assaylants punished So that with this difference is the Magistrate to carry himself towards the acknowledged truth and the reputed errours I meane so reputed by him he may and ought to do all he can to promote and inlarge the truth he ownes He is not to doe ought against the other in controversie nor suffer any to doe ought against them save to apply spirituall meanes to preach write discourse dispute exhort against them which kind of fighting is allowable among Brethren so it be with right spirits I expect here to be demanded What I thinke of this present Parliament and of their action in calling this Assembly and what I thinke of this Assembly For the Parliament I looke upon them under the Notion described and allowed in this Chapter as warrantably and lawfully improving an opportunity God hath put into their hands for the increasing of light and excussion of truth for which minde of theirs the blessing of Christ and the Churches awaites them and I hope they will not exceed their Bounds For the Assembly I looke upon them not as a Nationall Presbytery of the Churches in England but as godly and learned men congregated by the power of the State And I and all the people of God may and ought to seeke a proofe of Christ speaking in them which he may doe by vertue of generall promises to his people to be found of them seeking him and his will in and by all lawfull wayes and meanes and of the particular advantage of their ability as in every faculty the professors of it that are most exercised in it are likeliest to discover truth though alwayes they doe not but is not tyed by any speciall or particular promise to be present with them as he is to a Church Mat. 18. therefore I stand ready to embrace any light that Christ shall please providentially to minister unto me by their hands but tie my selfe by no meanes to their arbitrament further then I see it to be according to the Word for Christ never made them the Lords of my faith no not if they were the Apostles themselves Thus I have given my judgement at length in this matter and I think I give not much lesse power to the Magistrate in Religion then hath been by our moderne and more moderate Writers ascribed to them who contend on their behalfe for no more but outward Jurisdiction and state the * Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam Alst Primacy of the Magistrate onely in the externall policy of the Church relating onely to such acts as these Synodum convocare authoritate publicâ Constituere salaria Ministris Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare conservare per Ministros Ecclesiarum jura constituere c. But including no such power as hath been disputed against for that appertaines not to the outward polity of the Church And my judgement herein for the Magistrates intermedling thus farre is founded upon this Reason or Principle It is lawfull for every man and so for the Magistrate nay it is his duty to doe all he can for the truth but it is unlawfull to do the least thing against the truth Now because by earnest invitations hearty recommendations exemplary profession generall tuition in a word by offering and proposing not magisterially forcing commanding imposing much and great and certaine service may be will be done for the truth and nothing against And because by the other way of forcing prohibiting censuring punishing impeacht in this discourse though something may light for the truth and sometimes as in Austins dayes is noted in the case of the Donatists yet much more prejudice is much more probably like to redound to the truth Many a truth snibd kept low or quite kept out Men confirm'd in obstinacy if in errors and more prejudiced against the right wayes through the force that hangs over them therefore that is lawfull and this is unlawfull And in relation to these benefits which the Church reapes and may expect from Christian Magistracy the Churches are commanded first of all when they come together by way of restipulation and for the further continuance and increase of this shadow under which they rest to pray for Kings and all in authority because they doe and that still they may through the benefit of their government lead quiet and peaceable lives in all godlinesse and honesty CHAP. III. The Question thus stated we proceed to prove the Conclusion THe Magistrates Cognizance of Religion and the differences therein is not the Conclusion disputed against in this discourse It is sufficiently done already by many able men and all the Presbyterian Authors agree with us in it allowing him onely that which is to be allowed every man viz. to lead forth his act what ever it shall be found to be under the conduct of a particular or personall Cognizance but a publique Magisteriall binding Cognizance they deny therefore to doe this were but actum agere Neverthelesse because some few considerations have been ministred to me in my own thoughts concerning this I thought good to offer them being not many as also because the Cognizance disproved may serve as a Medium against the Coercive act That this publique determining binding Cognizance belongs not to him appeares 1. Because it belongs to another charge reas 1 viz. to the Church properly and peculiarly to try the spirits and judge of doctrines therefore it is usurpation of the Churches power and interest to take this out of her hands 1 Tim. 3.15 The Church is there declared to be the Pillar and ground of the truth Not a Pillar one among others but the Pillar and stay of the truth in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars to the view and notice of all their Subjects So is the Church the Pillar of the truth exhibiting it to the view and notice of all men disclaiming and reproving the contrary errors by the Word of God Thus the truth as a Rock beares up the Church Mat. 16.18 and the Church in lieu is a Pillar beares up the truth the Magistrate is not the Pillar nor his Lawes and Proclamations By the * Ecclesiā cum dico non unum aut alterum sacerdotem aut Ministrum sed Legitimum ac Christianū coetum nomino innuo Humfred de Relig. verâ Conservanda pag. 24. Church here I mean not Petrus in Cathedra the Pope in his chaire nor the Bishops in their Consistory nor the Angels and Lights of the Churches onely but the intire Church instituted in the maine according to the Gospel Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks Now the Analogy is plaine and not forged in respect of holding forth the light unto the world There be
of malignancy but of conscientious Principles and practices though perhaps erroneous yet not injurious to publique good either way And of Principles thus allayd and qualified the Question is not whether there be not a power to deale with them and a force to be applyed to them yea to conscience it selfe the source of them for wee all agree in this that there is viz. Christs power and a spirituall force but the Question is whether outward force be to be applyed And in this the Question is not instituted in grudge or envy of the Magistrate Whether it be lawfull for him specially much lesse whether it be lesse lawfull for him then for some other men or generation of men to force in these matters but whether it be lawfull for any man or kinde of men indifferently And therefore though there be some arguments applyed particularly to the Magistrate in the third fourth and fifth Chapters yet there are far more against force in generall Chap. 6. and from thence the greatest part of the discourse is carried generally and indefinitely Yet neither in these is the Question Whether the Christian Magistrates power doe or may beare any proportion of subserviency to a worke of publique Reformation and whether he cannot doe more then another man towards it Wee freely grant he may doe much more and therefore ought as the next Chapter will shew which is added as an Appendix unto this but the Question is Whether to other meanes he may adde force Nor will it seeme unrighteous in our eyes that a difference should be made by the Christian Magistrate as by every man in his place between men and men according as they judge them to be in truth or error especially in equall and setled times wherein justice and humanitie in respect of their brethrens necessities and sufferings not onely with them but for them shall not otherwise require as is more largely expressed before to the Reader So that this difference be but by withholding their own favours and not by taking away their Brethrens rights and that it be also but in a due proportion to the demerit of their difference discerning between the greater and lesser between disputable and manifest errours I meane manifest to the light of the godly and judicious generally For certainly in those things which are even by the principles of the powerfull side themselves remote from the vitalls and fundamentalls of Religion and of a very controversall nature for these I say reserving the personall liberty of every mans judgement to judge thereof as he finds there is none or very small difference outward justly to be made by the Magistrate or power of a State but if honour be to be given to whom honour is due and they that doe well are by the Magistrate to be * 1 Pet. 2.14 praised i. countenanced authorized and rewarded then if any whit of a just proportion be observed and no more praise and honour be detracted from such brethren then the demerit of their difference cals for I hope they shall neither be put to fly for feare or dye through want Nor doe we question whether the Magistrate may not to this negative discountenance adde positive viz. to declare against errors as well as the Ministers to convince and exhort against them Nor whether among us errors of manifest scandall and danger to mens soules and consciences as Arrianisme Socinianisme Familisme c. ought not to be restrained by the Christian Magistrate and the Assertors and maintainers of them interdicted under penalties the divulging or spreading of them by publique preaching or printing For though God alone can convince and reduce their consciences yet to preserve the acknowledged truth from being blasphemed and the consciences of others yet free and disingaged from being scandalized and corrupted is a work of love and charity which the Magistrates arme is requisite and must extend it selfe unto as indeed alone bearing sufficient proportion to such a service as the preventing occasions and removing stumbling-blocks of such like temptations out of the way which the secular power can doe though the * 1 Joh. 2.27 anoynting of the Spirit must preserve their consciences inwardly and enable them upon all occasions to discerne between things that differ Lastly though we cannot likely be mistaken wee doe declare that such liberty as we plead for in the cases specified is not by us nor ought to be by any reputed as a vindication justification sanction or establishment of any opinion or way so tolerated as no fin nor error as the truth and Orthodox as some may possibly think especially if they be used so lightly to discharge their owne respects and countenance to the truth they professe and avow as counting it almost enough to doe nothing against it Whereas did they understand their duty to the truth and fulfill it they would see a great doore of negative discountenance opened to them against errours whereby they might put a broad difference between them and the truth they embrace even as if lively communion of Churches were known non-communion would appeare a terrible thing though a negative discountenance be not all that wee allow in some cases But by this liberty wee onely referre mens consciences to God to be convinced in his time not ceasing to use all proper meanes in the meane time And this onely in those things that pertaine onely to conscience making onely the state thereof good or bad towards God CHAP. II. Being an appendix to the state of the Question Of the Relation that the Christian Magistrates office beares to the Church and matters of Religion TRuth requires that we shew how far wee agree as well as wherein we differ Though it be easier to say what the Magistrate may not do then what he may We are never more out then when we goe about to make formes and systemes and be definitive comprehensive Doctors of that which we must be learners proficients in all our life time Especially in things of this nature which may better be perceived discerned upon occasion from time to time by the humble and godly then digested into a few Rules or Canons This premised we acknowledge that the duty of a Christian Magistrate is somewhat more then of another Magistrate Civill protection is that which all Magistrates owe whether Christian or not Christian to all quiet livers within their Dominions whether Christian or not Christian as being founded upon such politique considerations and conditions setting aside Religion as being performed on the Subjects part it cannot with justice be denied them But a Christian Magistrate owes something more to the truth he professes and to those that professe the same with him which duty of his differs onely in degree not in kinde from the duty of another Christian that is no Magistrate For it is the duty of every Christian to improve every talent and advantage entrusted with him for the honour of Christ and good of the body
of Nature the article of the Trinity or the person and Office of Jesus Christ yet sure to teach doctrine that denies either of these where the Gospel hath sounded is not tolerable Or to deny the Resurrection or a Judgement day c. I say the Christian Magistrate ought not to tolerate the teaching of such Contradictions in an instructed Common-wealth to received Principles and manifest impressions upon all hearts that have lived under the Gospell within his Dominions And the reason is Because these Principles fall into the same rank and order and consideration with * 1 Cor. 11.14 naturall Principles in as much as they are not onely habituated unto men as naturall but attested unto within by a divinely-imprest Conscience though but naturall and in a common way And although in treating hereof I have reflected much upon the Principles and light of Nature and the outward good and consisting of societies yet I make not these the onely grounds authorizing the Magistrate that is Christian of whom this Chapter speaks to the premises nor the ultimate end scope he is to ayme at therein For though the light of Nature be Gods Law in the hearts of men not to be violated and the preservation of societies one end thereof not to be despised yet certainly the Christian Magistrate as he hath his authority from God so he is to take the Rise of exercising it from him who hath not committed to him the sword in vaine and he is to ayme at the glory of God the preventing or redressing his dishonour in every act thereof and to punish evill out of that consideration that it is evill though God hath given him that Rule to proceed by and to make out the evill of evill to the world even the contrariety thereof to the light of Nature and the good of Societies Wherein also God hath admirably shewed his wisdome and goodnesse both in twisting and combining so the interests of his glory in this sense we speake which is negative and the happinesse of societies that this latter cannot be without the former and in laying no other burthen on the Christian Magistrate for the Materiale then what is within every mans Cognizance and the light of Nature will lead him to And though as is said in effect already we make not the light of Nature and the consisting of societies the onely nor highest considerations which the Magistrate as a Christian is to hold forth before God and into which he is to resolve his act I say as a Christian though as a Magistrate he ought to hold out these Principles to the world and build upon them but as a Christian he is bound certainly as every man to make every service as savoury as may be grafting them with the best Principles yet certainly they may very well be Harmonicall reasons and additionall inforcements even to him that is a Christian when the Materiale of his duty is no other then what may be convinced and inforced by the light and principles of Nature either Prima or à primis orta and is but the old Commandement though if he be a Christian it is a new Commandement to him and according to the formale is distinguished essentially from the act of a wise and conscientious Heathen Fourthly 4 The externall peace and order of the Churches The Christian Magistrate owes a duty about the externall peace and order of the Churches to look to that For though the Magistrate take not Cognizance of severall forms and opinions in Religion yet of the outward manner and order he doth and ought and to bound and rectifie that is his place and to punish disorder and all this what ever noise it makes is but a Civill thing For there are these two things goe to Religion The thing it selfe and the managing of it Though conscience is not to be forced to or from the thing yet the manner of the practise is to be regulated according to peace and comelinesse by the Civill Magistrate But all this yet is but extrinsecall to Religion 5 All meanes and advantages for the promoting of the truth on this side of forcing may the Christian Magistrate come no nearer Yes doubtlesse he may and ought to doe all that he is able and hath opportunitie to do in the behalfe of the truth so that he keep on this side of force as for instance He ought to be Exemplary in the profession of the truth as Joshua was Josh 24.15 As for me and my house wee will serve the Lord. Wherein as also in his Exhortation of the people he is without all scruple imitable by all in eminent place or authority though the faith of their Subjects or Tenants is not to be pind upon their sleeve yet if their example countenance interest exhortations will gaine any credit to the truth it is an honest way to make use thereof Nay if God hath given them parts to contend for the truth and stop the mouthes of gain-sayers they ought to use them by writing or disputing as their Charge will give them leave They may and ought to propose the truth to all to apply meanes for the reclaiming of those that erre and to send forth Teachers into blind and ignorant places where they are not capable of the care of their own soules and to call Synods or Assemblies to conferre their light in relation to a work of Reformation or to the solving of some particular difficulties In a word he may doe any thing for the truth so that when he have done he leave men to their consciences that are of a different minde from him and manage that difference without offence Sixtly and lastly 6 A defensive power in behalfe of the truth The Christian Magistrate ought to be a Nursing Father to the Church to nourish the truth and godlinesse The begetting Father he is not that is Christ the everlasting Father by the seed of the Word But the Magistrate is to conserve and maintaine the Churches peace and liberty in the exercise of their consciences and worshipping of God in all his Ordinances according to their light and so he is to exercise a defensive power for Religion both at home and abroad And this respect he is to bear to all equally whom he judges to be the children of truth in the maine though scabby or itchy children through some odd differences in which things though he be not to further them or edifie them wherein he apprehends them alien from the truth by any compliance but to leave those opinions to themselves to stand or fall yet notwithstanding them he is to afford to them his Civill protection they managing their differences in a lawfull peaceable manner as hath been noted before I say this provided These differences ought not to impaire or prejudice them at all in the interest they have in common justice and protection but if any assault them in an unquiet way they are to be defended the
indeed brasse and copper Candlesticks that hold forth false lights but the sheep of Christ know the one from the other that they turne not aside to the flocks of Christs Companions by a divine effectuall instinct whereby Christs sheep know Christs voice and will not follow a stranger Joh. 10.5 1 Joh. 4.1 Now mark here the Church is the Pillar the Church is the Candlestick particular Churches as well as the Catholick not the Magistrate not the State If so the Holy Ghost would not have wronged them and detracted from them by contracting this glorious power and interest to the Church It is proper for Kings and Magistrates to aske and to aske of Christ as He but more sincerely in the Ministry of his Word in his Church administration What is truth and to watch at his gates and waite at the posts of his doores yea to sit at the feet of Christ there For therefore hath Christ given gifts to his Church Eph. 4.11 And what are those Why he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers He gave none Magistrates Sure if Magistracy had been one of those gifts now that the Apostle was reckoning he would not have been so injurious and deficient but to have put it in And what are these gifts for Why for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ If for these ends adaequately then where shall the Magistrate come in or what work is left for the Magistrate I meane in point of authoritative teaching or determining the truth But you may say This was onely for that time while there were no Christian Magistrates Nay read on Till wee all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ So that this provision was not temporary onely but for perpetuity therefore sufficient Christ is the Judge of Controversies reas 2 and the interpreter of holy Scripture this is a Characteristicall Tenet distinguishing us from the Papists that is Christ by his Word and Spirit in the true ministry of the Church not in the Popes sentence nor in the Commentaries of the Fathers or the Votes of Synods or the Interpretations of Nationall Assemblyes though much helpe may be had by them for what difference then were there between the Papists and us but that wee make many men a Pope and they one man Now to give the Magistrate this Cognizance of differences in Religion were to set up him after we have puld downe these as Judge of Controversies and Interpreter of Scripture This were also to commit unto the Magistrate the better part of the Ministry whose office it is to declare the whole Counsel of God reas 3 and to be the Boundsmen between truth and errour and therefore Christ writes unto the Angels of the Churches of Asia and by them communicates himselfe to the Churches Nay it is to give them a greater power and office then the Ministry who are onely to propose doctrines not to impose them and to waite with patience if they be opposed trying if God will give repentance 2 Tim. 2.25.4.2 2 Cor. 1.24 to the acknowledgement of the truth This I say is their utmost Commission to exhort instruct rebuke with all long-suffering and doctrine not as Lords of mens faith but helpers of their joy and whensoever they flash and lay about them it is to be onely with the sword of the Spirit If the determining of Religion and differences therein reas 4 belong to the Magistrate quatenus a Magistrate then to all Magistrates or to the Magistracy of every Countrey then to the great Turke and Pagan Kings and Governours But how uncapable of such an interest they are who are aliens from the true God and his Common-wealth of Israel I need not say The consequence is good for Quatenus ad omne are termes adaequate and convertible That which belongs to a man as a man belongs to every man If you say therefore that it belongs not to the Magistrate quatenus a Magistrate but quatenus a Christian Magistrate so make it a flower that Christianity sticks in his Crowne I answer that Christianity being altogether accidentall and extrinsecall to a Magistrate adds nothing of power over others in Religion to him more then to another man but onely personall priviledge For Christianity is the same in all and why should one man by vertue of his Christianity for 't is denyed to be by vertue of his Magistracy have power over judgements and consciences in matters of Religion more then another that hath equall and perhaps more Christianity But the Word of God adds nothing of that nature to a Christian Magistrate and let that suffice for it adds nothing in the same kinde viz. of Civill power therefore it much lesse adds any thing of another kinde as namely Ecclesiasticall power For the same subjection and degree of subjection is required of servants and subjects to Masters and Governours without distinction of good and bad Christian and Pagan nay though they be cruell and froward 1 Pet. 2.18 By Christianity Christ hath setled no advantage of power on the head of the Magistrate though thereby he commend the yoke to the subject with an advantage of sweetnes 1 Tim. 6.1 For the proportion is the same and 't is a found Argument from a Master to a Magistrate that if a beleeving Master have no inlargement of power over his servant by beleeving then neither hath a beleeving Prince over his Subjects and if not in Civill things then much lesse in Religion But wee see plainly the Apostle neither accumulates authority on a beleeving Master nor duties on the servant of such a Master but makes it a greater motive to obey the authority they had before Let them not despise them because they are Brethren but obey them rather Therefore to conclude this Reason Christianity makes Magistrates members of the Church not Masters of the Assemblies It charges them to look to their own opinions but not to determine and impose upon other men And this I shall demonstrate in the fift place reas 5 from the maine scope of the Magistrates work as 't is laid downe in Scripture The object or matter about which Magistracy is conversant which they punish or reward is not faith but facts not doctrines but deeds and those not any deeds that differ but evill deeds Thus Rom. 13.3 Where the Apostle handles this point For Rulers are not a terror to good workes but to the evill c. if thou doe that which is evill he doth not say if thou be of an heterodox opinion be afraid for he is the Minister of God a revenger to execute wrath upon him that doth evill Where doing evill is thrice mentioned and no other termes used that should bring a mans judgement or opinion in Religion under
the verge of the Magistrate And so 1 Pet. 2.14 Submit your selves unto every Ordinance of man Whether to the King or unto Governours as sent by him for the punishment of evill doers and for the praise of them that doe well His determination therefore is about these This practise of Magistracy to be the Dictator of truth reas 6 and to moderate with the sword lays an unhappy caution too effectuall an obstruction in the way of truth which comes not in alwayes at the same end of the Towne not alwayes by the learned and eminent in parts or power * Joh. 7.48 Have any of the Rulers or Pharisees beleeved on him but even by the a Quid unius laici sententia quae cum Scripturis consentit praeponenda est sentētiae totius Concilii Gerson people oftentimes Who imbraced Christ but the poore but the people that knew not the Law in the estimation of the Pharisees Ought not this to be considered that truth be not prevented by shutting the doore shee often chooses to come in at and opening a stately doore which shee delights not alwayes in The just care that Christ shewed to maintaine the due distinction between Magistracy and Ministry the Office Politique and Ecclesiastick doth likewise impeach this Cognizance of the Magistrate reas 7 When the two Brethren came to him to divide the Inheritance judicially Christ refuses saying Who made me a Judge Luk. 12.13 If Christ would not judge in Civill things Magistrates as such ought not to judge in the things of Christ Hence then we may argue thus If the highest Cognizance of differences in Religion be subjected in the Church and so be onely Ministeriall and a publique determining binding Cognizance be not entrusted with the Magistrate then there can be no Magisteriall Coercive act lawfully put forth in such differences for * That the Magistrate should decree punishment Magisterially yet decerne the cause but after a private manner will exercise the finest wit to find a pretext for such as the Cognizance is such of necessitie must the Coercive power be and not exceed it therefore as there is onely a Ministeriall judgement in the Church so there is onely a Ministeriall Coercive power to be exercised in the Church also for the subject of the one is the subject of the other also CHAP. IV. Containing Arguments directly concluding against the Magistrates Coercive act in Cases of difference THe Order in which I draw forth my Reasons is under these foure Heads or Titles in distinct Chapters 1. Against the Magistrates Cognizance 2. Against his Compulsion 3. Against the whole Complexum Cognizance and Compulsion together 4. Against all externall compulsion in Religion The first I have passed already The second followes The immunity and impunity of differing opinions in Religion reas 1 as in relation to the Civill Magistrate may seem to be a Principle in Nature founded upon the light of reason seeing many of the ingenuous Heathen practised it as in that instance of Pauls case who was impeached by the Jewes of greater Heresie then any differing Brethren in these dayes can charge one another withall for he puld downe the old Religion established by God himselfe and preacht a new doctrine Yet see what Pleads for Paul in the Consciences of his Judges who had nothing in them but what they suckt in with their Mothers milke You have the story Acts 23. where I shall not comment upon the deeds of Lysias a stranger to Religion who yet delivered Paul both from the fury and the fraud severally of those that pretended much to Religion and would for Religion sake have destroyed him in the former part of the Story but onely give you the words of his Letter to Felix in behalfe of Paul ver 26. Claudius Lysias unto the most excellent Governour Felix c. This man was taken of the Jewes c. Whom I perceived to be accused of Questions of their Law but to have nothing layd to his charge worthy of death or of Bonds c. Yet these were strange Questions at that time And of the same minde in the same case is Festus Chap. 25.18 where declaring Pauls cause to King Agrippa he uses these words Against whom when the accusers stood up they brought none accusation of such things as I supposed but had certain Questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive And because I doubted of such manner of Questions c. observe here the ingenuity of an Heathen that will not by a secular sword cut in sunder those knots in Religion which he cannot unty by a Theologicall resolution Further on the morrow when Paul was brought forth Festus uses these words ver 24. King Agrippa and all men which are here present with us yee see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here Crying that he ought not to live any longer But when I found he had committed nothing worthy of death c. See the moderation of a Heathen and the stability of his resolution against the importunity of multitudes He is not so zealous of his Gods but he will let a Christian live nay he will save him from any that would hurt him justice so constraines him that he disdaines the sollicitations of the multitude O what a check was this to the Jewes from the mouth of an Heathen And when Paul had declared his own cause before King Agrippa Festus and Bernice and the whole Councell they saw no reason to be of any other mind Chap. 26.31 For 't is there said That when they were gone aside they talked between themselves saying This man doth nothing worthy of death or of bonds An instance which Christians in these dayes may look upon and blush who think an inconvenient expression deserves a prison Paul had made a free confession of his conversation and of his faith yet say they This man doth nothing worthy of death or of bonds They look for deeds evill deeds and thought it unreasonable to punish him for his different opinions Now to enervate the force of this Instance and Argument some man perhaps will represent my inference thus These Heathens did de facto permit differences of opinion remit those that were accused of them Ergo Christian Magistrates must be as careless de jure But I urge it not as a fact onely but as flowing from a principle of reason and justice that did glow in the hearts of these Heathen and so argues strongly from them to Christians and let any prove it was from a principle of Heathenisme To imploy the Magistrate in this kinde of compulsion reas 2 is a prejudice to the Lord Jesus and the provision he hath made for the propagation of the Church and truth Christ hath a sword for the vindicating of Truth for the propulsing of Errours for the conquering of
practises retracted your opinions destroyed what you built condemned your selves in the things you allowed Well then have you taken your selves once in an errour learne this wisdome by it to suspect your selves and be not too violent against others Why may you not in a while see cause to exchange your present judgement for a better Why may there not be more truth yet behind Is that which is perfect come or are we come yet to the measure of the stature of the fulnesse of Christ reas 9 And what have you to * Of all things a man may dispute alike Charran say for your judgement that your differing Brethren have not to say for theirs for the controversie betwixt us is not in such things as wherein one part must needs be convicted in his own conscience as sinning against common principles in all men You have grounds so have they you propose Objections they answer them you are perswaded that you are in the right and that this is the meaning and right understanding of the Scriptures they thinke no lesse on their own side Now who shall state the difference and be the dayes-man between you but Christ in his owne time clearing the truth and leaving naked the errours except you can prove that the Word of God came out from * Verity is not a thing of our own inventiō and purchase and when it yeelds it selfe into our hāds wee have nothing in our selves whereby wee may challenge it possesse it or assure our selves of it Charron of Wisdom p. 250. you or came to you onely Againe Is there not a time and a season for every purpose under heaven Hath not God his time of winking and his time of warning And so hath not man his time of ignorance and his time of repentance May not a Truth for a time lie under the suspition of an errour was it not as strange and displeasing to you not many yeares since when some of your Brethren fell off from Common-prayer and the Ceremonies as those wayes of difference wherein they walke at present And had you not exceedingly wronged them sinned against the truth reas 10 and your owne soules if you had for these differences wherein now you are come over to them prosecuted them though I say not some were altogether free from it And may not Errours for a time have the credit of Truthes as many Episcopall Doctrines now rejected might be instanced in hath not every truth its set time the fulnesse of time to be borne into the world as Christ Jesus the personall truth had Would you have thought it faire dealing if your judgements and consciences had been superseded by mans authority and you had been forced to the renouncing of those things which you held in such esteeme while you so held them and to have embraced the contrary mind and practise of constraint which now you doe voluntarily Now walke but by the same Rule to others and that is all that is desired reas 11 And as there are some truthes proper and peculiar to some * Dan. 9.24 12.4 times and not to every time as Peter speaks of the present truths so to some persons and not to all persons Isa 8.16 Seale up the Law among the Disciples There are truthes then proper to the Disciples Truth indeed all truth in the spirituall understanding of it is peculiarly vindicated to such it is the Churches joynter or dowry The truth shall make you free Is every man a free denizon of Heaven I deny not but the common notion of many truthes of any truth may fall beside the Church upon other men though for the Churches sake but what is a prerogative dispensation must not be our ordinary expectation * So some truths are proper to some of the Church as the Spirit shall reveale 1 Cor. 14. and without prejudice to the rest as when Christ tooke the three Disciples into the Mount so the doctrine of justification was specially revealed to Paul the doctrine of evidence of grace to John revelation of future things to John the Divine c. however our expectation or compulsion cannot bring it and then 't is vaine for the winde blowes where he lists as well in common as in speciall graces Further a Reas 12. It will afford no small satisfaction and have no lesse then the force of an Argument with him that considers the rise and root of this compulsive power in the particulars we speak of as too evidently deriving it selfe either from the ignorance of those who think themselves to be in the very right and would have all men think so of them that they had attain'd the resurrection of the dead the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and period of all possible knowledge and understanding at least in the present age or instant either I say it comes from this or els from an arrogating spirit in some that would tie all men to their girdle that cannot endure any should differ from them lest they should be preferr'd before them that abhorre any change of their opinion though it be for the better because that would speake them imperfect that cannot bring downe their stomacks to follow another and receive light from their Brethren affecting themselves to be called Rabbi the leading Men and Oracles of the age whereas God hath said of no man Heare him but of his own Son Or els it comes in others from a covetous spirit that would make a gaine of godlinesse a profit of the Ministry and so would make all men religious and conformable to them that their Tithes and Easter-bookes may rise the higher Or lastly it comes in not a few from a spirit of rule and dominion which how doth it make us a scorne and derision to the enemy while they see even Christians yea the Teachers of Christians to be like the Fishes in the Sea whereof the greater devoure the lesser The Apostle foresaw and supposed there would be diversity of opinions in men untill the terme appointed Eph. 4. reas 13 Till we all come into the unity of the faith Now where Christ upon the place and case applyes no remedy or meanes but spirituall such as is there described without any further provision upon the supposall of their inefficaciousnesse but saw good rather to dispense and tolerate let us take heed of over-witting Christ Nay reas 14 the Holy Ghost not onely foresaw there would but determines there must be Heresies and 't is expedient as well for the exercise of love as gifts and for a foyle to and discovery of the truth the professors thereof What singular thing were it in the sheep of Christ that they know his voice if there were no strange voices or which will come all to one if the Magistrate did brand all others with mulcts and heavy punishments and how shall the Apostles consequence but be prevented That by reason of errours * 2 Pet. 2.2 the truth should be
of Christ or upon Christ crucified SECT II. CHAP. VII Illustrating the Argument with Examples and Testimonies out of divine and humane Writ HAving stated the Question both on the positive and negative part of the Magistrates duty and proved it with Reasons I proceed further to confirme and illustrate this Argument with Examples and Testimonies Beginning with the old Testament and therein with Instances of Heathen Kings whose Religion and the Jewes were diametrally opposite whereby it may seeme this to have been a principle in Nature that yet upon grounds of ingenuous reason as well as policy though we deny not a providence in it not onely permitted the publick exercise of a contrary Religion which is more then we plead for but also gave faire quarter to the Church and all liberty yea authority and accommodations for their religious ingagements yea endowed them and their worship with great priviledges immunities and advantages then which Instances nothing could possibly be alledged by us more pregnant pressing provoking upbraiding constraining to those between whom and us there is the same Religion truth and worship substantially though some lighter circumstantiall differences These are especially Cyrus Darius and Artaxerxes I might adde to them Ahasuerus who though a stranger to the Church Ahasuerus and to the true God yet not onely protected the Church destined to destruction for their Religion sake but gave them a free avengement of themselves of his owne profitable subjects their enemies Esth 9. to the slaying of seventy six thousand men And the book of Daniel is not without some passages which might be referred hither and good use made of them as namely Nebuchadnezzar Nebuchadnezzars exalting men of a Religion contrary to the Babylonians in the Provinces and making all the great Affaires of the Provinces to run through their hands Dan. 2.48 49. And a second time if not to a further degree of honour Dan. 3.30 And these things done by Politick Princes that wanted not serious regards to their own safety stability floutishing and were Conquerours over these captives whose terrour could not make these Princes afraid as Elibu speaks Job 33.7 nor had they any politick ingagements to their Religion further then the satisfaction of these their Subjects in this particular and their more willing subjection and the union and peace of their kingdomes thereby and they went on in their owne Heathenisme themselves though they indulged thus to the Church But I shall content my selfe to set before you those three before mentioned Cyrus beginning with Cyrus whose Story so far as concernes our purpose you shall find Ezra 1. to this effect That he made a Proclamation throughout all his Kingdome and put it in Writing wherein be gave free liberly to all the people of the Jewes his Captives to goe up to Jerusalem and build the house of God there And whosoever remaineth he addes in any place where he sojourneth let the men of his place help him with silver and with gold and with goods and with beasts besides the free will-offering for the house of God which is in Jerusalem Moreover he made restitution of all the vessels of the Temple plundred by his predecessour Nebuchadnezzar One would have thought a Proclamation of liberty no more had been enough and doubtles that alone would have been most thankfully accepted by the godly Jewes and they would have acknowledged that this Prince had indulged a great and speciall fayour to them but these further acts of grace might well make them say as Psal 126. When the Lord turned againe our captivitie we were like them that dreame Then was our mouth fill'd with laughter and our tongue with singing Nay the Heathen could not choose but say The Lord hath done great things for them and truly say they The Lord â—â—th done great things for â—s whereof wee are glad And who could blame them for being glad But I look it should be objected object That Cyrus did not this of himselfe but was extravrdinarily stirr'd up hereunto by God his owne words importing so much and that he was acted in this thing above the consideration of all politique reasons and the regard of his owne Religion Therefore what Cyrus did upon such an extraordinary motion cannot be reasonably expected from Princes now that are not so stirr'd up and acted extraordinarily by the divine hand but they must be faithfull to their Principles received and Religion established and must indulge no other liberties or favours then may consist therewith in a rationall and prudentiall way I answer Cyrus was stirr'd up by God Answ but first God would not stirre him up to an unlawfull or an uncomely thing if that act of him being of one Religion himselfe to accommodate another had been such God was not so put to it he had other meanes to have brought this to passe then by the sin of any man especially then by becoming a tempter thereto himselfe Let not any man say when he is tempted that he is tempted of God for God cannot be tempted neither tempteth he any man therefore if this was a temptation 't was not of God if it was of God 't was no temptation 2. Gyrus was stirred up but 't was not by a Prophet that we read of nor by a vision nor any extraordinary way The Holy Ghost tels us he was stirred up but perhaps none of his Court nor his Princes could tell he was stirred up by the Lord nor he himselfe the Lord might carry this force so secretly under rationall and prudent considerations And no question he did and shewed Cyrus reason for what he put him upon And doe you thinke there were not politique Objections made against this act of Cyrus by his Statesinen and Counsellors as there were to Artaxerxes with whom they prevailed for the suspending of the worke that the Jewes had begun and was it likely Cyrus answered all these Objections to his carefull Counsellors with the meere instigation he had to it without reason 3. We need not feare to affirme that Cyrus had reason for what he did and did move upon reason in this act though reason alone would not have done it with him there was the speciall blessing of God upon that reason and his effectuall instigation of Cyrus heart making it facile and yeelding unto that reason and we may assigne the reason partly what it was at least probably 't is couch'd in the act which was an act of Justice as well as of grace For these poore Jewes had in Cyrus his predecessors time been wrongfully carried away captive from their own land and the worship of God and detained ever since in a strange land and disabled to set it up againe of themselves and therefore Cyrus might well through the workings of a naturall conscience hold himselfe bound to restore both persons and utensills and to supply what ever inability or insufficiency that accrew'd to them through their captivity and no doubt also but
convincing and where he meets with contentious spirits what says he We have no such custome nor any of the Churches of God Others were differences that diffused themselves further then in one particular Church taking unstable minds up and downe perhaps every where as the opposition of the Law to the Gospel and Circumcision c. Now how did the Apostles behave themselves here who were armed and instructed with a greater power and authority for the vindicating of the truth then ever any since either Civill or Ecclesiasticall persons and when occasion was shewed it striking Ananias and Saphira dead in the place for lying in the face of the Holy Ghost and their own consciences I say Paul in sundry cases how did these men behave themselves Why Paul is very hot as one could wish in his Epistle to the Galatians he workes his head and writes and chides and insinuates and exhorts and denounces If an Angel from Heaven c. He was as warme as the Apostles were when they called for fire from Heaven as warme as any are now in the case of Church-government but his zeale expresses it selfe the right way Indeed he hath one smart passage I would they were even cut off that trouble you but he cals not upon man to cut them off Again Paul knew in what cause he said it not in a doubtfull cause wherein he might have been wrong and they right but he speakes this in a full assurance and demonstration of the truth by the Spirit and 't is but a committing the judgement to God In other Epistles we finde errours and heresies lay in Pauls way and in the way of the truth and thereupon he cals upon the Ministers to quit themselves and shews how they had need to be furnished and accomplisht that they may exhort and convince gain-sayers and they must doe it with patience and meeknesse 2 Tim. 2.25 Some indeed must be rebuked sharply that they may be sound in the faith But here 's no calling to nor authorizing any to exercise any forcible coaction And yet not to have done with Paul who had spirit enough for the truth yet where he might how did he become all things to all men to the Jewes he was as a Jew c. Not by an unworthy dissimulation putting on any forme to the humours of the present company but by a friendly accord and walking with them notwithstanding those differences that his presence was no more dreadfull nor his company any more unpleasant to them then if he were one of their own a Jew or of the Circumcision And herein the Apostle held forth an eminent practise of his owne Rule 1 Cor. 13. who after he had arbitrated in many Controversies in the foregoing part of the Epistle and laboured to compound their differences and to bring them to an uniformity in the right order which if it may be had I grant is not indifferently desireable yet says he shew I unto you a more excellent way and that is the way of charity and love as it follows which is better then to have a mans mind polished with the purest notions and liveliest apprehensions It s better for Christians to be able to exercise abundance of love in differences then to jump all just in a judgement For Musick is not made with one string nor with many strings set to the same note but of various notes and strings rightly set and subdued to a harmony is the sweetest musick and of differing Instruments Indeed if they be not so set and subdued the variety makes but a most unpleasant crashing confusion so it is in this case of different judgements with or without love As order is said to be the forme of the universe so love may be said to be the forme of the Church which makes us all one and usefull to one another in what we have pitying and pardoning one another in what we have not Lastly Paul foresaw that as there were great so there would be greater errors Acts 20.29 For I know this says he that after my departure shall grievous wolves enter in c. Also of your owne selves shall men arise speaking perverse things drawing Disciples after them But what course doth Paul advise them to but bids them therefore watch and remember how by the space of three yeares he had warned everyone of them night and day with teares ver 31. Yet are wee to have after Pauls example a serious zeale against pernicious doctrines and the obstinate disseminators of them CHAP. IX Of Examples and Testimonies recorded and commended to us by humane Writings SHall we fall downe from these times the sacred Stories going no further to the succeeding times continued by other Histories Eusebius Theodoret and others out of whom and especially out of an unparalleld golden Manuscript I have seene which I wholly leave to tell his owne Tale many Instances very pregnant and commendable might be produced principally in the times of Constantine and his sonnes and both the Theodosiusâ—es and some other Emperours who tolerated divers wayes and preserved the peace between the severall professors of them but that it would increase the bulke of this Argument far beyond what was intended therefore I shall content my selfe with one onely that indeed an eminent one And before I bring forth that I must vindicate the truth from needing that one or any humane testimonies and though it be lawfull to bring them yet I would not be brought under the power of such an obligation But they may stand us in good stead thus far to induce an eare that is inclined to Antiquity and Authority And what wee see of this kinde in darke times in men voyd of Religion and sufficiently zealous of their own superstition is like to be consonant to reason and the principles of naturall light and so this Instance or Instances will have much authority with them and a vertue not onely illustrative but argumentative The Instance is this Many complaints were brought by them of Asia Marcus Aurelius Antonius Euseb Eccl. Hist the Elders and Judges thereof to the Emperour Marcus Aurelius Antonius as to his Father before him upon occasion of an Earth-quake which did them great damage against the Christians who by reason of their different Religion were their envy a great eye-sore to them charging these Christians to be the cause of that Earth-quake as was their manner upon every mis-fortune that befell them and to cry out against them Ad Leones even as now all the faction and tumult is laid upon tender Consciences to whom the Emperour answers thus De motibus autem terrae c. Comperi quod in hujuscemodi rebus ad illorum invidiam communes casus transfertis c. Super quibus plurimis ex Provinciis Judices etiam venerabili Patri nostro scripserunt Quibus rescriptum est ab eo ut nihil omnino molestiae hujuscemodi hominibus generarent nisi fortè arguerentur aliquid adversum Romani
had got up againe the Index Expurgatorius quoting onely the words that make for his own turne and leaving out what doth and ought to goe along with them This in two particulars 1. Leaving out those words belonging to the first Clause viz. according to the Word of God which is set before the example of the best reformed Churches as being the onely patterne and regulation for us and them and we doe not jurare in exemplar sweare to the pattern of the best reformed Church in the world further then it shall approve it selfe by the Scriptures Follow me as I follow Christ So that so far are other Churches from being the onely Rule that they are not so much as a socious Rule that is they goe not in an aequipage with but are subordinate to the Word and of a secondary consideration and imitation after the Word of God and the leaving out of these words I might well call the clipping of the Covenant for it takes away the Ring of the Coine as it were wherein the letters of Inscription that shew whose this Covenant is and who and whose we are that make it and give the specificall difference or characteristicall distinction between it and a Popish implicit faith are contained The other particular left out is in the latter end of the Covenant which yet referres to the whole obligation of each person respectively viz. that he shall by all lawfull wayes and meanes and according to his place and calling endeavour to observe and performe the tenour of the Covenant viz. to bring the Churches to uniformity and to extirpate schisme As for instance 't is the godly Magistrates duty their place and calling to send forth Ministers into the darke places of the Land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errours and he cannot be urged upon his calling to punish or compell gain-sayers And the Ministers place and calling is to improve his parts and opportunities in season and out of season by exhorting rebuking instructing with all long-suffering and doctrine and he is to goe no further not to deliver up to the Judge and Executioner So that here is nothing but fallacy in urging the Covenant thus in putting men upon that absolutely which is desireable and to be prosecuted onely conditionally viz. Conformity to and uniformity with other Churches if they be in the truth and it may be done with the Word of God and fallacy likewise in prompting men to doe that omnibus viis modis as they say which is to be done onely regularly and orderly as every mans calling leads him 2. Tautology which is a consequent of the former errour for by leaving out these words according to the Word of God in the first Clause he hath destroyed its particular nature and distinct kinde and hath made it run into the second Clause that whereas the first Clause in the Covenant sounds reformation now as he has maimed it it sounds no more then uniformity which makes it the same with the second Clause as by comparing the two Clauses above may be seene 3. Subornation of sense and that in these particulars viz. Interpreting the nearest conjunction in his second Clause to be an absolute conjunction and identity If we be agreed of the same Church-Officers with the reformed Churches and have cast out the old usurpers as they have done if we have cashier'd the common-Prayer-Booke as they and all the foolish Ceremonies and Organ-pipes and Copes and Vestments and distinction of places displaced our Altars broken our painted glasse and Crucifixes all which have been done but since this Parliament and upon this Covenant many of them Now I say if this be the nearest conjunction with the reformed Churches which the Word of God in the Interpretation of our Consciences will allow doe wee not save our Covenant though we cast not our Churches into such Classicall Provinciall and Nationall formes of administration as they 2. In applying those termes and Clauses of Schisme and whatsoever shall be found contrary to sound doctrine and the power of godlinesse and evill instruments hindering Reformation making factions and parties among the people unto the Congregationall men Against whom if the Parliament did indeed levell these battering Clauses I am much mistaken onely I must crave leave to say then 't was not faire to draw these men into a Covenant to destroy themselves Fourthly Dis-service to the State in weakning the hands and discouraging the hearts of such a considerable number in the Citie and Kingdome who under God and the Parliament have been the life of this cause so many wayes by turning the whole traine of the Covenant against them as if there were no Papists nor Malignants to discharge it against And it seemes this is but the birth of that challenge against these men to be the Sanballat's and Tobia's in this present worke and ingagement which was the prodromus some moneths agoe And is it not a great dis-service to the State to bereave or goe about to bereave the Kingdome of the strength of so many cordiall persons servent prayers willing purses brave Commanders and valiant Souldiers which are of this way and judgement and to doe it at this time when we have need of no subdivifions a common enemy waiting for us both Could more pernicious advice be given with more probable successe for ruine then this to divide the sound party among themselves I call not this dis-affection to the State for truly I judge not so of the man but that he spake wrote herein he knew not what nor of what consequence but certainly the greatest dis-service to the State it is that a man of no greater interest and influence could doe I call not for Justice but for Repentance Lastly the highest breach of love and charity is this that could be to apply the fore-mentioned termes and things to this sort of men as let all the world or any indifferent man that is not baptized into the same spirit of gall and wormewood consider and judge Now to the matter of the Objection avoyding what might be returned that the Covenant may with as faire a construction as genuine and unforc't an interpretation be urged against the Presbytery and for the Congregationall way as otherwise I answer briefly thus That the Covenant binds no man nor number of men no State or Church for their parts respectively to any patterne or degree of Reformation Conformity or Uniformity with other Churches but what shall satisfactorily to them and each of their Consciences appeare to be according to the Word of God And such a Reformation do the Congregationall men desire pray preach endeavour for and after therefore are no enemies to Reformation as is alledged by the Objecter in pursuance of their Covenant as they should and would have done if there had been no such outward Covenant obliging them I will not feare to appeale to you
Courts We know how apt men are to receive the truth in respect of persons Ministers had not need then to incurre needlesse prejudice We know how Ministers personall faults make their doctrine to be loathed sleighted and dis-esteemed I le never heare him says one he is an usurer and of another he is very worldly and covetous There is indeed an uncomelinesse more then ordinary in the match of such vices with such a calling High talke becomes not a foole says Solomon and is not this as deepe and effectuall an exception against a Minister Oh he is a cruell man he made such a poore man fined and he caused such a one to be cast in prison for a little difference in opinion when they agreed in the maine and his wife and children were ready to starve the while Will not this bring the curse of the poore suffering Families upon them And he is a proud man he will breake the backe of any that will not be of his mind Oh how doth this prejudice the wholesome truths that such men may deliver And how farre are those Ministers that give such occasion and with whom such considerations prevaile nothing from Pauls spirit and temper who that he might create the greater opportunity to himselfe among the Corinthians would not use that power that he had of living upon them and being burdensome to them and content himselfe with a fallacy * 2 Cor. 12.14 That the Fathers must lay up for their children so carefull was he even to over-doe in removing prejudices that might be though not justly in carnall minds against his doctrine Secondly We have a Sed nemo ad RegnuÌ„ Christi aruditoruÌ„ ignorat Dominum non advenisse in hunc mundum ut esset Legis gladii sed gratiae tantum Evangelii Minister praedicaretque onmibus peccatorum poenitentiam remissionem non afficeret suppliciit flagitiosos Martin Bucer de Regno Christi l. 2. c. 33. upon the place Christs example that would not have forborne his duty nor could no more when he was made under the law dispense with it then we can with ours for he came to fulfill all righteousnesse When they brought to him the Woman taken in the act of adultery they that apprehended her were there to witnesse it Christ doth not now accuse her to the Magistrate nor doth he bid them to doe it but he doth what was fit for a Minister a bringer of good things to doe He exhorts her to repent Goe and sinne no more And did he omit the proceeding against her out of incogitance or forgetfulnesse No for he says Hath no man accused thee Shee answered no Neither doe I says Christ onely goe and sinne no more I know Christ got an ill name by this The friend of Publicans and sinners but he cared not for that he went as far as his office led him and he advanced his Fathers busines by that carriage To conclude it is a Rule which I have observed in prudent Parents not to encourage their children to informe of one anothers faults but let the servants doe it because it doth not nourish love but dis-affects them towards one another and it is a good Rule which we ought to observe in this higher relation between Pastors and people which should be carried with all the freenesse that may be NOw if there be light in the things that have been brought and that they conclude for a greater liberty then * Viz. The Congregationall judgement some Brethren want I hope you will save them the labour of asking their liberty at your hands Not that we shall thinke them hard termes to aske and have or that we would not be beholden to you If you will have it of grace as well as debt or not of debt wee are content so to receive it We acknowledge it is of the Lords free grace and mercy that wee enjoy that liberty that wee doe that wee have enjoyed it thus long as it were a breathing space and that our Parliament are not as * 1 Sam. 25.17 sons of Belial that a man cannot speak unto Nay far enough from that great is our boldnesse towards you and our hearts are inlarged both to you and for you Wee never goe before the throne of grace but we carry you in our hearts and prayers along with us and present you together with our selves in these works and labours of yours and are full of hope that God who hath concurr'd with you thus far and acted you to so many worthy and memorable degrees of service to him and his Son Jesus Christ hath not conceived that displeasure against both you and us as to reserve your fâ—â—ther Counsels to shut that doore of Christian liberty that was first opened to us by your meanes And let it not be imputed to us as arrogance if in the day wherein our selves are but Probationers our Principles speake for others as well as our selves Common humanity requires if there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redundancy of any thing whereby we may profit others also that we should extend the overplus unto them and that it should not run out to losse But the Royall Law of love commands us not to seeke our own things but every one his Brothers weale and to serve them before our selves accounting it a morblessed thing to be instruments of their rest and peace then to injoy our owne We shall blesse God if he shall so far clear us and our way in your thoughts but our peace and liberty will not fall with that rich and full contentment into our bosomes except all that walke conscientiously and inoffensively may injoy the same with us Now he who is the Father of lights from whom comes downe every good and perfect gift fill you with wisdome and ability to discerne between the interests of man and mans greatnesse and the interests of God and his glory that you may administer rightly in this matter as in all things that we may have more and more cause to blesse God for those quiet and peaceable lives we lead under you in all godlinesse and bonesty and that the Lord when be comes may find you * Luk. 12.43 so doing FINIS
intended as all the others are to the whole body which appeares clearly out of the Epistles themselves Not onely that what is written to the Angel is of concernment to the Church but is written to the Church For is it written to the Officer onely I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more then the first or is it said to the body of the Church To whom be it one or more this is said to him or them is it said in the next verse Notwithstanding I have somewhat against thee c. If it be the Church that is commended for her workes and charity c. then it is the Church also that is here blamed for not exercising the power committed to her against Jezabel So likewise the Epistle to the Church of Smyrna is directed to the Angel but is the Angel onely spoken to in the 10th verse Feare none of those things that thoushalt suffer behold the Deviall shall cast some of you into prison And so I might instance in the other Churches But that generall Proclamation shall serve to evince it which is before every Epistle Let him that hath an eare heare what the Spirit saith unto the Churches Not to the Angel onely but to the Churches It is sent first to the Angel as a principall part of the Church whose Office also it is to receive from Christ and to communicate to the Church Therefore when Christ sayes I have something against thee he meanes against the Church for suffering Jezabel So that as wee have found an Ecclesiasticall power so we have found for the subject of its inâ—â—esion a particular Church or body and for the object of its application it s own members as Jezabel was But now for otheâ—s a particular Church and there is no other ministring Church hath onely the power of substraction withdrawing from them or rejecting them A man that is an Heretick after the first and second admonition reject which is an act whereby a Church or a Member reserves themselves exercises not any power over others In practise of which Rule as a light to the understanding of it Ecclesiasticall History furnishes us with the Instances of the * Quod apud Ephâ—sum cum Balneas lavadi gratia fulsset ingressus vidisset ibi Cerin hum exilucrit coÌ„tinuò non lotus discesserit dicens Fugianus bincne Baâ—ncae ipsae corruant in quibus Cerinthus lavatur veritatis inimicus Idem etiam ipse Polycarpus Marcioni aliquaÌ„ do cum occurrisset diceti sibi Agnosce nos Agnosco inquit primogenitum satanae Euseb lib. 4. cap. 14. Apostle John and Polycarpus professedly avoyding the society of Hereticks but not exercising any power over them or against them And this law of Church-Discipline is consonant and harmonicall to right reason and to the Rule of Civill administration Where a man is tryed by his Peeres and 't is fit he should be so in spirituall things judged by his fellow-members And there is no reason or justice in subjecting a Church or member to a foraine jurisdiction Advised and consulted with other Churches may be ought to be the nature of the case for weight difficulty and difference requiring it But to come to the businesse There be two branches of our Brethrens the Presbyterians claime The one is power of judging determining imposing doctrines and conclusions upon all men and Churches 2. The other a power of transmitting and delivering over to the Magistrate and stirring up his power in case of disobedience to them Now for the first of these in vaine is it said Try all things if a Synod may impose For either the tryall relates to a particular judgement to be made and that judgement to a practise to be confirmed or not If not as good not try if I try onely for tryall sake and if when I have tryed I am but where I was to wit I must be concluded by others vote and imposition If yea then to what purpose is the imposition for if I approve it the imposition is needlesse if I reject 't is fruitlesse 2. They that have right and power of imposing are Lords of my Faith but so are not any men the Apostles themselves assumed it not For by faith yee stand Take away a Christians judicious faith you take away his legs his standing from under him 3. In vaine did the Bereans try the Apostles doctrine and unduely were they commended if that doctrine were imposed upon them 4. If yee Presbytery have power to impose doctrines then they must have power of Excommunication over all those on whom they impose For power of commanding without power of revenging disobedience is a ridiculous shadow and image of power It is like Jupiters leg sent downe to be the King of Frogges which they leapt upon and scorned But this power of Excommunicating we have found a proper seat and subject for it already even a particular Church and till our Brethren shew out of Scripture a subordination of Churches I need say no more and if they doe that then I will say with them For the other branch instigating the Magistrate which is not to be understood of transmitting such things to him as doe pertinere ad mores wherein he is of himselfe conscious of his duty and obligation and needs no instigation but of things pertaining properly to Conscience In which cases as Ministers are not instructed with any externall force and power to be exercised by themselves against men sure also they ought not sevire per alios to stirre up the Magistrate against them For the Office of the Ministery beares no relation to temporall punishment The Magistrate is properly the Minister of God for wrath but it is fit for Ministers to say as Christ * Luk. 9.56 I am not come to destroy but to save alive It is a reason given for the Office of a Ruling Elder in the Church added to the Teaching Elders namely to avoyd the prejudice and Odium that would fall upon the Ministry should they discharge that part which is a hard and severe Office as being to inquire into the conversations of the flock and each member and to observe their faults in manners and otherwayes and deale roundly with them therein laying the axe of severe reproofe to the roote of every sinne Now if this be a worke of that nature that God in his wisdome hath priviledg'd the Ministry from lest it might make their persons and so their doctrine lesse acceptable the Ministry having need to be like one that has a pleasant voice and can play well on an Instrument and in consideration hereof hath for this work founded a distinct Office in his Church shall we thinke those Ministers provide wisely for themselves and the acceptance of their Ministry that will thrust themselves into a more dis-affecting Office namely to be Promoters Tell-tales Appparitors or Summoners to the Civill Magistrates