expresly said Revel 17. 13. to have one minde to give their power and strength unto the Beast yea ver 17. their Kingdome unto the Beast untill the Words of God shall be fulfilled whence it followes that all those Nations that are guilded over with the name of Christ have under that mask or vizâ—rd as some Executioners and Tormentors in the Inquisition use to torment persecuted the Lord Iesus Christ either with a more open grosse and bloody or with a more subtle secret and gentle violence Let us cast our eyes about turne over the Records and examine the experience of past and present Generations and see if all particular observations amount not to this summe viz. that the great whore hath committed fornication with the Kings of the Earth and made drunke thereof Nations with the cup of the wine of her fornications In which drunkennes and whoredome as whores use to practice she hath robbed the Kings and Nations of their power and strength and Iesabel like having procured the Kings names and seales she drinks drunk Revel 17. with the blood of Naboth who because he dares not part with his rightfull inheritance in the land of Canaan the blessed land of promise and salvation in Christ as a Traitour to the civill State and Blasphemer against God she under the colour of a day of humiliation in Prayer and Fasting stones to death CHAP. CXVI Peace DEare Truth how art thou hidden from the eyes of men in these mysteries how should men weep abundantly with Iohn that the Lambe may please to open these blessed sealeâ— unto them Truth O that Men more prized their makers feare â— then should they be more acquainted with their Makers councells for his Secret is with them that feare him Psal. 25. I passe on to a second Difference The Kings of Israel and Iudah were all solemnly annointed with oyle Psal. 39. 20. I have found David my servant with my holy 〈◊〉 have I annointed him Whence the Kings of Israel and Iudah were
honoured with that mysticall and glorious Title of the Anointed 〈◊〉 Christ of the Lord Lam. 4. 20. the Breath of our Nostrils the Anointeâ— of Iehovah was taken in their pits c. Which anoynting and title however the Man of Sinne together with the Crowne and Diademe of Spirituall Israel the Church of God he hath given to some of the Kings of the Earth that so he may in lieu thereof dispose of their Civill Crownes the easier yet shall we finde it an incommunicable priviledge and prerogative oâ— of the Saints and people of God For as the Lord Iesus himselfe in the Antitype was not annointed with materiall but spirituall oyle Psal. 45. with the oyle of Gladnes and Luke 4. 14. from Isa. 61. 1. with the spirit of God The spirit of the Lord is upon me the Lord hath annointed me to preach good tidings c. So also all his members are annointed with the holy spirit of God 2 Cor. 1. 21. 1 John 2. Hence is it that Christians rejoyce in that name as carrying the very expresse title of the Anointed of the Lord which most superstitiously and sacrilegiously hath been applied only unto Kings Peace O deare Truth how doth the great Searcher of all Hearts finde out the thefts of the Antichristian World how are men caried in the darke they know not whither How is that heavenly charge Touch not mine Anointed c. Psal. 105. common to all Christians or anointed with Christ their Head by way of Monopoly or priviledge appropriated to Kings and Princes Truth It will not be here unseasonable to call to minde that admirable Prophecie Ezek. 21. 26 27. Thus saith Iehovah God Remove the Diadem take away the Crowne this shall not be the same exalt him that is low and abase him that is high I will overturne overturne overturne untill he come whose right it is and I will give it him The matter is a Crown and Diadem to be taken from an Vsurpers head and set upon the head of the right Owner Peace Doubtlesse this mystically intends the spirituall Crowne of the Lord Jesus for these many hundreth yeares set upon the heads of the Câ—mpetitours and Corrivals of the Lord Iesus upon whose glorious head in his Messengers and Churches the Crown shall be established The anointing the title and the crown and power must returne to the Lord Iesus in his Saints unto whom alone belongs his power and authoritie in Ecclesiasticall or Spirituall cases CHAP. CXVII Truth I Therefore proceed to a third difference between those Kings and Governours of Israel and Iudah and all other Kings and Rulers of the Earth Looke upon the Administrations of the Kings of Israel and Iudah and well weigh the Power and Authoritie which those Kings of Israel and Iudah exercised in Ecclesiasticall and spirituall causes and upon a due search we shall not find the same Scepter of Spirituall power in the hand of Civill Authoritie which was setled in the hands of the Kings of Israel and Iudah David appointed the Orders of the Priests Singers he brought the Arke to Ierusalem he prepared for the building of the Temple the patterne whereof he delivered to Salomon yet David herein could not be a type of the Kings and Rulers of the Earth but of the King of Heaven Christ Iesus for First David as he was a King so was he also a Prophet Acts 2. 30. and therefore a type as Moses also was of that great Prophet the Son of God And they that plead for Davids Kingly power must also by the same rule plead for his Propheticall by which he swayed the Scepâ—er of Israel in Church affaires Secondly it is expresly said 1 Cron. 28. 11. 12. 13. verses that the patterne which David gave to Salomon concerning the matter of the Temple and Worship of God he had it by the Spirit which was no other but a figure of the immediate inspiration of the spirit of God unto the Lord Iesus the true Spirituall King of Israel John 1. 49. Rabbi thou art the Son of God Rabbi thou art the King of Israel Againe What Civill Magistrate may now act as Salomon a type of Christ doth act 1 King 2. 26. 27. Salomon thrust out Abiathar from being Priest unto Iehovah Peace Some object that Abiathar was a man of death ver 26. worthy to die as having followed Adonijah and therefore Salomon executed no more then Civill justice upon him Truth Salomon remits the Civill punishment and inflicts upon him a spirituall but by what right but as he was King of the Church a figure of Christ Abiathar his Life is spared with respect to his former good service in following after David but yet he is turned out from the Priesthood But now put the case suppose that any of the Officers of the New-England Churches should prove false to the State and be discovered joyning with a French Monsieur or Spanish Don thirsting after conquest and dominion to further their invasions of that Countrey yet for some former faithfull service to the State he should not be adjudged to Civill punishment I aske now might their Governours or their Generall Court their Parliament depose such a man a Pastour Teacher or Elder from his holy Calling or office in Gods House Or suppose in a partiall and corrupt State a Member or Officer of a Church should escape with his life upon the commission of marther ought not a Church of Christ upon repentance to receive him I suppose it will not be said that he ought to execute himselfe or that the Church may use a Civill sword against him In these cases may such persons spar'd in civill punishments for some reason of or by partialitie of State be punished spiritually by the Civill Magistrate as Abiathar was Let the very Enemies of Zion be Judges Secondly If Salomon in thrusting out of Abiathar was a pattern and president unto all Civill Magistrates why not also in putting Zaâ—â—k in his roome ver 35. But against this the Pope the Bishops the Presbyterians and the Independents will all cry out against such a practice in their severall respective claimes and challenges for their Ministries We find the Libertie of the subjects of Christ in the choice of an Apostle Act. 1. of a Deacon Act. 6. of Elders Act. 14. and guided by the assistance either of the Apostles or Evangelists 1 Tim. 1. Tit. 1. without the least influence of any civill Magistrate which shewes the beauty of their liberty The Parliaments of England have by right free choice of their Speaker yet some Princes have thus farre beene gratified as to nominate yea and implicitely to commend a Speaker to them Wise men have seene the evill consequences of those influences though but in civill things how much farre greater and stronger are those snares when the golden Keyes of the Sonne of God are delivered into the hands of civill Authority Peace You know the noise
raised concerning those famous acts of Asa Hezekiah Iehosaphat Iosiah What thinke you of the Fast proclaimed by Iehosaphat 2 Chron. 20. 3. Truth I finde it to be the duty of Kings and all in authority to incourage Christs Messengers of Truth proclaiming Repentance c. But under the Gospel to enforce all naturall and unregenerate people to acts of worship what president hath Christ Iesus given us First t is true Iehosaphat proclaimed a Fast c. but was he not in matters spirituall a type of Christ the true King of Israel Secondly Iehosaphat calls the members of the true Church to Church service and worship of God But consider if civill Powers now may judge of and determine the actions of worship proper to the Saints Iâ— they may appoint the time of the Churches worship Fasting and Prayer c. why may they not as wel forbid those times which a Church of Christ shall make choice of seeing it is a branch of the same Root to forbid what likâ—th not as well as to injoyne what pleaseth And if in those most solemne duties and exercises why not also in other ordinary meetings and worships And if so where is the power of the Lord Jesus bequeathed to his Ministers and Churches of which the power of those Kings was but a shadow CHAP. CXVIII Peace THe liberty of the Subject sounds most sweet London and Oxford both professe to fight for it How much infinitly more sweet is that true soule liberty according to Christ Iesus I know you would not take from Caesar ought although it were to give to God And what is Gods and his peoples I wish that Caesar may not take Yet for the satisfaction of some be pleased to glance upon Iosiah his famous Acts in the Church of God concerning the worship of God the Priests Levites and their Services compelling the people to keepe the Passeover making himselfe a covenant before the Lord and compelling all that were found in Ierusalem and Benjamin to stand to it Truth To these famous practices of Iosiah I shall parallell the practices of Englands Kings and first de jure a word or two of their right then de facto discusse what hath been done First de jure Iosiah was a precious branch of that Royall Root King David who was immediately designed by God and when the golden linkes of the Royall chaine broke in the usurpations of the Romane Conquerour it pleased the most wise God to send a Sonne of David a Sonne of God to beginne againe that Royall Line to sit upon the Throne of his Father David Luc. 1. 32. Acts 2. 30. It is not so with the Gentile Princes Rulers and Magistrates whether Monarchicall Aristrocraticall or Democraticall who though government in generall be from God yet receive their callings power and authority both Kings and Parliaments mediately from the people Secondly Iosiah and those Kings were Kings and Governours over the then true and onely Church of God Nationall brought into the Covenant of God in Abraham and so downward and they might well be forced to stand to that Covenant into which with such immediate signes and miracles they had beene brought But what Commission from Christ Iesus had Henry the eight Edward the 6. or any Iosiah like to force the many hundred thousands of English men and women without such immediate signes and miracles that Israel had to enter into an holy and spirituall Covenant with the invisible God the Father of Spirits or upon paine of death as in Iosiaâ—s time to stand to that which they never made nor before Evangelicall Repentance are possibly capable of Now secondly de facto let it be well remembred concerning the Kings of England professing Reformation The foundation of all was laid in Henry the 8. The Pope chalengeth to be the Vicar of Christ Iesus here upon earth to have power of reforming the Church redressing abuses c. Henry 8. falls out with the Pope and chalengeth that very power to himself of which he had despoiled the Pope as appeares by that Act of Parliament establishing Henry 8 the supreme Head and Governour in all cases Ecclesiasticall c. It pleased the most High God to plague the Pope by Henry the 8. his means but neither Pope nor King can ever prove such power from Christ derived to either of them Secondly as before intimated let us view the Workes and Acts of Englands imitation of Iosiahs practice Henry the 7. leaves England under the slavish bondage of the Popes yoake Henry the 8. reformes all England to a new fashion halfe Papist halfe Protestant King Edward the 6. turnes about the Wheele of the State and workes the whole Land to absolute Protestanisme Queene Mary succeeding to the Helme steeres a direct contrary course breakes in peeces all that Edward wrought and brings forth an old edition of Englands Reformation all Popish Mary not living out halfe her dayes as the Prophet speakes of bloudy persons Elizabeth like Ioseph advanced from the Prison to the Palace and from the irons to the Crowne she pluckes up all her sister Maries plants and sounds a Trumpet all Protestant What sober man stands not amazed at these Revolutions and yet like Mother like Daughter and how zealous are we their off-spring for another impression and better edition of a Nationall Canaan in imitation of Iudah and Iosiah which if attained who knowes how soone succeeding Kings or Parliaments will quite pull downe and abrogate Thirdly in all these formings and reformings a Nationall Church of naturall unregenerate men was like wax the subject matter of all these formes and changes whether Popish or Protestant concerning which Nationall State the time is yet to come when ever the Lord Jesus hath given a word of institution and appointment CHAP. CXIX Peace YOu bring to minde deare Truth a plea of some wiser Papists for the Popes supremacy viz. that it was no such exorbitant or unheard of power and jurisdiction which the Pope chalenged but the very same which a Woman Queene Elizabeth her selfe chalenged stiling her Papissa or she Pope withall pleading that in point of Reason it was far more suitable that the Lord Jesus would delegate his power rather to a Clergie man then a Lay man as Henry the 8. or a woman as his daughter Elizabeth Truth I beleeve that neither one nor t'other hit the white yet I beleeve the Papists arrowes fall the nearest to it in this particular viz. That the government of the Church of Christ should rather belong to such as professe a Ministry or Office Spirituall then to such as are meerly Temporall and Civill So that in conclusion the whole controversiâ— concerning the government of Christ Kingdome or Church will be found to lye between the true and false Ministry both chalenging the true commission power and keyes from Christ. Peace This all glorious diadem of the Kingly power of the Lord Iesus
hath beene the eye-sore of the World and that which the Kings and Rulers of the World have alwayes lift up their hands unto The first report of a new King of the Iewes puts Herod and all Ierusalem into frights and the power of this most glorious King of Kings over the Soules and Consciences of men or over their lives and worships is still the white that all the Princes of this World shoot at and are enraged at the tidings of the true Heire the Lord Iesus in his servants Truth You well minde deare Peace a twofold exaltation of the Lord Iesus one in the Soules and Spirits of men and so he is exalted by all that truly love him though yet remaining in Babels captivity and before they hearken to the voyce of the Lord Come forth of Babel my people A second exaltation of Christ Iesus upon the Throne of David his Father in his Church and Congregation which is his Spirituall Kingdome here below I confesse there is a tumultuous rage at his entrance into his Throne in the Soule and Consciences of any of his chosen but against his second exaltation in his true Kingly power and government either Monarchicall in himself or Ministeriall in the hands of his Ministers and Churches are mustred up and shall be in the battels of Christ yet to be fought all the powers of the gates of Earth and Hell But I shall mention one diffâ—rence more between the Kings of Israel and Iudâ—h and all other Kings and Rulers of the Gentiles Those Kings as Kings of Israel were all investâ—d with a typicall and figurative respect with which now no Civill power in the World can be invested They wore a double Crowne First Civill Secondly Spirituall in which respect they typed out the Spirituall King of Israel Christ Iesus When I say they were types I make them not in all respect so to be but as Kings and Governours over the Church and Kingdome of God therein types Hence all those Saviours and Deliverers which it pleased God to stirre up extraordinarily to his people Gideon Baruc Sampson c. in that respect of their being Saviours Iudges and Deliverers of Gods people so were they types of Iesus Christ either Monarchically ruling by himself immediately or Ministerially by such whom he pleaseth to send to vindicate the liberties and inheritances of his people CHAP. CXX Peace IT must needs be confest that since the Kings of Israel were ceremonially anointed with Oile and Secondly in that they sat upon the Throne of David which is expressely applied to Christ Iesus Luc. 1. 32. Acts 2. 30. Iohn 1. 49. their Crownes were figurative and ceremoniall but some here question whether or no they were not types of civill Powers and Rulers now when Kings and Queens shall be nursing Fathers and nursing Mothers c. Truth For answer unto such let them first remember that the dispute lyes not concerning the Monarchicall power of the Lord Iesus the power of making Lawes and making Ordinances to his Saints and Subjects But concerning a deputed and Ministeriall power and this distinction the very Pope himself acknowledgeth There are three great Competitours for this deputed or Ministeriall power of the Lord Iesus First the Arch-vicar or Sathan the pretended Vicar of Christ on Earth who sits as God over the Temple of God exalting himselfe not only above all that is called God but over the soules and consciences of all his vassalls yea over the Spirit of Christ over the holy Scriptures yea and God himselfe Dan. 8. 11 chap. Rev. 15. together with 2 Thes. 2. This pretender although he professeth to claime but the Ministeriall power of Christ to declare his Ordinances to preach baptise ordaine Ministers and yet doth he upon the point challenge the Monarchicall or absolute power also being full of selfe exalting and blaspheming Dan. 7. 25. 11. 36. Rev. 13. 6. speaking blasphemies against the God of Heaven thinking to change times and Lawes but he is the sonne of perdition arising out of the bottomlesse pit and comes to destruction Revel 17. for so hath the Lord Jesus decreed to consume him by the breath of his mouth 2 Thes. 2. The second great Competitour to this Crowne of the Lord Jesus is the Civill Magistrate whether Emperours Kings or other inferiour Officers of State who are made to beleeve by the false Prophets of the World that they are the Antitypes of the Kings of Israel and Judah and weare the Crowne of Christ. Under the wing of the Civill Magistrate doe three great factions shelter themselves and mutually oppose each other striving as for life who shall sit downe under the shadow of that Arme of Flesh. First the Prelacie who though some extravagants of late have inclined to wave the King and to creepe under the wings of the Pope yet so far depends upon the King that it is justly said they are the Kings Bishops Secondly the Presbyterie who though in truth they ascribe not so much to the civill Magistrate as some too grossely do yet they give so much to the civill Magistrate as to make him absolutely the Head of the Church For if they make him the Reformer of the Church the Suppressour of Schismaticks and Herâ—ticks the Protectour and defendour of the Church c. what is this in true plain English but to make him the Judge of the true and false Church Judge of what is truth and what errour who is Schismaticall who Hereticall unlesse they make him only an Executioner as the Pope doth in his punishing of Hereticks I doubt not but the Aristocraticall government of Presbyterians may well subsist in a Monarchie not only regulated but also tyrannicall yet doth it more naturally delight in the element of an Aristocraticall government of State and so may properly be said to be as the Prelates the Kings so these the States Bishops The third though not so great yet growing faction is that so called Independent I prejudice not the personall worth of any of the three sorts This latter as I beleeve this Discourse hath manifested jumpes with the Prelates and though not more fully yet more explicitely then the Presbyterians cast down the Crowne of the Lord Iesus at the feet of the Civill Magistrate And although they pretend to receive their Ministrie from the choice of 2 or 3 private persons in Church-covenant yet would they faine perswade the Mother Old England to imitate her Daughter New England's practice viz. to keep out the Presbyterians and only to embrace themselves both as the States and the Peoples Bishops The third competition for this Crown and power of the Lord Iesus is of those that seperate both from one and t'other yet divided also amongst themselves into many severall professions Of these they that goe furthest professe they must yet come neerer to the wayes of the Son of God And
doubtlesse so farre as they have gone they bid the most and make the fairest plea for the puritie and power of Christ Iesus let the rest of the Inhabitants of the World be Judges Let all the former well be viewed in their externall State pomp riches conformitie to the World c. And on the other side let the latter be considered in their more through departure from sinne and sinfull Worship their condescending generally to the lowest and meanest contentments of this life their exposing of themselves for Christ to greater sufferings and their desiring no Civill sword nor Arme of Flesh but the two-edged sword of Gods Spirit to try out the matter by and then let the Inhabitants of the World judge which come neerest to the doctrine holines povertie patience and practice of the Lord Jesus Christ and whether or no these later deserve not so much of Humanitie and the Subjects Libertie as not offending the Civill State in the freedome of their Soules to enjoy the common aire to breath in CHAP. CXX Peace DEare Truth you have shewne me a little draught of Zions sorrowes her children tearing out their mothers bowels O when will Hee that stablisheth comforteth and builds up Zion looke downe from Heaven and have mercy on her c. Truth The Vision yet doth tarry saith Habacuk but will most surely come and therefore the patient and believing must wait for it But to your last Proposition whether the Kings of Israel and Judah were not types of Civill Magistrates now I suppose by what hath been already spoken these things will be evident First that those former types of the Land of the People of their Worships were types and figures of a spirituall Land spirituall People and spirituall Worship under Christ. Therefore consequently their Saviours Redeemers Deliverers Iudges Kings must also have their spirituall Antitypes and so consequently not civill but spirituall Governours and Rulers lest the very essentiall nature of Types Figures and Shadowes be overthrowâ—e Secondly although the Magistrate by a Civill sword might well compell that Nationall Church to the externall exercise of their Naturall Worship yet it is not possible according to the rule of the New Testament to compell whole Nations to true Repentance and Regeneration without which so farre as may be discerned true the Worship and holy Name of God is prophaned and blasphemed An Arme of Flesh and Sword of Steele cannot reach to cut the darknesse of the Mind the hardnesse and unbeleefe of the Heart and kindely operate upon the Soules affections to forsake a long continued Fathers worship and to imbrace a new though the best and truest This worke performes alone that sword out of the mouth of Christ with two edges Rev. 1. 3. Thirdly we have not one tittle in the New Testament of Christ Iesus concerning such a parallel neither from Himselfe nor from his Ministers with whom he conversed fourty dayes after his Resurrection instructing them in the matters of his Kingdome Acts 1. Neither find we any such commission or direction given to the Civill Magistrate to this purpose nor to the Saints for their submission in matters spirituall but the contrary Acts 4. 5. 1 Cor. 7. 23. Coloss. 2. 18. Fourthly we have formerly viewed the very nature and essence of a Civill Magistrate and find it the same in all parts of the World where ever people live upon the face of the Earth agreeing together in Townes Cities Provinces Kingdomes I say the same essentially Civill both from 1. the rise and fountaine whence it springs to wit the pâ—â—ples choice and free consent 2. The Object of it viz. the common-weale or safety of such a people in their bodies and goods as the Authours of this Modell have themselves confessed This civill Nature of the Magistrate we have proved to receive no addition of power from the Magistrates being a Christian no more then it receives diminution from his not being a Christian even as the Common-weale is a true Common-weale although it have not heard of Christianitie and Christianitie professed in it as in Pergamus Ephesus c. makes it ne're no more a Commonweale and Christianitie taken away and the candlestick removed makes it ne're the lesse a Commonweale Fifthly the Spirit of God expresly relates the worke of the civill Magistrate under the Gospel Rom. 13. expresly mentioning as the Magistrates object the duties of the second Table concerning the bodies and goods of the subject 2. The reward or wages which people owe for such a worke to wit not the contribution of the Church for any spirituall work but tribute toll custome which are wages payable by all sorts of men Natives and Forreigners who enjoy the same benefit of publick peace and commerce in the Nation Sixthly Since the civill Magistrate whether Kings or Parliaments States and Governours can receive no more in justice then what the People give and are therefore but the eyes and hands and instruments of the people simply considered without respect to this or that Religion it must inevitably follow as formerly I have touched that if Magistrates have received their power from the people then the greatest number of the people of every Land have received from Christ Iesus a power to establish correct reforme his Saints and servants his wife and spowse the Church And she that by the expresse word of the Lord Psal. 149. binds Kings in chaines and Nobles in links of iron must her selfe be subject to the changeable pleasures of the people of the World which lies in wickednesse 1 Iohn 5. even in matters of Heavenly and spirituall Nature Hence therefore in all controversie concerning the Church Ministrie and worship the last Appeale must come to the Bar of the People or Commonweal where all may personally meet as in some Commonweales of small number or in greater by their Representatives Hence then no person esteemed a beleever and added to the Church No Officer chosen and ordained No person cast forth and excommunicated but as the Common-weale and people please and in conclusion no Church of Christ in this Land or World and consequently no visibly Christ the Head of it Yea yet higher consequently no God in the World worshipped according to the institutions of Christ Jesus except the severall peoples of the Nations of the World shall give allowance Peace Deare Truth Oh whither have our Forefathers and teachers led us higher then to God himselfe by these doctrines driven out of the World you cannot rise and yet so high must the inevitable and undeniable consequences of these their doctrines reach if men walke by their owne common Principles Truth I may therefore here seasonably adde a seventh which is a necessary consequence of all the former Arguments and an Argument it selfe viz. we finde expresly a spirituall power of Christ Iesus in the hands of his Saints Ministers and Churches to bee the true Antitype of those
former figures in all the Prophecies concerning Christ his spirituall power Isa. 9. Dan. 7. Mich. 4. c. compared with Luc. 1. 32. Act. 2. 30. 1 Cor. 5. Math. 18. Marc. 13. 34. c. CHAP. CXXI Peace GLorious and conquering Truth mee thinkes I see most evidently thy glorious conquests how mighty are thy spirituall weapons 2 Cor. 10. to breake downe those mighty and strong Holds and Castles which men have fortified themselves withall against thee O that even the thoughts of men may submit and bow downe to the captivity of Jesus Christ Truth Your kinde incouragement makes mee proceed more cheerfully to a fourth difference from the Lawes and Statutes of this Land different from all the Lawes and Statutes of the World and parallel'd onely by the Lawes and Ordinances of spirituall Israel First then consider we the Law-maker or rather the Law-publisher or Prophet as Moses calls himselfe Deut. 18. and Act. 3. he is expresly called that Prophet who figured out Christ Iesus who was to come like unto Moses greater then Moses as the son is greater then the servant Such Law-givers or Law-publishers never had any State or People as Moses the type or Christ Iesus miraculously stirred up and sent as the mouth of God betweene God and his people Secondly concerning the Lawes themselves It is true the second Table containes the Law of Nature the Law Morall and Civill yet such a Law was also given to this people as never to any people in the World such was the Law of worship Psal. 147. peculiarly given to Iacob and God did not deale so with other Nations which Lawes for the matter of the worship in all those wonderfull significant Sacrifices and for the manner by such a Priesthood such a place of Tabernacle and afterward of Temple such times and solemnities of Festivals were never to be parallel'd by any other Nation but onely by the true Christian Israel established by Iesus Christ amongst Iewes and Gentiles throughout the World Thirdly the Law of the tenne Words Deut. 10. the Epitome of all the rest it pleased the most high God to frame and pen twice with his owne most holy and dreadfull finger upon Mount Sinai which he never did to any other Nation before or since but onely to that spirituall Israel the people and Church of God in whose hearts of flesh he writes his Lawes according to Ier 31. Heb 8. and 10. Peace Such promulgation of such Lawes by such a Prophet must needs be matchlesse and unparallel'd Truth In the fift place consider we the punishments and rewards annexed to the breach or observation of these Lawes First those which were of a temporall and present consideration of this life Blessings and Curses of all sorts opened at large Levit. 26. and Deut. 28. which cannot possibly be made good in any State Countrey or Kingdome but in a spirituall sense in the Church and Kingdome of Christ. The reason is this such a temporall prosperity of outward peace and plenty of all things of increase of children of cattell of honour of health of successe of victory suits not temporally with the afflicted and persecuted estate of Gods people now And therefore spirituall and soule blessednesse must be the Antitype viz. In the midst of revilings and all manner of evill speeches for Christs sake soule blessednesse In the midst of afflictions and persecutions soule blessednesse Math. 5. and Luc. 6. And yet herein the Israel of God should enjoy their spirituall peace Gal. 6. 16. Out of that blessed temporall estate to be cast or caried captive was their excommunication or casting out of Gods sight 2 King 17. 23. Therefore was the blasphemer the false Prophet the idolater to bee cast out or cut off from this holy Land which punishment cannot be parallel'd by the punishment of any State or Kingdome in the world but onely by the excommunicating or outcasting of person or Church from the fellowship of the Saints and Churches of Christ Iesus in the Gospel And therefore as before I have noted the putting away of the false prophet by stoning him to death Deut. 13. is fitly answered and that in the very same words in the Antitype when by the generall consent or stoning of the whole Assembly and wicked person is put away from amongst them that is spiritually cut off out of the Land of the spiritually living the people or Church of God 1 Cor. 5. Galat. 5. Lastly the great and high reward or punishment of the keeping or breach of these Lawes to Israel was such as cannot suit with any State or Kingdome in the World beside the Reward of the Observation was Life Eternall Life The Breach of any one of these Lawâ— was death Eternall death or damnation from the presence of the Lord. So Rom. 10. Iam. 2. Such a Covenant God made not before nor since with any State or People in the world For Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And he that beleeveth in that Son of God hath eternall life hee that beleeveth not hath not life but is condemned already John 3. and 1 John 5. CHAP. CXXII Peace DEare Truth you have most lively set forth the unparallel'd state of that typicall Land and people of the Iewes in their peace and quiet government Let mee now request you in the last place to glance at the difference of the wars of this people from the wars of other Nations and of their having no Antitype but the Churches of Christ Iesus First all Nations round about Israel more or lesse sometime or other had indignation against this people Aegyptians Edomites Moabites Ammonites Midians Philistians Assyrians and Babylonians c. as appeares in the History of Moses Samuel Iudges and Kings and in all the Prophets You have an expresse Catalogue of them Psal. 83. sometimes many hundred thousand Enemies in pitcht field against them of Ethiopians ten hundred thousand at once in the dayes of Asa 2 Chron. 14. and at other times as the sand upon the Sea shoare Such Enemies the Lord Iesus foretold his Israel The World shall hate you Iohn 16. You shall be hated of all men for my Names sake Matth. 24. All that will live godly in Christ Iesus must be persecuted or hunted 1 Tim. 4. And not only by flesh and bloud but also by Principalities Powers Spirituall wickednesse in high places Ephes. 6. by the whole Pagan World under the Roman Emperours and the whole Antichristian World under the Roman Popes Rev 12. 13. Chap. by the Kings of the Earth Rev. 17. And Gog and Magog like the sand upon the Sea shoare Rev. 20. Peace Such Enemies such Armies no History no experience proves ever to have come against one poore Nation as against Israel in the type and never was nor shall be knowne to come against any State or Country now but the Israel of
God the Spirituall Iewes Christs true followers in all parts and quarters of the World Beside all these without Israel is betraied within her owne bowells bloudy Sauls Absaloms Sheâ—aes Adonljahs Ieroboams Athalâ—ahs raising insurrections conspiracies tumults in the Antitype and Parallell the Spirituall state of the Christian Church Secondly consider we the famous and wonderfull battells victories captivities deliverances which it pleased the God of Israel to dispence to that people and Nation and let us search if they can be paralleld by any State or people but mystically and Spiritually the true Christian Israel of God Gal. 6. How famous was the bondage and slavery of that people and Nation 430 yeares in the Land of Aegypt and as famous glorious and miraculous was their returne through the Red Sea a figure of Baptisme 1 Corinth 10. and Aegypt a figure of an Aegypt now Rev. 11. 8 How famous was the 70 yeares captivity of the Iewes in Babel transported from that Land of Canaan and at the full period returned againe to Ierusalem a type of the captivity of Gods people now Spiritually captivated in mysticall Babel Rev. 18. 4 Time would faile me to speake of Ioshua's conquest of literall Canaan the slaughter of 31 Kings of the miraculous taking of Iericho and other Cities Gideon his miraculous battell against the Midianites Ionathan and his Armour bearer against the Philistims David by his 5 smooth stones against Goliah Asa Iehosaphat Hezechia their mighty and miraculous victories against so many hundred thousand Enemies and that sometimes without a blow given What State what Kingdome what warres and combats victories and deliverances can parallel this people but the Spirituall and mysticall Israel of God in every Nation and Country of the World typed out by that small typicall handfull in that little spot of ground the land of Canaan The Israel of God now men and women fight under the Great Lord Generall the Lord Iesus Christ Their Weapons Armour and Artillery is like themselves Spirituall set forth from top to toe Ephes. 6. So mighty and so potent that they breake downe the strongest holds and Castles yea in the very soules of men and carry into captivity the very thoughts of men subjecting them to Christâ— Iesus They are Spirituall conquerours as in all the 7 Churches of Asia He that overcommeth He that overcommeth Rev. 2. 3. Their victories and conquests in this are contrary to those of this World for when they are slaine and slaughtered yet then they conquer So overcame they the Divell in the Roman Emperours Rev. 12. By the bloud of the Lambe 2. By the word of their Testimony 3. The cheerfull spilling of their owne bloud for Christ for they loved not their lives unto the death And in all this they are more then Conquerors through him that loved them Rom. 8. This glorious Armie of white Troopers horses and harnesse Christ Iesus and his true Israel Rev. 19. gloriously conquer and overcome the Beast the false Prophet and the Kings of the Earth up in Armes against them Rev. 19. and lastly raigning with Christ a thousand yeares they conquer the Divell himselfe and the numberlesse Armies like the sand on the Sea shoare of Gog and Magog and yet not a tittle of mention of any sword helmet breastplate shield or horse but what is Spirituall and of a heavenly nature All which Warres of Israel have been may be and shall be fulfilled mystically and Spiritually I could further insist on other particulars of Israels unparalled state and might display those excellent passages which it pleaseth God to mention Nâ—hem 9. CHAP. CXXIII Peace YOu have deare Truth as in a glasse presented the face of Old and New Israel and as in water face answereth to face so doth the face of typicall Israel to the face of the Antitype between whom and not between Canaan and the Civill Nations and Countries of the World now there is an admirable consent and harmony But I have heard some say was not the civill state and Judicialls of that people presidentiall Truth I have in part and might further discover that from the King upon his Throne to the very Beasts yea the excrements of their bodies as we see in their going to War Deut 23. 12â— their civills moralls and naturalls were carried on in types and however I acknowledge that what was simply morall civill and naturall in Israels state in their constitutions Lawes punishments may be imitated and followed by the States Countries Cities and Kingdomes of the World Yet who can question the lawfulnesse of other formes of Government Lawes and punishments which differ since civill constitutions are mens Ordinances or creation 2. Pet. 2. 13. unto which Gods people are commanded even for the Lords sake to submit themselves which if they were unlawfull they ought not to do Peace Having thus far proceeded in examining whether God hath charged the Civill State with the establishing of the Spirituall and Religious what conceive you of that next assertion viz It is well knowne that the remissenes of Princes in Christendome in matters of Religion and Worship divolving the care thereof only to the Clergie and so setting theâ— Hoâ—â—es upon the Churches head hath been the cause of 〈◊〉 invention usurpation and corruption in the Worship and Temple of God Truth It is lamentably come to passe by Gods just permission Sathans policie the peoples sinne and the malice of the wicked against Christ and the corruption of Princes and Magistrates that so many inventions 〈◊〉 and corruptions are 〈◊〉 in the Worship and Temple of God throughout that part of the World which is called Christian and may most properly be called the Popes Christendome in opposition to Christ Iesus his true Christian Common-weale or Church the true Christendome But that this hath arisen from Princes remissenesse in not keeping their watch to establish the Purity of Religion Doctrine and Worship and to punish according to Israels patterne all false Ministers by rooting them and their worships out of the World that I say can never bee evinced and the many thousands of glorious Soules under the Altar whose blood hath beene spilt by this position and the many hundred thousand soules driven out of their bodies by Civill Warres and the many millions of soules forced to hypocrisie and ruine eternall by inforced Vniformities in Worship will to all Eternity proclaime the contrary Indeed it shewes a most injurious idlenes and unfaithfulnes in such as professe to be Messengers of Christ Iesus to cast the heaviest weight of their care upon the Kings and Rulers of the Earth yea upon the very Common-weales Bodies of People that is the World it selfe who have fundamentally in themselves the Root of Power to set up what Government and Governours they shall agree upon Secondly it shewes abundance of carnall diffidence and distrust of the glorious power and gracious presence of the Lord Iesus who hath given his promise and
Word to bee with such his messengers to the end of the world Matth. 28. That Dog that feares to meet a man in the path runnes on with boldnes at his masters comming and presence at his backe Thirdly what imprudence and indiscretion is it in the most common affaires of Life to conceive that Emperours Kings and Rulers of the earth must not only be qualified with politicall and state abilities to make and execute such Civill Lawes which may concerne the common rights peace and safety which is worke and businesse load and burthen enough for the ablest shoulders in the Commonweal but also furnished with such spirituall and heavenly abilities to governe the Spirituall and Christian Commonweale the flocke and Church of Christ to pull downe and set up Religion to judge determine and punish in Spirituall controversies even to death or banishment And beside that not only the severall sorts of civill Officers which the people shall choose and set up must be so authorised but that all respective Commonweales or Bodies of people are charged much more by God with this worke and busines radically and fundamentally because all true civill Magistrates have not the least iâ—ch of civill power but what is measured out to them from the free consent of the whole even as a Committee of Parliament cannot further act then the power of the House shall arme and enable them Concerning that Objection which may arise from the Kings of Israel and Iudah who were borne members of Gods Church and trained up therein all their dayes which thousands of lawfull Magistrates in the world possibly borne and bred in false Worships Pagan or Antichristian never heard of and were therein types of the great anointed the King of Israel I have spoken sufficiently to such as have an eare to heare and therefore Lastly so unsutable is the commixing and intangling of the Civill with the Spirituall charge and Government that except it was for subsistence as we see in Paul and Barnabas working with their owne hands the Lord Iesus and his Apostles kept themselves to one If ever any in this world was able to manage both the Spirituall and Civill Church and Commonweale it was the Lord Jesus wisedome it selfe Yea hee was the true Heire to the Crowne of Israel being the Sonne of David yet being sought for by the people to be made a King Joh. 5. he refused and would not give a president to any King Prince or Ruler to manage both swords and to assume the charge of both Tables Now concerning Princes I desire it may bee remembred who were most injurious and dangerous to Christianity whether Nero Domitian Iulian c. Persecuters or Constantine Theodosius c. who assumed this Power and Authority in and over the Church in Spirituall things It is confest by the Answerer and others of note that under these later the Church the Christian State Religion and Worship were most corrupted under Constantine Christians fell asleepe on the beds of carnall ease and Liberty insomuch that some apply to his times that sleepe of the Church Cant. 5. 2. I sleep though mine heart waketh CHAP. CXXIV Peace YEs but some will say this was not through their assuming of this power but the ill managing of it Truth Yet are they commonly brought as the great Presidents for all succeeding Princes and Rulers in after Ages and in this very controvesiâ— their practices are brought as presidentiall to establish persecution for conscience Secondly those Emperours and other Princes and Magistrates acted in Religion according to their consciences perswasion and beyond the light and perswasion of conscience can no man living walk in any feare of God Hence have they forced their subjects to uniformitie and conformitie unto their own consciences what ever they were though not willing to have been forced themselves in the matters of God and Conscience Thirdly Had not the light of their eye of conscience and the consciences also of their Teachers been darkned they could not have been condemned for want of heavenly affection rare devotion wonderfull care and diligence propounding to themselves the best patternes of the Kings of Iudah David Salomon Asa Iehosaphat Iosiah Hezekiah But here they lost the path and themselves in perswading themselves to be the parallels and antytipes to those figurative and typicall Princes whence they conceived themselves bound to make their Cities Kingdomes Empires new holy lands of Canaan and themselves Governours and Iudges in spirituall causes compelling all consciences to Christ and persecuting the contrary with fire and sword Upon these rootes how was how is it possible but that such bitter fruits should grow of corruption of Christianitie Persecution of such godly who happily see more of Christ then such Rulers themselves their Dominions and Jurisdictions being overwhelmed with inforced dissimulation and hypocrisie and where power of resistance with flames of civill combustion as at this very day he that runs may read and tremble at Peace They adde further that the Princes of Christendome setting their Hornes upon the Churches head have been the cause of Antichristian inventions c. Truth If they mean that the Princes of Europe giving their power and authoritie to the seven-headed and ten-horned Beast of Rome have been the cause c. I confesse it to be one concurring cause yet withall it must be remembred that even before such Princes set their hornes or authoritie upon the Beasts head even when they did as I may say but lend their hornes to the Bishops even then rose up many Antichristian abominations And though I confesse there is but small difference in some respect betweene the setting their hornes upon the Priests heads whereby they are inabled immediately to push and gore whoever crosse their doctrine and practice and the lending of their hornes that is pushing and goriâ—g such themselves as are declared by their Bishops and Priests to be hereticall as was and is practised in some Countries before and since the Pope rose yet I confidently affirme that neither the Lord Iesus nor his first ordained Ministers and Churches gathered by such Ministers did ever weare or crave the helpe of such hornes in Spirituall and Christian affaires The spirituall power of the Lord Iesus in the hands of his true Ministers and Churches according to Balaams prophesie Num. 23. is the horne of that Vnicorne or Rhinocerot Psal 92. which is the strongest horne in the world in comparison of which the strongest hornes of the Bulls of Basan breake as sticks and Historieâ—ells â—ells us how that Vnicorne or one-horned Beast the Rhinocerot tooke up a Bull like a Tennis ball in the Theater at Rome before the Emperour according to that record of the Post Quantâ—â—s erat cornu cui pila Taurus erat Unto this Spirituall power of the Lord Iesus the soules and thoughts of the highest Kings and Emperours must subject Math. 16. 18. 1 Cor. 5.
10. chapters CHAP. CXXV Peace DEare Truth You know the noyse is made from those prophecies Isa. 46. Kings and Queenes shall be nursing Fathers c. and Revel 21. the Kings of the Earth shall bring their Glory and Honour to new Ierusalem c. Truth I answer with that mournfull Prophet Psal. 74. I see not that man that Prophet that can tell us how long How many excellent Pen-men fight each against other with their pens like swords in the application of those prophecies of David Isa. Ier. Ezekiel Daniel Zacharie Iohn when and how those Prophecies shall be fulfilled Secondly When ever those prophecies are fulfilled yet shall those Kings not be Heads Governours and Judges in Ecclesiasticall or Spirituall causes but be themselves judged and ruled if within the Church by the power of the Lord Jesus therein Hence saith Isaiah those Kings and Queenes shall lick the Dust of thy feet c. Peace Some will here aske What may the Magistrate then lawfully doe with his Civill horne or power in matters of Religion Truth His horne not being the horne of that Vnicorne or Rhinocerot the power of the Lord Iesus in Spirituall caseâ— his sword not the two-edged sword of the Spirit the word of God hanging not about the loines or side but at the lips and proceeding out of the mouth of his Ministers but of an humane and Civill nature and constitution it must consequently be of a humane and Civill operation for who knowes not that operation followes constitution and therefore I shall end this passage with this consideration The Civill Magistrate either respecteth that Religion and Worship which his conscience is perswaded is true and upon which he ventures his Soule or else that and those which he is perswaded are false Concerning the first if that which the Magistrate believeth to be true be true I say he owes a threefold dutie unto it First approbation and countenance a reverent esteeme and honorable Testimonie according to Isa. 49. Revel 21. with a tender respect of Truth and the professours of it Secondly Personall submission of his owne Soule to the power of the Lord Iesus in that spirituall Government and Kingdome according to Mat. 18. 1. Cor. 5. Thirdly Protection of such true professours of Christ whether apart or met together as also of their estates from violence and injurie according to Rom. 13. Now secondly if it be a false Religion unto which the Civill Magistrate dare not adjoyne yet he owes First permission for approbation he owes not to what is evill and this according to Matthew 13. 30. for publike peace and quiet sake Secondly he owes protection to the persons of his Subjects though of a false worship that no injurie be offered either to the persons or goods of any Rom. 13. Peace Deare Truth in this 11 head concerning the Magistrates power in Worship you have examined what is affirmed that the Magistrate may doe in point of Worship there remaines a second to wit that which they say the Magistrate may not doe in Worship They say The Magistrate may not bring in set formes of prayerâ— Nor secondly bring in significant ceremonies Nor thirdly not governe and rule the acts of worship in the Church of God for which they bring an excellent similitude of a Prince or Magistrate in a ship where he hath no governing power over the actions of the mariners and secondly that excellent propheciâ— concerning Christ Iesus that his government should be upon his shoulders Isa. 9. 6 7. Truth Unto all this I willingly subscribe Yet can I not passe by a most injurious and unequall practice toward the Civill Magistrate Ceremonies Holy dayes Common Prayer and what ever else dislikes their consciences that the Magistrate must not bring in Others againe as learned as godly as wise have conceived the Magistrate may approve or permit these in the Church and all men are bound in obedience to obey him How shal the Magistrates conscience be herein between both torn and distracted if indeed the power either of establishing or abolishing in Church matters bee committed to him Secondly me thinkes in this case they deale with the Civill Magistrate as the Souldiers dealt with the Lord Iesus First they take off his owne clothes and put upon him a purple Robe plat a Crowne of Thornes on his head bow the knee and salute him by the name of King of the Iewes They tell him that he is the Keeper of both Tables he must see the Church doe her duty he must establish the true Church true Ministry true Ordinances he must keepe her in this purity Againe hee must abolish superstition and punish false Churches false Ministers even to banishment and death Thus indeed doe they make the blood run downe the head of the civill Magistrate from the thorny vexation of that power which sometimes they crowne him with whence in great States Kingdoms or Monarchies necessarily arise delegations of that spirituall power High Commissions c. Anon againe they take off this purple robe put him into his own clothes and tell him that he hath no power to command what is against their conscience They cannot conforme to a set form of prayer nor to Ceremonies nor Holy dayes c. although the civill Magistrate that most pious Prince Edw 6. â— and his famous Bishops afterwards burnt for Christ were of another conscienceâ— which of these two consciences shall stand if either Magistrate must put forth his civill power in these cases the strongest arme of flesh and most conquering bloody sword of Steele can alone decide the Question I confesse it is most true that no Magistrate as no other superiour is to be obeyed in any matter displeasing to God yet when in matters of worship we ascribe the absolute headship and government to the Magistrate as to keepe the Church pute and force her to her duty Ministers and People and yet take unto our selves power to judge what is right in our owne eyes and to judge the Magistrate in and for those very things wherein we confesse he hath power to see us doe our duty and therefore consequently must judge what our duty is what is this but to play with Magistrates with the soules of men with Heaven with God with Christ Iesus c. CHAP. CXXVI Peace PAsse on holy Truth to that similitude whereby they illustrate that Negative Assertion The Prince in the Ship say they is governour over the bodies of all in the Ship but hee hath no power to governe the Ship or the Mariners in the Actions of it If the Pilot manifestly erre in his Action the Prince may reprove him and so say they may any Passenger if hee offend against the life or goods of any the Prince may in due time and place punish him which no private person may Truth Although deare Peace wee both agree that civill powers may not
injoyne such devices no nor inforce on any Gods Institutions since Christ Iesus his comming Yet for further illustration I shall propose some Quaeries concerning the civill Magistrates passing in the ship of the Church wherein Christ Iesus hath appointed his Ministers and Officers as Governours and Pilots c. If in a ship at Sea wherein the Governour or Pilot of a ship undertakes to carry the ship to such a Port the civill Magistrate suppose a King or Emperour shall command the Master such and such a course to steere upon such or such a point which the Master knowes is not their course and which if they steere he shall never bring the Ship to that Port or harbour what shall the Master doe Surely all men will say the Master of the Ship or Pilot is to present Reasons and Arguments from his Mariners Art if the Prince bee capable of them or else in humble and submissive manner to perswade the Prince not to interrupt them in their course and duty properly belonging to them to wit governing of the ship steering of the course c. If the Master of the Ship command the Mariners thus and thus in cunning the ship managing the â—elme trimming the saile and the Prince command the Mariners a different or contrary course who is to be obeyed It is confest that the Mariners may lawfully disobey the Prince and obey the governour of the ship in the actions of the ship Thirdly what if the Prince have as much skill which is rare as the Pilot himselfe I conceive it will be answered that the Master of the ship and Pilot in what concernes the ship are chiefe and above in respect of their office the Prince himselfe and their commands ought to be attended by all the Mariners unlesse it bee in manifest errour wherein t is granted any passenger may reprove the Pilot. Fourthly I aske if the Prince and his Attendants be unskilfull in the ships affaires whether every Sayler and Mariner the youngest and lowest be not so farre as concernes the ship to be preferred before the Princes followers and the Prince himselfe and their counsell and advice more to be attended to and their service more to bee desired and respected and the Prince to bee requested to stand by and let the businesse alone in their hands Fifthly in case a wilfull King and his Attendants out of opinion of their skill or wilfulnesse of passion would so steere the course trim sayle c. as that in the judgement of the Master and Seamen the ship and lives shall bee indangered whether in case humble perswasions prevaile not ought not the Ships company to refuse to act in such a course yea and in case power be in their hands resist and suppresse these dangerous practices of the Prince and his followers and so save the ship Lastly suppose the Master out of base feare and cowardise or covetous desire of reward shall yeeld to gratifie the minde of the Prince contrary to the rules of Art and Experience c. and the ship come in danger and perish and the Prince with it if the Master get to shore whether may he not be justly questioned yea and suffer as guilty of the Princes death and those that perished with him These cases are cleare wherein according to this similitude the Prince ought not to governe and rule the actions of the ship but such whose office and charge and skill it is The result of all is this The Church of Christ is the Ship wherein the Prince if a member for otherwise the case is altred is a passenger In this ship the Officers and Governours such as are appointed by the Lord Jesus they are the chiefe and in those respects above the Prince himselfe and are to bee obeyed and submitted to in their works and administrations even before the Prince himselfe In this respect every Christian in the Church man or woman if of more knowledge and grace of Christâ— ought to be of higher esteeme concerning Religion and Christianity then all the Princes in the world who have either none or lesse grace or knowledge of Christ although in civill things all civill reverence honour and obedience ought to be yeelded by all men Therefore if in matters of Religion the King command what is contrary to Christs rule though according to his perswasion and conscience who sees not that according to the similitude he ought not to be obeyed yea and in case boldly with spirituall force and power he ought to be resisted And if any Officer of the Church of Christ shall out of basenesse yeeld to the command of the Prince to the danger of the Church and soules committed to his charge the soules that perish notwithstanding the Princes command shall be laid to his charge If so then I rejoyne thus How agree these truths of this similitude with those former positions viz. that the Civill Magistrate is keeper of both Tables That he is to see the Church doe her duty That he ought to establish the true Religion suppresse and punish the false and so consequently must discerne judge and determine what the true gathering and governing of the Church is what the dutie of every Minister of Christ is what the true Ordinances are and what the true Administrations of them and where men faile correct punish and reforme by the Civill Sword I desire it may be answered in the feare and presence of him whose eyes are as a flame of fire if this be not according to the similitude though contrary to their scope in proposing of it to be Governour of the Ship of the Church to see the Master Pilot and Mariners do their duty in setting the course steering the ship trimming the sailes keeping the watch c. and where they faile to punish them and therefore by undeniable consequence to judge and determine what their duties are when they doe right and when they doe wrong and this not only in manifest Errour for then they say every passenger may reprove but in their ordinary course and practice The similitude of a Physitian obeying the Prince in the Body politick but prescribing to the Prince concerning the Princes body wherein the Prince unlesse the Physitian manifestly erre is to be obedient to the Physitian and not to be Iudge of the Physitian in his Art but to be ruled and judged as touching the state of his body by the Physitian I say this similitude and many others suiting with the former of a ship might be alleadged to prove the distinction of the Civill and Spirituall estate and that according to the rule of the Lord Iesus in the Gospel the Civill Magistrate is only to attend the Calling of the Civill Magistracie concerning the bodies and goods of the Subjects and is himselfe if a member of the Church and within subject to the power of the Lord Iesus therein as any member of the Church is 1
the power of Christ to censure sufficiently an offendour on whom yet they have executed the deepest censure in the world to wit cutting off from Christ shutting out of Heaven casting to the Divell which offendours crime reacheth not to hurt the good of the civill state but that she is forced to make complaint to the civill state and the Officers thereof for their helpe O let not this be tole in Gath nor heard in Ashkalon and O! how dimme must needs that eye be which is blood shot with that bloâ—dy and cruell Tenent of Persecution for cause of Conscience Peace But what should be meant by this passage viz. That they cannot give liberty to the Magistrate to punish without exception all excommunicate persons within so many months Truth It may be this hath reference to a Law made formerly in New England that if an excommunicate person repented not within as I have heard three months after sentence of excommunication then the Civill Magistrate might proceed with him These worthy men see cause to question this Law upon good reasons rendred though it appears not by their words that they wholly condemne it only they desire a longer time implying that after some longer time the Magistrate may proceed and indeed I see not but according to such principles if the Magistrate himselfe should be cast out he ought to be proceeded against by the Civill state and consequently deposed and punished as the Pope teacheth yea though happily he had not offended against either bodies or goods of any subject Thirdly from this true confession that the Magistrate ought not to punish for many sinnes above mentioned I observe how they crosse the plea which commonly they bring for the Magistrates punishing of false Doctrines Heretiques c. viz. Rom. 13. The Magistrate is to punish them that doe evill and when it is answered True evill against the Second Table which is there onely spoken of and against the Bodies and Goods of the Subject which are the proper object of the Civill Magistrate as they confesse It is replied why is not Idolatry sinne Heresie sinne Schisme and false Worship sinne Yet heere in this passage many evils many sins even of Parents against their Children Masters against their Servants Husbands against their Wives the Magistrate ought not to meddle with Fourthly I dare not assent to that assertion That even originall sinne remotely hurts the civill State T is true some doe as inclinations to murther theft whoredome slander disobedience to Parents and Magistrates but blindnes of minds hardnes of heart inclination to choose or worship this or that God this or that Christ beside the true these hurt not remotely the civill state as not concerning it but the spirituall Peace Let me in the last place remind you of their charge against the Magistrate and which will necessarily turne to my wrong and prejudice They say the Magistrate in hearing and prosecuting the complaints of children against their parents of servants against their masters of wives against their husbands without acquainting the Church first transgresseth the rule of Christ. Truth Sweet Peace they that pretend to be thy dearest friends will prove thy bitter enemies First I ask for one rule out of the Testament of the Lord Iesus to prove this deepe charge and accusation against the Civill Magistrate Secondly This is built upon a supposition of what rarely falls out in the World to wit that there must necessarily be a true Church of Christ in every lawfull State unto whom these complaints must goe whereas how many thousand Common-weales have been and are where the name of Christ hath not or not truly been founded Thirdly The Magistrates office according to their own grant properly respecting the bodies and goods of their Subjects and the whole body of the Common-weale being made up of Families as the members constituting that body I see not how according to the rule of Christ Rom. 13 the Magistrate may refuse to heare and helpe the just complaints of any such petitioners Children Wives and Servants against oppression c. Peace I have long observed that such as have been ready to ascribe to the Civill Magistrate and his Sword more then God hath ascribed have also been most ready to cut off the skirts and in case of his inclining to another conscience then their owne to spoile him of the robe of that due Authoritie with which it hath pleased God and the People to invest and cloath him But I shall now present you with the 13. Head whose Title is CHAP. CXXIX What power Magistrates have in publike Assemblies of Churches FIrst say they the Churches have power to assemble and continue such Assemblies for the performance of all Gods Ordinances without or against the consent of the Magistrate renuente Magistratu because Christians are commanded so to doe Matth. 28. 18. 19. 20. Also because an Angel from God commanded the Apostles so to doe Acts 5. 20 Likewise from the practice of the Apostles who were not rebellious or seditious yet they did so Act. 4. 18. 19. 20. Act. 5. 27 28. Further from the practice of the Primitive Church at Jerusalem who did meet preach pray minister Sacraments censures Act. 4. 23. renuente Magistratu Moreover from the exhortation to the Hebrewes 10. 25. not to forsake their Assemblies though it were in dangerous times and if they might doe this under professed Enemies then we may much more under Christian Magistrates else we were worse under Christian Magistrates then Heathen therefore Magistrates may not hinder them herein as Pharaoh did the people from sacrificing for Wrath will be upon the Realme and the King and his Sons Ezâ—â— 7. 23. Secondly it hath been a usurpation of forraigne Countries and Magistrates to take upon them to determine times and places of Worship rather let the Churches be left herein to their inoffensive Libertie Thirdly concerning their power of Synod Assemblies First in corrupt times the Magistrate desirous to make Reformation of Religion may and should call those who are most fit in severall Churches to assemble together in a Synod to discusse and declare from the Word of God matters of Doctrine and Worship and to helpe forward the Reformation of the Churches God Thus did Iosiah Secondly in the reformed times he ought to give Libertie to the Elders of severall Churches to assemble themselves by their owne mutuall and voluntary agreement at convenient times as the meanes appointed by God whereby he may mediately reform matters amisse in Churches which immediately he cannot nor ought not to doe Thirdly Those meetings for this end we conceive may be of two sorts 1. Monthly of some of the Elders and Messengers of the Churches 2. Annuall of all the Messengers and Elders of the Churches First monthly of some First those members of Churches which are neerest together and so may most conveniently assemble together may by mutuall agreement once in a
moneth consult of such things as make for the good of the Churches Secondly the time of this meeting may be sometimes at one place sometimes at another upon the Lecture day of every Church where Lectures are and let the Lecture that day be ended by eleven of the clock Thirdly let the end of this Assembly be to doe nothing by way of Authoritie but by way of Councell as the need of Churches shall require Secondly Annuall of all the Elders within our jurisdiction or others whereto the Churches may send once in the yeare to consult together for the publike welfare of all the Churches First let the place be sometimes at one Church sometimes at another as Reasons for the present may require Secondly let all the Churches send their waighty questions and cases six weeks or a month before the set time to the Church where the Assembly is to be held and the Officers thereof disperse them speedily to all the Churches that so they may have time to come prepared to the discussing of them Thirdly let this Assembly doe nothing by Authoritie but only by Councell in all cases which fall out leaving the determination of all things to particular Churches within themselves who are to judge and so to receive all doctrines and directions agreeing only with the Word of God The grounds of these Assemblies First need of each others helpe in regard of dayly emergent troubles doubts and controversies Secondly love of each others fellowship Thirdly of Gods glory out of a publike spirit to seeke the welfare of the Churches as well as their owne 1 Cor. 10 33. 2 Cor. 11. 23. Fourthly The great blessing and speciall presence of God upon such Assemblies hitherto Fifthly the good Report the Elders and Brethren of Churches shall have hereby by whose communion of Love others shall know they are the Disciples of Christ. CHAP. CXXX Truth I May well compare this passage to a double picture on the first part or side of it a most faire and beautifull countenance of the pure and holy Word of God on the later side or part a most sowre and uncomely deformed looke of a meere humane invention Concerning the former they prove the true and unquestionable power and priviledge of the Churches of Christ to assemble and practise all the holy Ordinances of God without or against the consent of the Magistrate Their Arguments from Christs and the Angels voyce from the Apostles and Churches practice I desire may take 〈◊〉 impression written by the point of a diamond the finger of Gods spirit in all hearts whom it may concerne This Libertie of the Churches of Christ he inlargeth and amplifieth so far that he calls it an usurpation of some Magistrates to determine the time and place of Worship and say that rather the Churches should be left to their inoffensive libertie Upon which Grant I must renew my former Quaerie Whether this be not to walke in câ—ntradictions to hold with light yet walke in darknes for How can they say the Magistrate is appointed by God and Christ the Guardian of the Christian Church and Worship bound to set up the true Church Ministrie and Ordinances to see the Church doe her duty that is to force her to it by the Civill sword bound to suppresse the false Church Ministrie and Ordinances and therefore consequently to judge and determine which is the true Church which is the false and what is the duty of the Church officers and members of it and what not and yet say they the Churches must assemble and practice all Ordinances without his consent yea against it Yea and he hath not so much power as to judge what is a convenient time and place for the Churches to assemble in which if he should doe he should be an usurper and should abridge the Church of her inoffensive libertie As if the Master or Governour of a Ship had power to judge who were true and fit officers mariners c. for the managing of the Ship and were bound to see them each performe his duty and to force them thereunto and yet he should be an usurper if hee should abridge them of meeting and managing the vessel at their pleasure when they please and how they please without and against his consent Certainly if a Physician have power to judge the dâ—sease of his patient and what course of Physicke he must use can he bee counted an usurper unlesse the patient might take what physicke himselfe pleased day or night summer or winter at home in his chamber or abroad in the aire Secondly by their grant in this passage that Gods people may thus assemble and practice ordinances without and against the consent of the Magistrate Iâ—infer then also may they become a Church constitute and gather without or against the consent of the Magistrate Therefore may the Messengers of Christ preach and baptise that is make disciples and wash them into the true profession of Christianity according to the commission though the Magistrate determine and publikly declare such Ministers such baptismes such Churches to be hereticall Thirdly it may here be questioned what power is now given to the Civill Magistrate in Church matters and Spirituall affairs If it be answered that although Gods people may doe thus against the Magistrates consent yet others may not I answer as before who sees not herein partiality to themselves Gods people must enjoy their Liberty of Conscience and not be forced but all the Subjects in a Kingdome or Monarchie or the whole world beside must be compelled by the power of the Civill Sword to assemble thus and thus Secondly I demand who shall judge whether they are Gods people or no for they say whether the Magistrate consent or consent not that is judge so or not they ought to goe on in the Ordinances renuente Magistratu How agrees this with their former and generall assertion that the Civill Magistrate must set up the Christian Church and Worship therefore by their owne grant he must judge the godly themselves he must discerne who are fit matter for the House of God living stones and what unfit matter trash and rubbish Those worthy men the Authours of these positions and others of their judgement have cause to examine their soules with feare and trembling in the presence of God upon this intergatory viz. whether or no this be not the bottome and root of the matter If they could have the same supply of maintenance without the helpe of the Civill Sword or were perswaded to live upon the voluntary contribution of poore Saints or their owne labour as the Lord Iesus and his first Messengers did I say if this lay not in the bottom whether or no they could not be willingly shut of the Civill power and left only to their inoffensive liberties I could also put a sad Quaerie to the consciences of some viz. what should be the reason why in
their native Country where the Magistrate consented not they forbore to practice such Ordinances as now they doe and intended to doe so soone as they got into another place where they might set up Magistrates of their owne and a Civill Sword c. How much is it to be feared that in case their Magistracie should alter or their persons be cast under a Magistracie prohibiting their practice whether they would then maintaine their separate meetings without and against the consent of the Magistrate renuente Magistratu Lastly it may be questioned how it comes to passe that in pleading for the Churches liberty more now under the Christian Magistrate since the Christians tooke that liberty in dangerous times under the Heathen why he quotes to prove such liberty Pharaohs hindring the Israelites from worship and Ezra 7. 23. Artaxerxes his feare of wrath upon the Realme Are not all their hopes and arguments built upon the Christian Magistrate whom say they the first Christians wanted and yet do they scare the Christian Magistrate whom they account the governour of the Church with Pharaoh and Artaxerxes that knew not God expecting that the Christian Magistrate should act and command no more in Gods worship then they But what can those instances of Pharaohs evill in hindring the Israelites worshipping of God and Artaxerxes giving liberty to Israel to worship God and build the Temple what can they prove but a duty in all Pâ—â—ces and Civill Magistrates to take off the yoake of bondage which commonly they lay on the necks of the soules of their subjects in matters of Conscience and Religion CHAP. CXXXI Peace IT is plausible but not reasonable that Gods people should considering the drift of these positions expect more liberty under a Christian then under a Heathen Magistrate Have Gods people more liberty to breake the command of a Christian then an Heathen governour and so to set up Christs Church and Ordinances after their owne conscience against his consent more then against the consent of an Heathen or unbeleeving Magistrate what is become of all the great expectation what a Christian Magistrate may and ought to doe in establishing the Church in reforming the Church and in punishing the contrary 'T is true say men in Christs time and in the time of the first Ministers and Churches there were no Christian Magistrates and therefore in that case it was in vaine for Christians to seeke unto the Heathen Magistrates to governe the Church suppresse Hereticks c. but now we enjoy Christian Magistrates c. Truth All Reason and Religion would now expect more submission therefore in matters concerning Christ to a Christian Magistrate then to a Pagan or Antichristian ruleâ—â— But deare Peace the day will discover the fire will trie 1 Cor. 3. what is but wood hay and stubble though built in mens upright intention on that foundation Iesus Christ. But to winde up all as it is most true that Magistracy in generall is of God Rom. 13. for the preservation of Mankinde in civill order and peace the World otherwise would bee like the Sea wherein Menâ— like Fishes would hunt and devoure each other and the greater devour the lesse So also it is true that Magistracy in speciall for the severall kindes of it is of Man 1. Pet. 2. 13. Now what kinde of Magistrate soever the people shall agree to set up whether he receive Christianity before he be set in office or whether he receive Christianity after hee receives no more power of Magistracy then a Magistrate that hath received no Christianity For neither of them both can receive more then the Commonweal the Body of People and civill State as men communicate unto them and betrust with them All lawfull Magistrates in the World both before the comming of Christ Iesus and since excepting those unparaleld typicall Magistrates of the Church of Israel are but Derivatives and Agents immediately derived and employed as eyes and hands serving for the good of the whole Hence they have and can have no more Power then fundamentally lies in the Bodies or Fountaines themselves which Power Might or Authority is not Religious Christian c. but naturall humane and civill And hence it is true that a Christian Captaine Christian Merchant Physitian Lawyer Pilot Father Master and so consequently Magistraâ—e c. is no more a Captaine Merchant Physitian Lawyer Pilot Father Master Magistrate c. then a Captaine Marchant c. of any other Conscience or Religion T is true Christianity teacheth all these to act in their severall callings to an higher ultimate end from higher principles in a more heavenly and spirituall manner c. CHAP. CXXXII Peace O that thy Light and Brightnes deare Truth might shine to the darke World in this particular let it not therefore be grievous if I request a little further illustration of it Truth In his season God will glorifie himselfe in all his Truths but to gratifie thy desire thus A Pagan or Antichristian Pilot may be as skilfull to carry the Ship to its desired Port as any Christian Mariner or Pilot in the World and may performe that worke with as much safety and speed yet have they not command over the soules and consciences of their passengers or mariners under them although they may justly see to the labour of the one and the civill behaviour of all in the ship A Christian Pilot he performes the same worke as likewise doth the Metaphoricall Pilot in the ship of the Commonweale from a principle of knowledge and experience but more then this he acts from a roote of the feare of God and love to mankind in his whole course Secondly his aime is more to glorifie God then to gaine his pay or make his voyage Thirdly he walkes heavenly with Men and God in a constant observation of Gods hand in stormes calmes c. So thâ—t the thread of Navigation being equally spun by a believing or unbelieving Pilot yet is it drawn over with the gold of Godlines and Christianitie by a Christian Pilot while he is holy in all manner of Christianitie 1 Pet. 1 15. But lastly the Christian Pilots power over the Soules and consciences of his Sailers and Passengers is not greater then that of the Antichristian otherwise then he can subdue the soules of any by the two-edged sword of the Spirit the Word of God and by his holy demeanour in his place c. Peace I shall present you with no other consideratioon in this first part of the Picture but this only Although the tearme Heathen is most commonly appropriated to the wilde naked Americans c. yet these worthy men justly apply it even to the civilized Romanes c. and consequently must it be applied to the most civilized Antichristians who are not the Church and people of God in Christ. Truth The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
the Greeke signifie no more then the Gentiles or Nations of the Earth which were without and not within the true typicall nationall Church of the Iewes before Christ and since his comming the Gentiles or Nations of the World who are without that one holy Nation of the Christian Israel the Church gathered unto Christ Iesus in particular and distinct congregations all the World over Translatours promiscuously render the words Gentiles Heathens Nations whence it is evident that even such as professe the Name of Christ in an unregenerate and impenitent estate whether Papist or Protestant are yet without that is Heathen Gentiles or of the Nations CHAP. CXXXIII Peace DEare Truth it is now time to cast your eye on the second part of this Head or picture uncomely and deformed Truth It containes two sorts of Religious meetings or assemblies First more extraordinary and occasionall for which he quotes the practice of Iosiah An. Iosiah was in the type so are not now the severall Governours of Commonweales Kings or Governours of the Church or Israel whose state I have proved to be a None-such and not to bee parallel'd but in the Antitype the particular Church of Christ where Christ Iesus alone sits King in his owne most holy Government Secondly they propound meetings or assemblings ordinary stated and constant yearly and monthly unto which the civill Magistrate should give liberty For these meetings they propound plausible arguments from the necessity of them from Christian fellowship from Gods glory from the experience of the benefit of them and from the good report of them as also those two Scriptures 1 Cor. 10. 32. 2 Cor. 11. 38. To these I answer If they intend that the civill Magistrate should permit liberty to the free and voluntary Spirituall meetings of their Subjects I shall subscribe unto them but if they intend that the Magistrate should give liberty only unto themselves and not to the rest of their subjects that is to desire their owne soules only to be free and all other soules of their subjects to be kept in bondage Secondly if they intend that the Magistrate should inforce all the Elders of such Churches under their Iurisdiction to keepe correspondencie with them in such meetings then I say as before it is to cause him to give Libertie with a partiall hand and unequall Ballance for thus I argue If the Civill State and Civill officers be of their Religion and Conscience it is not proper for them to give libertie or freedome but to give honourable testimonie and approbation and their own personall submission to the Churches But if the civill State and Officers be of another conscience and worship and shall be bound to grant permission and libertie to them their consciences and meetings and not to those of his own Religion and Conscience also how will this appeare to be equall in the very eye of Common peace and righteousnesse For those yearely and monthly meetings as we find not any such in the first Churches So neither will those generall arguments from the plausible pretence of Christian fellowship Gods glory c. prove such particular wayes of glorifying God without some precept or president of such a kind For those Scriptures 1 Cor. 10. 33. 2 Cor. 11. 38. expressing the Apostle Paul his zeale for glorifying God and his care for all the Churches it is cleere they concerne such as are indeed Pauls successors sent forth by Christ Iesus to preach and gather Churchesâ— but those Scriptures concerne not the Churches themselves nor the Pastours of the Churches properly least of all the Civill State and Commonwealth neither of which the Churches the Pastours or Commonwealth doe goe forth personally with that commission Matth. 28. to preach and baptize that is to gather Churches unto Christ. For as for the first the Churches are not Ministers of the Gospel the Angels or Messengers of the Churches and the Churches themselves were distinct Revel 2. 3. As for the second the pastours and Elders of the Church their worke is not to gather Churches but to governe and feed them Acts 20. 1 Pet. 5. As for the civill Magistrate it is a Ministry indeed Magistrates are Gods Ministers Rom. 13. but it is of another Nature and therefore none of these the Churches of Christ the Shepherds of those Churches nor the civill Magistrate succeeding the Apostles or first Messengers these Scriptures alleadged concerne not any of these to have care of all the Churches Peace Deare Truth who can heare this Word but will presently cry out Who then may rightly challenge that commission and that promise Math. 28. c. Truth Sweet Peace in due place and season that Question may be resolved but doubtles the true successours must precede or goe before the Church making Disciples and baptizing as the Apostles did who were neither the Churches nor the Pastors and fixed Teachers of them but as they gathered so had the care of the Churches CHAP. CXXXIV Peace I Cease to urge this further and in the last place marvell what should be the reason of that Conclusion viz. There is no power of determination in any of these meetings but that all must be left to the particular determination of the Churches Truth At the meeting at Ierusalem when Paul and Barnabas and others were sent thither from the Church of Christ at Antioch the Apostles and Elders did not only consult and advise but particularly determined the Question which the Church of Antioch sent to them about Acts 15. and send their particular determinations or decrees to the Churches afterward So that if these Assemblies were of the nature of that pattern or president as is generally pretended and had such a promise of the assistance and concurrence of the Spirit as that Assembly had they might then say as that Assembly did Acts 15. It seemeth good to the holy Spirit and to us and should not leave particular determinations to the particular Churches in which sometimes are very few able Guides and Leaders Peace But what should be the Reason to perswade these worthy men to conceive the particular Congregations or Churches to be more fit and competent Iudges in such high points then an Assembly of so excellent and choice persons who must only consult and advise c. Truth Doubtlesse there is a strong conviction in their Soules of a professed promised presence of the Lord Iesus in the midst of his Church gathered after his mind and will more then unto such kind of Assemblies though consisting of far more able persons even the flower and creame of all the Churches Peace It is generally conceived that the promise of Christs presence to the end of the World Matth. 28. is made to the Church Truth There is doubtlesse a promise of Christs presence in the midst of his Church and Congregation Matth. 18. but the promise of Christs presence Matth. 28. cannot properly and immediately belong to
the Church constituted and gathered but to such Ministers or Messengers of Christ Iesus whom he is pleased to imploy to gather and constitute the Church by converting and baptizing unto which Messengers if Christ Jesus will be pleased to send such forth that passage Acts 15. will be presidentiall Peace The 14. generall head is this viz. What power particular Churches have particularly over Magistrates First say they they may censure any Member though a Magistrate if by sinne he deserve it First because Magistrates must be subject to Christ but Christ censures all offenders 1 Cor. 5. 45. Secondly Every Brother must be subject to Christs censure Mat. 18. 15 16 17. But Magistrates are brethren Deut 17. 15. Thirdly They may censure all within the Church I Cor. 5. 12. But the Magistrates are within the Church for they are either without or within or above the Church not the first nor the last for so Christ is only above it Fourthly The Church hath a charge of all the Soules of the members and must give account thereof Heb. 13. 17. Fifthly Christs censures are for the good of Soules I Cor. 5. 6. but Magistrates must not be denied any priviledge for their Soules for then they must lose a priviledge of Christ by being Magistrates Sixthly In Church priviledges Christians are all one Gal. 2. 28. Col. 3. 11. 2. Magistrates may be censured for apparent and manifest sinne against any Morall Law of God in their judiciall proceedings or in the execution of their office Courts are not Sanctuaries for sin and if for no sin then not for such especially First because sinnes of Magistrates in Court are as hatefull to God 2. And as much spoken against Isa. 10. 1. Mic. 3. 1. Thirdly God hath no where granted such immunity to them Fourthly what a brother may doe privately in case of private offence that the Church may doe publikely in case of publike scandall But a private brother may admonish and reprove privately in case of any private offence Mat. 18. 15. Luc. 19. 17. Psal. 141. 5. Lastly Civill Magistracy doth not exempt any Church from faithfull watchfulnesse over any member nor deprive a Church of her due power not a Church member of his due priviledge which is to partake of every Ordinance of God needfull and requisite to their winning and salvation Ergâ— CHAP. CXXXV Truth THese Arguments to prove the Magistrate subject even for sinne committed in judiciall proceeding I judge like Mount Zion immoveable and every true Christian that is a Magistrate will judge so with mee Yet a Quaerie or two will not be unseasonable First where they name the Church in this whole passage whether they meane the Church without the Ministry or Governours of it or with the Elders and Governours joyntly and if the latter why name they not the Governours at all since that in all administrations of the Church the duty lies not upon the body of the Church but firstly and properly upon the Elders It is true in case of the Elders obstinacy in apparent sinne the Church hath power over him having as much power to take down as to set up Col. 4. Say to Archippus c. Yet in the ordinary dispensations and administrations of the Ordinances the Ministers or Elders thereof are first charged with duty c. Hence first for the Apostles who converted gathered espoused the Churches to Christ I question whether their power to edification was not a power over the Churches as many Scriptures seem to imply Secondly for the ordinary Officers ordained for the ordinary and constant guiding feeding and governing the Church they were Rulers Shepheards Bishops or Overseers and to them was every letter and charge commendation or reproofe directed Revel 2. 3. Acts 20. And that place by them quoted for the submission of the Magistrates to the Church it mentions only submission to the Rulers therof Heb. 13. 17. Those excellent men concealed not this out of ignorance and therefore most certainly in a silent way confesse that their doctrine concerning the Magistrates power in Church causes would too gâ—osse if they should not have named the whole Church and but silently implyed the Governours of it And is it not wonderfull in any sober eye how the same persons Magistrates can be exalted over the Ministers and Members as being bound to establish reforme suppresse by the civill sword in punishing the body or goods and yet for the same actions if the Church and Governours thereof so conceive be liable to a punishment ten thousand times more transcendent to wit excommunication a punishment reaching to their soules and consciences and eternall estate and this not only for common sins but for those actions which immediately concerne the execution of their civill office in judiciall proceeding Peace The Prelates in Q. Elizabeths dayes kept with more plainnesse to their principles for acknowledging the Queen to be Supreme in all Church causes according to the Title and Power of Henry the 8. her Father taken from the Pope and given to him by the Parliament they professed that the Queen was not a sheepe but under Christ the chiefe Shepheard and that the Church had not power to excommunicate the Queen Truth Therefore sweet Peace it was esteemed capitall in that faithfull witnesse of so much truth as he saw even unto death Mr. Barrow to maintaine before the Lords of the Councell that the Queen herselfe was subject to the power of Christ Iesus in the Church which Truth overthrew that other Tenent that the Queene should be Head and Supreme in all Church causes Peace Those Bishops according to their principles though bad and false dealt plainly though cruelly with Mr. Barrow but these Authors whose principles are the same with the Bishops concerning the power of the Magistrate in Church affaires though they wave the Title and will not call them Heads or Governors which now in lighter times seems too grosse yet give they as much spirituall power and authoritie to the civill Magistrates to the full as ever the Bishops gave unto them although they yet also with the same breath lay all their honour in the dust and make them to lick the dust of the feet of the Churches as it is prophesied the Kings and Queens of the Earth shall doe when Christ makes them nursing fathers and nursing mothers Isa 49. The truth is Christ Jesus is honoured when the civill Magistrate a member of the Church punisheth any member or Elder of the Church with the civill sword even to the death for any crime against the civill State so deserving it for he beares not the sword in vain And Christ Iesus is againe most highly honoured when for apparent sinne in the Magistrate being a member of the Church for otherwise they have not to meddle with him the Elders with the Church admonish him and recover his Soule or if obstinate in sin cast him forth of their Spirituall and
Christian fellowship which doubtlesse they could not doe were the Magistrate supreme Governour under Christ in Ecclesiasticall or Church causes and so consequently the true heire and successour of the Apostles CHAP. CXXXVI Peace THe 15. Head runs thus viz. In what cases must Churches proceed with Magistrates in case of offence We like it well that Churches be flower in proceeding to excommunication as of all other so of Civill Magistrates especially in point of their Judiciall proceedings unlesse it be in scandalous breach of a manifest Law of God and that after notorious evidence of the fact and that after due seeking and waiting for satisfaction in a previous Advertisement And though each particular Church in respect of the Government of Christ be independent and absolute within it selfe yet where the Common-weale consists of Church members it may be a point of Christian wisedome to consider and consult with the Court also so far as any thing may seeme doubtfull to them in the Magistrates case which may be further cleered by intelligence given from them but otherwise we dare not leave it in the power of any Church to forbear to proceed agree upon that on Earth which they plainly see Christ hath resolved in his Word and will ratifie in Heaven Truth If the scope of this Head be to qualifie and adorne christian impartialitie and faithfulnes with christian wisdome and tendernesse I honour and applaud such a Christian motion but whereas that case is put which is no where found in the patterne of the first Churches nor suiting with the Rule of Christianitie to wit that the Commonweale should consist of Church members which must be taken privatively to wit that none should be admitted members of the Commonweale but such as are first members of the Church which must necessarily run the Church upon that Temptation to feele the pulse of the Court concerning a delinquent Magistrate before they dare proceed I say let such Practices be brought to the Touchstone of the true frame of a civill commonweale and the the true frame of the Spirituall or Christian commonweale the Church of Christ and it will be seen what wood hay and stubble of carnall policie and humane inventions in Christs matters are put in place of the precious stones gold and silver of the Ordinances of the most High and only wise God CHAP. CXXXVII Peace DEare Truth We are now arrived at their last Head the Title is this viz. Their power in the Liberties and Priviledges of these Churches First all Magistrates ought to be chosen out of Church-members Ezod 18. 21. Deut. 17. 15. Prov. 29. 2. When the Righteous rule the people rejoyce Secondly that all free men elected be only Church-members 1. Because if none but Church members should rule then others should not choose because they may elect others beside Church members 2. From the patterne of Israel where none had power to choose but only Israel or such as were joyned to the people of God 3. If it shall fall out that in the Court consisting of Magistrates and Deputies there be a dissent between them which may hinder the common good that they now returne for ending the same to their first principles which are the Free men and let them be consulted with Truth In this Head are 2 branches First concerning the choice of Magistrates that such ought to be chosen as are Church members for which is quoted Exod. 18. 21. Dut. 17. 15. Proverbs 19. 29. Unto which I answer It were to be wished that since the point is so weighty as concerning the Pilots and Steeresmen of Kingdoms and Nations c. on whose abilitie care and faithfulnesse depends most commonly the peace and safety of the commonweales they fall in I say it were to be wished that they had more fully explained what they intend by this Affirmative viz. Magistrates ought to be chosen out of Church members For if they intend by this Ought to be chosen a necessitie of concenience viz. that for the greater advancement of common utilitie and rejoycing of the people according to the place quoted Prov. 29. 2. it were to be desired prayed for and peaceably endeavored then I readily assent unto them But if by this Ought they intend such a necessitie as those Scriptures quoted imply viz. that people shall sin by choosing such for Magistrates as are not members of Churches as the Israelites should have sinned if they had not according to Iethro's counsell Exod. 18. and according to the command of God Deut. 18. chosen their Iudges and Kings within themselves in Israel then I propose these necessary Quaries First whether those are not lawfull Civill combinations societies and communions of men in Townes Cities States or Kingdoms where no Church of Christ is resident yea where his name was never yet heard of I adde to this that Men of no small note skilfull in the state of the World acknowledge that the World divided into 30 parts 25 of that 30 have never yet heard of the name of Christ If their Civill polities and combinations be not lawfull because they are not Churches and their Magistrates Church members then disorder confusion and all unrighteousnes is lawfull and pleasing to God Secondly whether in such States or Commonweales where a Church or Churches of Christ are resident such persons may not lawfully succeed to the Crown or Government in whome the feare of God according to Iethroes councell cannot be discerned not are brethren of the Church according to Deut. 17. but only are fitted with Civill and Morall abilities to manage the Civill affaires of the Civill State Thirdly since not many Wise and Noble are called but the poores receive the Gospel as God hath chosen the poore of the World to be rich in Faith 1 Cor. 1 Jam. 2. Whether it may not ordinarily come to passe that there may not be found in a true Church of Christ which sometimes consisteth but of few persons persons fit to be either Kings or Governours c. whose civill office is no lesse difficult then the office of a Doctor of Physick a Master or Pilot of a Ship or a Captaine or Commander of a Band or Army of men for which services the children of God may be no wayes qualified though otherwise excellent for the feare of God and the knowledge and Grace of the Lord Iesus 4. If Magistrates ought that is ought only to be chosen out of the Church I demand if they ought not also to be dethroned and deposed when they cease to be of the Church either by voluntary departure from it or by excommunication out of it according to the bloody tenents and practice of some Papists with whom the Protestants according to their principles although they seeme to abhor it doe absolutely agree 5. Therefore lastly I ask if this be not to turne the World upside down to turne the World out of the World to pluck up the
roots and foundations of all common societie in the World to turne the Garden and Paradice of the Church and Saints into the Field of the Civill State of the World and to reduce the World to the first Chaos or confusion CHAP. CXXXVIII Peace DEare Truth thou conquerestâ— and shalt triumph in season but some will say How answer you those Scriptures alleadged Truth I have fully and at large declared the vast differences between that holy Nation of typicall Israel and all other Lands and Countries how unmatchable then and now and never to be parallel'd but by the true Israel and particular Churches of Christ residing in all parts and under the severall civill Governments of the world In which Churches the Israel of God and Kingdome of Christ Iesus such only are to be chosen spirituall Officers and Governours to manage his Kingly power and authoritie in the Church as are according to the Scriptures quoted not Pope Bishops or Civill powers but from amongst themselves Brethren fearing God hating coveâ—ousnesse or filthy lucre according to those golden Rules given by the Lord Iesus 1 Tim. 3. Tit. 1. The want of discerning this true parallel between Israel in the type then and Israel the antitype now is that rock whereon through the Lords righteous jealousie punishing the World and chastising his people thousands dash and make wofull Shipwrack The second branch viz. that all Freemen elected be only Church members I have before shewne to be built on that saudy and dangerous Ground of Israels patterns O that it may please the Father of Lights to discover this to all that fear his name I then would they not sin to save a Kingdome nor run into the lamentable breach of civill peace and order in the world nor be guilty of forcing thousands to Hypocrisie in a State worship nor of prophaning the holy name of God and Christ by putting their Names and Ordinances upon uncleane and unholy persons nor of shedding the blood of such Hereticks c. whom Christ would have enjoy longer patience and permission untill the Harvest nor of the blood of the Lord Iesus himselfe in his faithfull Witnesses of Truth nor lastly of the blood of so many hundred thousands slaughtred men women and children by such uncivill and unchristian wars and combustions about the Christian faith and Religion Peace Deare Truth before we part I aske your faithfull helpe once more to 2 or 3 Scriptures which many alleadge and yet we have not spoken of Truth Speake on here is some sand left in this our houre glasse of mercifull opportunitie One graine of Times inestimable sand is worth a golden mountaine let 's not lose it Peace The first is that of the Ninevites fast commanded by the King of Ninevie and his Nobles upon the preaching of Ionah succeeded by Gods mercifull answer in sparing of the Citie and quoted with honorable approbation by the Lord Iesus Christ Jonah 3. Math. 12. Truth I have before proved that even Iehosaphats fast he being King of that Nationall Church and people of Israel could not possibly be a type or warrant for every King or Magistrate in the World whose Nations Countries or Cities cannot be Churches of God now in the Gospel according to Christ Iesus Much lesse can this patterne of the King of Ninevie and his Nobles be a ground for Kings and Magistrates now to force all their Subjects under them in the matters of Worship Peace It will be said why did God thus answer them Truth Gods mercy in hearing doth not prove an action right and according to rule It pleased God to heare the Israelites cry for Flesh and afterward for a King given both in anger to them It pleased God to heare Aâ—abs prayer yea and the prayer of the Devils Luc. 8. although their persons and prayers in themselves abominable If it be said why did Christ approve this example I answer the Lord Iesus Christ did not approve the King of Ninevies compelling all to Worship but the men of Ninevies repentance at the preaching of Ionah Peace It will be said what shall Kings and Magistrates now doe in the plagues of sword famine pestilence Truth Kings and Magistrates must be considered as formerly invested with no more power then the people betrust them with But no People can betrust them with any spirituall power in matters of worship but with a Civill power belonging to their goods and bodies 2. Kings and Magistrates must be considered as either godly or ungodly If ungodly his own and peoples duty is Repentance and reconciling of their persons unto God before their sacrifice can be accepted Without Repentance what have any to doe with the covenant or promise of God Psal. 50. Againe if Godly they are to humble themselves and beg mercles for themselves and people Secondly upon this advantage occasion they are stir up their people as possibly they may to Repentance but not to force the consciences of people to worship If it be said What must be attended to in this example Two things are most eminent in this example First the great worke of Repentance which God calls all men unto upon the true preaching of his Word Secondly the nature of that true repentance whether Legall or Evangelicall The people of Ninevie turned from the violence that was in their hands And confident I am if this Nation shall turne though but with a Legall repentance from that violent persecuting or hunting each of other for Religion sake the greatest violence and hunting in the wildernesse of the whole World even as Sodome and Gomorrah upon a Legall repentance had continued untill Christs day so consequently might England London c. continue free from a generall destruction upon such a turning from their violence untill the Heavens and the whole World be with fire consumed Peace The second Scripture is that speech of the Lord Christ Luc. 22. 36. He that hath not a sword let him fell his coat and buy one Truth For the cleering of this Scripture I must propose and reconcile that seeming contrary command of the Lord Iesus to Peter Mat. 26. Put up thy sword into his place for all that take the sword shall perish by it In the former Scripture Luc. 22. it pleased the Lord Iesus speaking of his present trouble to compare his former sending forth of his Disciples without scrip c. with that present condition and triall comming upon them wherein they should provide both scrip and sword c. Yet now first when they tell him of two swords he answers It is enough which shewes his former meaning was not literall but figurative foreshewing his present danger above his former Secondly in the same case at the same time Mat. 26 commanding Peter to put on his sword he gives a threefold Reason thereof 1 vers 52. from the event of it for all that take the sword shall perish by it 2 The needlesnes of it
l. 22. his perilous soule p. 43. l. 20. r. or l. ult Answeres p. 44. l. 2â— bâ— closer p. 49. l. 1. last p 57. l. 22. cut l. 24. l â—â—rme that Justice p. 58. l. 5. the lying p 98. l. 6. road or doe these p. 114. l. 29. r the 31 question p. 119 l. 10. remembers p. 139. l. 9. immunitie p. 161. l. 28. or Christ. p. 214. l. 36. delt shall p. 225. l. 19. the Churches of God 225. l. 25. not might not The famous saying of a late King of Bohemia Essay of Religion It is rarely seen that ever persons were persâ—â—â—ed for their 〈…〉 3. Reas. Truth and Peace rarely and seldom meet a great complaints of Peace Persecutors seldom plead Christ but Moses for their Author Strife distinguished 1. Ungodly strife 2. Godly strife A threefold dolefull cry Christs worship is his bed Cant. 1. 16. False worship therefore is a false bed The cry of the soules under the Altar A cry of the whole earth The wonderfull provideÌ„ce of God in the writing of the Arguments against persecution in Milke The Answer writ in Bloud The first distinctioÌ„ discussed Desinition of persecution discussed Conscience will not be restrained from its own worship nor constrained to another A chaste soule in Gods worship like a chast wife The second distinction discussedâ— Gods people may erre from the very fundamentals of visible worship 4 sorts of spirituall Foundations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixe Foundations of the Christian Religion or Worship Comming out of Babell not locall but mysticall The great Ignorance of Gods people concerning the Nature of the true Church Mr. Cotton all the Halfe Seperates halting between true fals Churches and consequently not yet clear in the fundamentall matter of a ChristiaÌ„ Church The true Ministrie a Fundamentall The New English Ministers examined Common Prayer cast off written against by the New-English Gods people have worshipped God with false worships It pleaseth God sometimes beyond his promise to convey blessings comfort to His in false worships Fundamentals of Christian worship not so easie and cleare A notable speech of K. Iames to a great non-conformist turned persecuter The 4. distinctioÌ„ discussed What civill peace is Gods people must be Nonconformitants to Evill The difference between Spirituall and Civill Peace The difference between the Spirituall and Civill State The Civil State the Spirituall estate and the Church of Christ distinct in Ephesus The Answerer too obscure in generalls Gods meekest servants use to be counted arrogant and impetuous 6 cases wherein Gods people have been bold zealous yet not arrogant Christ Jesus and his Disciples teach publikely a new Doctrine fundamentally different from the Religion professed Gods servants zealous and bold to the faces of the Highest Gods people constantly immoveable to death Gods people ever maintained Christ Jesus the only Lord and King to the conscience That Christ is King alone over conscience is the sum of all true preaching Gods people have see men the disturbers of Civill State Gods word and people the occasion of tumults The instances proposed carry a great shew of impeâ—â—ousnesse yet all are pure and peaceable The true cause of tumults at the preaching of the Word A preposterous way of suppressing errours Light only can expell fogs and darknesse Persecutors oppresse both true and erroneous consciences All persecutors of Christ professe not to persecute him All persecutors of Christ professe not to persecute him What is meant by Hereticke in Titus The word Hereticke generally mistaken Checks of conscience What is the first second admonition What the rejecting of the Heretick was Corporall killing in the Law typing out Spirituall killing by Excommunication in the Gospell The third ConclusioÌ„ discussed Sathans policie The Answerer granteth a Toleration Patience to be used toward the opposite The cariage of a Soule sensible of mercy toward other sinners in their blindnesse and opposition The Answerer coÌ„founds the Churches in Philippi and Rome with the Cities Philippi and Rome Difference between 〈◊〉 the Church and the World The Church and Civill Scare confusedly made all one Persecutors have forgotten the blessednesse promised to the mercifull Math. 5. What persons are guilty of breach of civil peace The most peaceable wrongfully accused of peace-breaking The examination of what is meant by the Tares and the command of the L. Jesus to let them alone The Answerers fallacious exposition that Tares signifie either Persons Doctrines or Practices The Answerer baâ—ely affirming a most strange interpretation Sathans subtletâ—e about the opening of Scripture Toleration in Rom. 14. considered ToleratioÌ„ of Jewâ—sh ceremonies for a time upon some grounds in the Jewâ—sh Church proves not toleration of Popish and Anti christian Ceremonies in the Christian Church although in the State Tares proved not to signifie hypocrites Hence were the witnesses of Christ 〈◊〉 and others in H. 4. his reigne called Loâ—lards as some say from 〈◊〉 weeds known well enough henâ—e taken for signe of barrenesse Iusâ—lix 〈◊〉 sterllâ—â— doâ—â—â—anâ—uâ— a vâ—â—a others conceive they were so called from one Lollaâ—d c. but all Papisâ—s accounted them as Tares because of their profession * The false and counterfeit Christians appeare as soon as the true and faithfull Hypocriticall Christians The Tares cannot signifie Hypocrites Two sorts of Hypocâ—ites 1. In the Church as Iudas St. â—oâ— Mâ—gâ—â— and these must be to leâ—ated untill discovered and no longer 2. Hypocrites in the world which aâ—e false Christians â—aâ—â—e Churches these the Lord Iesus wiâ— have let alone unto Harvest The Field by most generally but falsely interpreted the Church The Lord Iesus the great teacher by Parables and the only expounder of them The scope of the Parable Fouâ—e sorts of ground or hearers of the word in the world and but one properly in the Church the rest seldome come or accidenâ—ally to hear the word in the Church which word ought to be â—itted for the feedâ—ng of the Church or flocke preaching for conversion is properly out of the Church The scope of the Parable of the Tares The Lord Iesus in this â—arable of the Taâ—es gives direction and consolation to His servants The Tares proved properly to signifie Antichristians Math. 8. 12 Mat. 21. 43 Gods kingdome on Earth the visible Church The difference between the Wheat the Tares as also between these Tares and all other Civill Magistracie from the beginning of the World Offenders against the Civill lawes not to be perpetually tolerated Nor offenders in the Church of Christ Jesus to be suâ—â—red The great Reapers are the Angels The Tares to be tolerated the longest of any sinners The danger of infection by these tares assoyled Lamentable experience hath proved this true of late in Europe and lamentably true in the slâ—ughter of some hundred thousands of the English The great dreadfull Harvest The charge of Christ Jesus Let alone the Tares was not spoken to Magistrates Ministers of the civill state but to
Permission of the Tares in the field of the world for a twofold good 1 Of the good Wheâ—e 2 Of the whole world â—he field it selfe Seducing teachers either Pagan Jewish or Antichristian may yet be obedient subjects to the Civill lawes Scandalous livers against the Civill state who they are Toleration Rev. 2. 14. 20. examined Christ Ministers Churches have power sufficient from Christ to suppresse Balaam and Iesabel seducing to false worship The Christian world hath swallowed up Christianity The second head of Reasons against such persecution viz. the profession of famous Princes K. James Steven of Poland and K. of Bohemia Isa. 40 6. 2 Pet. 2. Mr. Cottons unequall dealing with Princes The Answerer a knowledgeth a necessiâ—y of some tolâ—ration Christ Jesus the deepest politician that ever was and yet he commands a toleration of Antichristians The Princes of the world seldome take put with Christ. Princes not persecuting are very rare Buchanans Item to King Iames. King Iames his sayings against persecution King Steven of Poland his speech against Persecution Forcing of Conscience is a Soule rape Persecution for conscience the Launcet that letteth blood Kings Kingdomes All spirituall Whores are bloody The Godly somotimes evill actors and the Ungodly good actors Poligamie or the many wives of the Fathers Davids advancing of Gods Worship against Gods Order Constantine and the good Emperours are confest to have done more hurt to the name and crown of the Lord Jesus then the persecuting Neroes c. The Garden of the Church and Field of the World made all one by Antichrististianisme The language of Persecuters the wolves and hunters of the World Christs Lilies may flourish in his Church notwithstanding the abundance of weeds in the world permitted The persecution of Queen Elizabeth and King Iames compared together In his opening of the 7. Viols in print Mr. Cotton confesseth that Queen Elizabeth her persecuting the Papists had almost ruined the English Nation The Wars betweene the Papists and the Protestants Eventus omnis 〈…〉 The wars and successe of the Waldenâ—â—an witnesses against three Popes and their popish Armies Gods people victorious overcommers and with what weapons The third head of Arguments from ancient and later writers The Christian Church doth not persecute but is persecuted Persecuting 〈◊〉 cannot be Christs Churches The nature of excommunication What persecution or hunting is Christs Spouse noâ—ser â—tcher or fighter Who cannot be won by the Word must not be compelled by the Sword Constraine upon Consciences in Old and New England Tertullian his speech discussed The Indians of New England permitted by the English not only to continue â—n their unbeleâ—f which they canâ—â—â—â—ure but also in their fâ—lse worshâ—p which they might by the civil sworrestraine In a cases a false Religion will not hurt the true Church or the State The seducing or infecting of others discussed The Answerer trusâ—eth not to the sword of the Spirit only in Spirituall causes The absolute sufficiencie of the sword of the Spirit The Church of Christ to be kept pure A Nationall Church not instâ—â—â—tâ—d by Christ Jesus The nationall Church of the Jewes 1 Sam. 13. Man hath no power to mâ—ke lawes to binde conscience Desperate consequences unavoidable Luthers testimony in this case discussed Mr. Cottons positions evidently proved contradictory to themselves Hearing of the Word of God in a Church estate a part of Gods worship Papists plea for toleration of conscience The Protestants partiall in the case of persecution A false balance in Gods matters abominable to God Sheep cannot hâ—nt no not the wolves Pills to purge out the spiâ—it of persecution Superstition persecution have had many votes from Gods owne people Austins saying for persecution examined Soul-killing Punishments provided by Christ Jesus against Soule-killers and Soule-wounders Men dead in Sin cannot be Soule kill'd A Nationall enforced Religion or a Civill War for Religion the two great preventers of soule conversion and life Soule killers prove by the grace of Christ Soule savers Optatus examined Persecuters leave Christ flie to Moses for their practice Phineas his act discussed Eliaâ—s slaughters examined Eliahs consuming the 2 Captaâ—nes and their companies by â—iâ—e discussed Dangerous consequences flowing from the Civill Magistrates judging in Spirituall causes The World turned upside down The wonderfull answer of the Ministers of the Church of New England to the Ministers of the Church of Old England Lâ—mentable differences even amongst them that â—ear God Betweene the Presbyterians and Independants Covenanters and Noncovenanters of both which many are truly godly in their persons The doctrine of persecution necâ—ssâ—râ—ly and most commonly falls 〈◊〉 viâ—st upon he â—â—ost godly persons The doctrine of persecution drives the most godly persons out of the world The bloody Tenent Warres for Conscience The blessed Magna Charta A strange Modell of a Church and Common-weale after the Mâ—sâ—call and Jewish pattern Mat. 16. 19. with â—oh 20. 23. Rom. 13. 1. Mat. 10. 18. T it 3. 1. Acts 15. 20. Isa. 49. 2â— Gal. 3. â—8 Christs power in his Church confest to be above all Magistrates in 〈◊〉 all things Isa. 49. 23. lamentably wrested The first head examined John 18. 36. Jâ—r 29. 7. Ezta 7. 23. Rom. 1. 2. 3. Tim. 2. 2. The Civill Commonweal and the Spirituall Commonweale the Church not inconsistent though independent the one on the other Christs Ordinances put upon a whole City or Nation may more civilize and moralize but â—ever Christianize them The second head concerning superiority of each power Rom. 13. 1. 5. 6 Isa. 49. 23. Isa. 49. 23. Luc. 12. 14. Joh. 8. 11. And that judicium of the church in law suits 1 Cor. 62 is only arbitrarium not coastiâ—â—m Ans. Truth A contradiction to make the Magistrate supreme judge in spirituall causes and yet to have no spirituall power The Civill Magistrate confest to have no Civill power over the soules of men Nor spirituall The Magistrate and the Church by the Authors grounds at one and the same time in one and the same cause made the Judges on the Bâ—â—â—h and Dâ—â—â—quents â—â—â—th Bâ—â—re An illustration demonstratâ—ng thâ—â— the Câ—vill Magâ—stâ—atâ— câ—nnot hâ—ve power over the Church 〈◊〉 spirituâ—ll or Church causes The punishments Civill which the Magistrate insticts upon the Church for Civill crimes lawfull and necessary The true way of the God of Peace in differenâ—es between the Church the Magistrate Châ—mer de Ec. lâ—s p. 376. Park part polit lib. 1. cap. 1 The Gâ—rden of the Church and the Wildernesse of the World maâ—e all one The Commonweale more charged by these Authors with the Wâ—â—shâ—p and Ordinances then the Church The authors of these Positionâ— never yet sâ—w a true dâ—fference betweene â—he Church of Châ—â—â—t â—nd the world in poâ—â—t of worshâ—p 1 Tim 2. 1. discussâ—d The word honesty in this place of Timothy cannot signifie here the honesty or righteousnesse of the second Table The scope of Gods Spirit in this place of
type out a Civill but a Spirituall Sword of the Christian Church No man should be bound to worship nor maintaine a Worship against his own consent Christs labourers worthy of their hire but from them that hire them What maintenance Christ hath appointed his Ministers in the Gospell Universities of Europe a cause of universall sins plagues yet Schooles honourable for Tongues and Arts. Christs church his Schoole and all Believers Scholars Who knowes but God may againe powre forth the gifts of Tongues Tongues attainable out of Oxford or Cambridge Mr. Ainsworth King Henry the 8. set downâ—â— the Popes chaire in England If the Mgistrate must punish in Spirituall 〈◊〉 he must 〈◊〉 be judge 〈◊〉 Spirituall causes also Apocripha Common-Prayer and Homilies pretious to our forefaâ—hers A case Reformations are fallible Bloudy conclusions 11 Head The argument from the Babylonian and Persian kings re-minded The president of the Kings and Governoâ—â—s of Israel and Iudah examined The state of Israel relating to spirituall matters proved typicall The Persian Kings make evidently against such as produce them for maintenance of the doctrine of persecution The Land of Canaan chosen by God to be the seat of the Church but under the New Testament all Nations alike The inhabitants of Canaans Land every soule to be put to death that the Israelites might enjoy their possessions not so now The very 〈◊〉 silver of Caraâ—aesâ— Images 〈◊〉 to be abhorred The Land of Canaan ceremonially holy Greater holynesse in the Antitype under the Gospel then in the types under the Law The Land of Canaan Jehorahs Land Emanuels Land so no Land or country more then another The Blasphe mâ—us titles of the Christned and Christian World The materiall Land of Caâ—aâ—n was to keep her Sabboths so no materiall land or Country now God feedeth his sometimes immediately The Jâ—bilee of Canaan a type of restitution and redemption in the Gospell Canaans land a type of 〈◊〉 Kingdome of God on Earth and in Heaven Why Naboth refused to part with a Garden plot to his King upon hazard of his life The difference of the people of Israel and all other Peoples The people of Israel the seed of one man Only made good in the Spirituall seed the regeneâ—ate or new-borne The people of Israel separate from all Nations in Spâ—â—â— all and in some Civill things No Nation so sâ—parated to God in the Gospel but only the new borne Israel that feare God in every Nation The whole people of Israel 〈…〉 of Egypt Not so any whole Nation now Popeâ—y not so easily turned from as iâ— conceived Wonderfull turnings in Religion in 12 yeares conpasse in England The Pope not unlike to recover his Monarchie over Europe before his downfall Who are now the true Seed of Abraham The people of Israel all holy in a typicall 〈◊〉 All Nations now alike since the comming of the Lord Jesus The children of Israel a figure of the Israel or people of God only uâ—der the Gospel The people of Israel 〈◊〉 rent from all the world in their figurative and ceremoniall worships Israel Gods only Church might well renew that Nationall Covenant and ceremoniall worship which other Nations cannot imitate The hypocrisies prophanations and slaughters which such imitation now in the Gospell produce The difference of the Kings and Governours of Israel from al Kings Governors of the world First they were all members of the Church Excellent Talents vouchsafed by God to unregenerate persons A doctrine contrary to all true Piety and Humanity it selfe The Papists doctrine of deposing Magistrates confessed in effect to be true by the Pâ—â—cestants No civill Magistrate Christian in Christs time Five demonstrative arguments proving the unsoundnesse of that Maxime The Church and Common-wealth are like Hypocrates twins Many flourishing States without a true Church Many of Gods people 〈…〉 from a true Church state Yet â—it for civill services Gods people permitted and favoured by Idolaters Christs church gathered and governed with out the helpe of an arme of flesh Christs true â—pouse 〈◊〉 and faithfull to Christ Jâ—sus in the 〈…〉 or 〈◊〉 from the World The 10 horns Revel 13. 17. The great mysterie of Persecution unfolded Christian Naboths slaughtered 2. Difference The mysterie of the anointing the Kings of Israel and Judah The Name Christian or Anointed A Sacrilegious Monopolie of the Name Christian. The Crown of Christs Kingly power 3. The Kings of Israel and Judah invested with aâ— Spirituall power David immeately inspired by the Spirit of God in his ordering of Church maâ—ters Salomons deposing Abiathar â— Kings 2. 26. 27â— discussed Salomon his putting Abiathar from the Priesthood examined A case put upon occasion of Abiathars case Another â—ase The liberties of Christs Churches in the choice of their officers A civill influence dangerous to the Saints liberties Jehosaphats â—ast examined If civill powers may injâ—yâ—e the time oâ— the Churches wâ—rship the may also forbid her times God will not wrong Caesar and Caesar should not wrong God The famous acts of 〈◊〉 examined Mâ—gistracy in generall from God the particular formes from the people Israel confirmed in a Nationall Covenant by revelations signes and miracles but so not England Henry 8. the first head and governour of the Church of England The wonderfull formings and reformings of Religion by Englands Kings Kings and States often plant and often pluck up Religions A Nationall Church ever subject to turne and returne c. A woman Papissa or head of the Church The Papists neerer to the Truth concerning the government of the Church then most Protestants The Kingly power of the Lord Jesus troubles all the Kings and Rulers of the Woâ—ld A twofold exaltation of Christ. The world â—â—oâ—meth at both A fourth difference Kings of Israel â—ypes They wore a double Crown The Saviours of the Jewes â—igures of the Saviour of the World The Monarchicall and Ministeriall power of Christ. 3 Great Competitours for the Ministeriall power of Christ. The Popes great pretenders foâ— the Ministeriall power of Christ. They also upon the point chalenge the Monarchicall also The second great pretender the Civill Magistrate 3 Great factions chalenging an Arme of Flesh. 1. The Preâ—aciâ— 2. The Presbyterie The Pope and Presbyteâ—iâ— make use of the Civill Magistrate but as of an Executioâ—er 3. Independents The Independents who come neerest to the Bishops The third competition of those that seperate Their neerer conformitie to Christ. The Churches of the Seperation ought in Humanitie and Subjects Libertie not to be oppressed but at least permitted â— Reasons proving that the Kings of Israel and Judah cannot have any other but a Spirituall Antitype Civill Types and figures must needs be answered by Spirituall Antitypes Civill compulsion was proper in the Nationall Church of the Jewes but most improper in the Christian which is not Nationall Neither Christ Jesus nor his Messengers have made the Civill Magistrate Israels Antitype but the contrary Civill Magistracie essentially civill and the same in
Cor. 5. CHAP. CXXVII Peace DEare Truth you have uprightly and aptly untied the knots of that 11 Head let me present you with the 12 Head which is Concerning the Magistrates power in the Censures of the Church First say they he hath no power to execute or to substitute any Civill officer to execute any Church censure under the notion of Civill or â—cclesiasticall men Secondly Though a Magistrate may immediately Civilly censure such an offender whose secret sinnes are made manifest by their casting out to be injurious to the good of the State yet such offences of excommunicate persons which manifestly hurt not the good of the State he ought not to proceed against them sooner or later untill the Church hath made her complaint to him and given in their just Reasons for helpe from them For to give libertie to Magistrates without exception to punish all excommunicate persons within so many moneths may prove injurious to the person who needs to the Church who may desire to God who cals for longer indulgence from the hands of theÌ„ Thirdly for persons not excommunicate the Magistrate hath no power in mediately to censure such offences of Church members by the power of the Sword but onely for such as doe immediately hurt the peace of the State Because the proper end of Civill Government being the preservation of the peace and welfare of the State they ought not to breake downe those bounds and so to censure immediately for such sins which hurt not their peace Hence first Magistrates have no power to censure for secret sinnes as deadnesse unbeleefe because they are secret and not yet come forth immediately to hurt the peace of the State we say immediately for every sinne even originall sinne remotely hurts the Civill State Secondly hence they have no power to censure for such private sinnes in Church members which being not hainous may be best healed in a private way by the Churches themselves For that which may be best healed by the Church and yet is prosecuted by the State may make a deeper wound and greater rent in the peace both of Church and State the Magistrates also being members of the Church are bound to the rule of Christ viz. not to produce any thing in publike against a brother which may bee best healed in a private way Now we call that private First which is only remaining in Families not knowne of oothers and therefore a Magistrate to heare and prosecute the complaint of children against their parents servants against masters wives against their husbands without acquainting the Church first transgresseth the rule of Christ. Secondly that which is between members of the same Church or of divers Churches for it was a double fault of the Corinthians 1 Cor. 6. first to goe to Law secondly to doe it before an Infidell seeing the Church was able to judge of such kinde of differences by some Arbitratours among themselves So that the Magistrates should referre the differences of Church members to private healing and try that way first By meanes whereof the Churches should be free from much scandall and the State from much trouble and the hearts of the godly from much griefe in beholding such breaches Thirdly such offences which the Conscience of a Brother dealing with another privately dares not as yet publish openly comming to the notice of the Magistrate accidentally he ought not to make publique as yet nor to require the Grand Jurie to present the same no more then the other private brother who is dealing with him untill hee see some issue of the private way Thirdly hence they have no power to put any to an oath ex officio to accuse themselves or the brethren in case either criminis suspecti or praetensi because this preserves not but hurts many wayes the peace of the State and abuseth the ordinance of an Oath which is ordained to end controversies not to begin them Heb. 6. 16. Fourthly hence they have no power to censure any for such offences as breake either no Civill Law of God or Law of the State published according to it for the peace of the State being preserved by wholesome Laws when they are not hurt the peace is not hurt Truth In this passage as I said before I observe how weakly and partially they deale with the soules of Magistrates in telling them they are the Guardians of both Tables must see the Church doe her duty punish c. and yet in this passage the Elders or Ministers of the Churches not only sit Iudges over the Magistrates actions in Church affaires but in civill also straitning and inlarging his commission according to the particular interests of their owne ends or at the best their Conscâ—ences I grant the Word of the Lord is the only rule light and lanthorn in all cases concerning God or Man and that the Ministers of the Gospell are to teach this way hold out this Lanthorne unto the feete of all men but to give such an absolute power in Spirituall things to the Civill Magistrate and yet after their owne ends or Consciences to abridge it is but the former sporting with holy things and to walk in Contradictions as before I noted Many of the particulars I acknowledge true where the Magistrate is a Member of the Church yet some passages call for Explication and some for Observation First in that they say the Civill Magistrate ought not to proceed against the offences of an Excommunicate person which manifestly hurt not the good of the state untill the Church hath made her complaint for helpe from them I observe 2 things First a cleare grant that when the Church complayneth for helpe then the Magistrate may punish such offences as hurt not the good of the state and yet in a few lines after they say the Magistrates have no power to censure such offences of Church members by the power of the civill sword but only such as doe immediately hurt the peace of the civill state and they adde the Reason because the proper end of the civill Government being the preservation of the peace and welfare of the state they ought not to breake downe those bounds and so to censure immediately for such sinnes which hurt not their peace And in the last place they acknowledge the Magistrate hath no power to punish any for any such offences as breake no civill Law of God or Law of the state published according to it For the peace of the state say they being preserved by wholesome Lawes when they are not hurt the Peace is not hurt CHAP. CXXVIII Peace DEare Truth here are excellent confessions unto which both Truth and Grace may gladly assent but what is your second Observation from hence Truth I observe secondly what a deepe charge of weaknes is layd upon the Church of Christ the Lawes Government and Officers thereof and consequently upon the Lord Iesus himselfe to wit that the Church is not enabled with all