JOHN the BAPTIST Forerunner of CHRIST IESVS OR A necessity for LIBERTY of CONSCIENCE as the only meanes under Heaven to strengthen Children weake in faith to convince Hereticks mis-led in faith to discover the Gospel to All such as yet never heard thereof and establish Peace betweene all States and People throughout the World according unto which were both our Saviours Commission and the Apostles Practise for the propagation of it Peaceably As appeares most evidently By sundry Scriptures digested into Chapters with some Observations at the end of every one most humbly devoted to the use and benefit of all such as are zealously inquisitive after truth piously disposed to imbrace it and constantly resolved to practise it in their lives and conversations to the Honour of God the edifying of their Brethren and their Owne salvation unto eternity The Contents of the Chapters follow in the next leafe Gal. 4.28 29. Now we brethren as Isaac was are the children of promise But as then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now This is licenced but not permitted to be entred according to Order Persecution is displeasing both to God men 1 Thess 2.15.16 THe Jewes killed the Lord Jesus and their owne Prophets and have persecuted us and they please not God and are contrary to men forbidding us to speak to the Gentiles that they might be saved But But. Peaceable edifying one an other is acceptable to God and men Rom. 14.17.18 The Kingdome of God consisteth in Righteousnesse Peace and joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after the things which make for Peace and things wherewith we may edifie one an other Contents of the Chapters 1 Chap. CHrists Commission and the Disciples practise for propagating of the Gospel with the peoples duty and a charge for submitting unto such as were over them in the Lord. 〈◊〉 〈◊〉 Christs order and the Disciples practise concerning the Ministers maintenance and relieving of the poore whereby the forcing of tythes or any thing instead thereof appeares to be contrary to the Gospell 3 Chap. CHrists instructions and the Apostles practise for tendering and holding forth the Gospell only in a peaceable way 4 Chap. CHrists instructions and the Apostles practise concerning Christian Liberty 5 Chap. CHrists and the Apostles testimonies concerning Gods free grace and mans naturall incapacity 6 Chap. CHrists and the Apostles testimonies concerning the certainty of the Elects salvation 7 Chap. CHrists owne testimony that his Kingdome was not of this world neither did â—e exercise Civill jurisdiction 8 Chap. CHrists commands against the Apostles lordlinesse and dominion with their submission therunto and practise 9 Chap. CHrists foretelling his Disciples that they should be persecuted his preparing of them with their obedience thereunto 10 Chap Christ and the Apostles testifie that the true Church and Saints must be persecuted in consequence whereof persecution must be a true mark of a false Church and enemies of God 11 Chap Christ and the Apostles testifie that there should arise heresies and false Christs together with their commission how they were to be proceeded against 12 Chap The Apostles warrant for examining of the Spirits and their doctrines and holding fast the truth 13 Chap Christs and the Apostles testimonies of Christians being weake in faith and how they ought to grow therein bearing with one anothers weaknesses infirmities 14 Chap Christs commands and the Apostles practise are both against persecution for conscience sake 15 Chap Certain testimonies which God through his divine providence directed to be uttereâ— by unbeleeving Jews and Gentiles in favour of the Apostles and the Gospel recorded by the Holy Ghost as a witnesse against all persecuting Christians 16 Chap Certaine acts of justice and favour which the unbeleeving Magistrates and Officers of the Gentiles did unto the Apostles recorded in the Gospell as a witnesse against the corruptions and cruelties of Christians 17 Chap Six woes denounced by our Saviour against the Scribes and Pharisees Hypocrites all which are applyable to them and all others abetters of persecution Our Saviours Commission concerning Vnbeleevers Mat. 28.19 GOe and teach all Nations baptising them in the Name of the Father and of the Sonne and of the Holy Ghost Mark 6.11 Whosoever shall not receive you nor heare you when ye depart thence shake off the dust from under your feet for a testimony against them Christs and the Apostles instructions concerning Mis-beleevers Mat. 24.24.25 There shall arise false Christs and false Prophets behold I have told you before hand 2 Tim. 4.2.5 But watch thou in all things endure afflictions do the workeof an Evangelist make full proofe of thy ministry reprove rebuke with all long suffering and doctrine The Apostles instructions concerning Weak beleevers Rom. 14 1.3 Him that is weake in the faith receive but not to doubtfull disputations Let not him that eateth despise him that cateth not and let not him that eateth not judge him that â—ateth for God hath received him Gal. 6.1 If a man be evertaken in a fault ye which are spirituall restore such a one with the spirit of meekenesse And of these three sorts together viz. Unbeleevers Misbeleevers and Weak beleevers whereunto all people of the world may be reduced Paul sayth 1. Cor. 10.32 Give no offencâ— neither to the â—ewes nor to the Gentiles nor to the Church of God If it be possible as much as 〈◊〉 iâ— yâ—… live peaceably with all men Rom. 12.18 TO THE CHRISTIAN READER AFter the death of Joseph though the Jewes the Church of God was contemptible for number in respect of the Egyptians whom they served as slaves to doe their drudgery there being nothing to be seen in them to provoke envie and revenge besides Gods giving them ability to endure so great afflictions those of Egypt notwithstanding murmured against them because they differed in Religion and still sought accusations multiplying their service and exasperating their bondage Exod. 1. In Mordeca's dayes likewise a Haman was sufficient to prevaile with Ahasuorus that the whole Church of God in that Kingdome men women and children should be persecuted to death because they served God in a manner differing from that Country Est 3.8.13 all manner of hardship and evill outreating was the lot of the Prophets our Saviour himselfe fared no better and all such as will live godly must suffer persecution 2 Tim. 3.12 Oh but some will say must seditious heretickes be suffered to preach teach new doctrines contrary to the established Lawes I beseech all such to consider a little whether Paul was not accused as a heretick Act. 24.14 as a seditious pestilent fellow a ring-leader of the sect of the Nazarenes v. 5.6 and one that taught contrary to Law Act. 18.12.13 Did not Ahab tax Eliah as a troubler of Israel 1 King 18.17 Did not the Princes
counseller Job 2.9 to curse these earthen gods and dye when they shall consider how Protestants even the best of Christians are persecuted for to be persecuted is the absolute and eminent character of the best in Spaine Italy and in some Protestant Countries more then in Turkie will they not be apt to thinke it better for the state of Christendome the Kingdome of Christ Jesus that such Princes and Magistrates were all Mahumetans or any thing rather than such pretending Christians or persecuting Antichristians If all people in Christendome were intentively look'd upon and considered there would be found no two so totally like one another which being et together might not easily be distinguished to differ But if the judgements opinions and thoughts of men could possibly be unfolded unto the publike view far more difficult would it be to finde out any two which held parallel agreement and consent in any considerable proportion the opinions and thoughts of men being indued not only with a bare capacity but effectually multiplying varieties far above all things under heaven and in such manner as it is not in the power of the whole creation to prescribe rules capable of bringing them to a strict consent and harmony But that I may not be over tedious to my Reader upon the entrance recommending the ensuing Discourse unto his Christian consideration and censure since it is granted that Antichrist had over-run the whole Christian world insomuch that God had no visible Church except Popish even for hundreds of yeeres together and so corrupted the very Scriptures that the truth was neere quite overgrowne with errours of carnall ordinances mans inventions whilest the Reformers the Protestants who are said to have above 40 differing Translations of the Bible diffent amongst themselves to the damning one another whilest wee may have understood that even Paul did once persecute the best Christians and Christ himselfe with as much zeale as ever he preached him afterwards for these respects I crave leave to querie wâ—ether all such as shall propound their thoughts touching any part of the Discipline and lâ—…ctrine of Gods worship and Mans salvation ought not only to be permitted freely but also to be countenanced and cherished though they seem never so strange and novel and this untill God Almighty shall piease by some infallible signe and demonstration to declare himselfe that he hath discovera unto us his whole will and pleasure concerning both JOHN the BAPTIST OR LIBERTY of CONSCIENCE The onely forerunner to make way for the GOSPEL CHAP. I. Christs Commission and the Disciples practice for propagating of the Gospel together with the peoples duty and a charge upon them for submitting unto such as were over them in the Lord. MAâ—th 28.19.20 Goe and teach 1 all Nations to observe whatsoever I have commanded yâ—u Luke 10.2 The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that He should send forth labourers into the harvest Matth. 24 6.14 The end of the world is not yet This Gospel of the Kingdome shall be preached in all the world for a witnesse unto the Nations and then shall the end come Marke 13.7 10. The Gospel must fiâ—st be publâ—shed among all Nations Marke 13.27 Then shall â—e senâ— his Angels and gather together his elect from the foure windes from the utter most part of the earth Rom. 1.16 The Gospel of Christ is the power of God unto salvation C. 16 25 26. The Gospel of Iesus Christ which according to the Revolation of the mystery was kept secret since the world began now is made mâ—nifâ—st and by the criptures of the Prophets according to the commandement of the eveâ—lasting God made known to all Nations for the obedience of faith 1 Cor. 14.37 If any man thinke himselfe to be a Prophet or Spirituall let him acknowledge that the things which I write unto you are the commandements of the Lord. 2 Pet. 1.3 According to his divine power God hath given unto us all things that pertaine unto life and godlinesse through the knowledge of Hâ—m that called us to glory Gal. 1.12.13 The Gospel which was preached of me is not after man for I neither received it of man neither was I taught it but by the revelation of â—esus Christ Act. 20.20.27 I have kept backe nothing which was profitable unto you I have not stunned to declare unto you all the counsell of God 2 Pet. 1.19.20 21. We have also a most sure word of Prophesie whereunto ye doe wâ—ll thâ—t ye take heed as unto a lâ—ght that shineth in a darke place untill the day downe aâ—d the day star arise in your hearts knowing this that no Prophesie of the Scripture is of any private interpretation for the Prophesies came not in old me by the will of man but holy men spake as they were moved by the Holy Ghost Rom. 15 4. Whatsoever things were written aforet me were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.15,16.17 The holy Scriptures are able to make thee wise unto solvation through faith which is in Christ Iesus All Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction for instruct on in righteousnesse that the man of God may be perfect and throughly furnished unto all good workes Rom 10.14.17 Faith commeth by hearing how shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher Rev. 2.24,25 I will put upon you no other burthen but 2 that which ye have already hold fâ—…st till I come Act. 22.32 When thou art converted 3 strengthen thy brethren Matth. 10.27.28 What I tell you in darknesse speake ye in light and what ye heare in the â—are that speake ye on the house tops Marke 5.18,19,10 〈◊〉 Iesus sâ—…d unto him that had been possessed with the divell legion goe â—ome to thy frâ—…as and tell them how great things the Lord hath done for thee and hath had compassion on thee he departed and began to publish in Decapolis how great things Iesus had done for him and all men did marvell Matth. 10.32,33 Luke 12.8.9 Whosoever shall confesse mâ— before men him will I also confesse before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven Marke 8.38 Luke 9.26 Whosoever shall be ashamed of me and of my words in this adulterous sinfull generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels 2 Tim. 2.12 If we suffer we shall also reigne with him If we deny him he will also deny us 1 Cor. 9 16. A 4 command is laid upon me and woe is me if I preach not the Gospel 2 Tim 2.2 The things that thou hast heard of me amongst many witnesses the same commit thou to
the just to make ready the people and prepare them to receive the Lord Christ Jesus Mat. 3.1.2 Luke 1.17 And as this was ordained from eternity by the infinite wisdome of the Almighty so is a freedome and liberty of Conscience absolutely necessary for the further propagation of the Gospell as well in respect of those that never yet heard thereof as of such who are but children and weake in faith and of all others which are at present or shall be at any time hereafter erroniously instructed for illuminating their understandings and rectifying their judgements 2 In this sense it is that we must neither call nor be called Rabbi master or father no relations must cause us to sweare in verba Magistri contrary to our owne conscience 't was the Lord of life who with the price of his owne blood redeemed us from death and purchased for us freedome not to be subject unto men further then we can concurre with our owne consciences and judgements but Christ is Lord Paramount and him we must with faithfull Abraham beleeve and obey even against hope and in some sense against our owne reason Rom. 4.18 for his service and devotion must our conscience be reserved chaste and undefiled to his Scepter only must that yeeld it cannot serve Christ and Mammon Matth. 6.24 He will share stakes with no creature all or none for him Oh! how jealous should we then be of endeavouring to conduct this Virgin immaculate and untainted through the pollutions of this seducing world unto her Bridegroome in heaven Had it not been for that blessed liberty of Printing which this Kingdome has enjoyed some two or three yeares together after the first sitting of this Parliament we had yet remained in ignorance of much saving truth and amongst other mischiefes beene still as deeply engaged for Episcopacie as ever but since God thereby has already given so great a blessing to us as an earnest of his greater bounty hereafter why doe we stifle it in the birth such as perceive the usurpation of Episcopacie are not yet satisfied that Presbytery has a better title or that if Bishops may not rule over us without our owne consents why Presbyters should doe the same against consent If such a Presbytery be Gospel proofe why is it afraid to come to triall Let men and Angels speake freely what they can both for it and against it else how shall we be able to distinguish when to blesse the feet of them that bring glad tidings of good things Rom. 10.15 or curse such as preach other doctrine Gal 1.8 And if you say that through this freedome twenty damnable errours have been spread for every saving truth I answer that these errours heresies and offences must needs have come if we may beleeve the Blessed Spirit that they which are approved might be made manifest 1 Cor. 11.19 neither are you further accessory to their comming than in not restraining them by a coercive power which Christ or his Apostles not only never gave you warrant for but have at least clearly insinuated if you should not yet see an expresse commanding of the contrary and the woe is pronounced on them by whom they come Matth. 18.17 not on those that could not keep them out by other meanes than such as were unjustifiable and must at same time have with-held the truth 2 Cor. 8.12 If such as participate of the body and bloud of Christ unworthily receive to themselves damnation 1 Cor. 11.29 If preaching the word of God be a savour of death unto death to such as perish 1 Cor. 2 15,16 What wonder is it then that if a Christian or Civill liberty in matters of conscience only be granted such as were never of us should goe out from us when the Spirit of God sayes they went out from us for this very reason that we might know they were not of us 1 Joh. 2.19 and Peter tells us there should arise false prophets teaching damnable heresies and denying even the Lord that bought them bringing upon themselves damnation and that many shall follow their pernitious waies by reason of whom the truth shall be evill spoken of but marke what he saies that notwithstanding all this the Lord knoweth how to deliver the Godly out of temptations and reserve the unjust to be punished at the day of judgement 2 Pet. 2.1.2.9 What if God who was willing to shew his wrath and make his power knowne enduring with much long suffering the vessells of wrath fitted to destruction shall say there must be offences Hath not the potter power over the clay to make vessells of dishonour also Rom 9.21,22 will we be wiser then God Himselfe Gods will and commandement as it was to Abraham for sacrificing Isaac Gen. 22.23 should be reason enough to require and finde obedience from all good Christians and yet the necessity of suffering erroneous opinions to be published lest truth thereby should be stifled is so cleare and necessary to the eye of reason as it is for him that hath lost any thing to seek it where it is not as well as where it is if ever he mean to finde it but you will say you have not lost truth and perhaps you have not perhaps you never had it to lose you make men jealous thereof in that you are so loth to shew it by your workes James 2.18 so backward in giving a reason and account thereof in bringing it to the touchstone 1 Pet. 3.15 But most certaine it is you have not the whole truth according to the measure and stature of Christ Eph. 4.13 you have not the fulnesse of perfection to be perfect as your heavenly Father is perfect Mat. 5.48 If you doe but thinke so 't is a certaine signe you are not so and because you come short thereof and know but in part 1 Cor. 13.9 for the love of that which is still wanting you must make search and enquiry even where it is not to be found Our Saviour sayes Seeke and you shall finde Matth. 7.7 but it would be an improper speech to say seeke if we could goe readily where it were and what need we examine that we learne if we could be sure it were the truth without examining or what profiteth it to have found out the truth if we have not liberty to embrace it and make profession of it But as the Law entred that the offence might abound and where sin abounded grace did much more abound Rom. 5.20 21. so must erroneous doctrines be permitted that the truth may shine more glorious so must you not suppresse such unlesse you will at same time runne hazard to suppresse the truth what then must we sinne that grace may abound Rom. 6 1. must we cherish hereticks for exercising the patience of true beleevers or that when they get strength enough they may persecute them to death No But if we learne of God who is long suffering 2 Pet. 3.9 and would not permit the taâ—es to be pull'd up
bee Christs Disciples who take unto themselves a power which Christ never did destroying mens bodies and soules too as much as in them lyes in stead of saving them because they will not against their own consciences imbrace the truth of the Gospel as they say that impose it on them though in other mens judgements as wise and pious as themselves the truths they so much stand on may be accounted enmity both to truth and godlinesse If then we neither know nor have Christ as he is the truth nor walke in him as he is the way how can we ever imagine to attaine him as he is the life for which end we were not only created but make profession and would be thought to have imployed the utmost of our endeavours to arive thereat The powers of the Civill State and Church may not be confounded but each of them must have the absolute sovereignty within its own precincts and jurisdiction The Civill Magistrate as such may not proceed against a member of the Church for any matter which meerly concernes the Churches peace neither may the Church save only with Church and Spirituall weapons interpose against any member of the State in things which only touch the Civill peace And though there be no breach committed by any one against the Civill peace but what may give offence or tends remotely towards a disquieting of that Churches peace whereof he is a member yet there may be many breaches against the Churches peace without any the least disturbance unto the Civill peace In this respect the Civill State has so much the lesse cause to be jealous of any attempting to discompose it and ought to be so much the more backward in taking of offence at any thing but what doth primarily assault its Civill peace But if either State or Church shall take upon them to usurpe the weapons or intermeddle in matters which concerne the other it will not only disturbe the peace of both but bring them infallibly by degrees to take up armes upon pretence of defending their respective bounds and jurisdiction and that which is of greatest consequence even the most eminent destruction both of Church and State is that if the Civill Magistrate may at any time proceed against Church offenders whom the Church will not resolve to censure or having censured does not prevaile inflicting Civill punishments of imprisoning fining and putting them to death without the Churches coment then will the whole Church both officers and generality one after another be subject to the Civill sword in matters meerly of Religion for conscience and for such only as concern the Church estate or if the Civill State proceed to punishing such offenders out of duty which it should seeme to owe unto the Church or by order from the Church then will it necessarily follow that the Church has a supremacie over the Civill State and may when shee sees good require the Civill sword to be imployed even against the whole Civill State both Magistrates and Generality causing all of them one after another to be banished or put to death untill they or such of them as the Church shall please be executed and destroyed The Principles of persecution are of equall latitude with all Church censures which must have no respect of persons If the King himselfe be a member of the Church as subject to the Church as I may say with reverence he must be subject to the censures of it and consequently be lyable to be persecuted in such a State and Church as hold for persecuting though only of erroneous or obstinate offenders for whom they judge such whether they be so or no they must be persecuted for such and let them understand it as they please there is no middle betwixt these two In such States where civill punishments are inflicted on men for matters meerly of Religion for cause of conscience either the whole Religion must be resolved into the Civill Magistrates determination and the whole Church by consequence be subject to it in case of dissenting be lyable to be cut off at the pleasure of the Civil Magistrate or else the Civill Magistrate whether King Aristocracie or other government in whom the Sovereignty is contracted must be lyable to be persecuted even unto death whensoever the Church shall thinke fitting or give order and that for matters which concerne the conscience only The Italians have a Proverb Chi ui fa più charezze che non suole ò ui ha ingannato ui uuole He that courts thee more then ordinarily either has deceived thee already or intends to do it afterwards and much according this Machia vilian saying we may observe that all Roman Catholique States and Princes who so much idolize the Pope doe it only out of sinister and by-respects with a designe to make the greater use of him in their owne occasions amongst the rest we may pitch upon the King of Spaine who desires to be accounted and at least professes himselfe to bee the most dutifull sonne of all This Catholique King in matters of difference betwixt the Pope and other Princes has continually interposed and been still able to oversway them to the Popes favour and advantage but such as have knowledge of their respective interests and beene acquainted with the managing thereof cannot be ignorant that the Kings of Spaine not only when ever their ends were different but at all other times have generally made such benefit of that Supremacie which they seem to ascribe unto the Pope that the Popes have beene heretofore constrayned for the most part to be at their devotions untill they met with the spirit of this present Vrban whom all their stratagems could neither win nor vanquish Let us but consider that one selfe-interest of the Spaniards concerning the Kingdome of Naples the most rich and delicious Country of all Europe whereunto the Popedome layes claime pretending the King of Spaine usurpes possession of it for which cause his Catholique Majesty is yearly excommunicated and upon presenting of a mule with about 20 pounds in gold by his Ambassadour in the nature of a tenant-like acknowledgement is at same instant restored againe Neither are the Popes void of their interests in such compliance who having so large a portion of Civill and Spirituall jurisdiction colleague themselves with other Potentates the better to inthrall their subjects and by encroaching to devoure up petty neighbouring States and Princes as Ahab did Naboth's vineyard 1 King 21. according as they lye most commodiously situate for the purpose But what thinke we of some Protestant States and Churches do not they the very same did not our English Bishops at beginning of the Reformation give Henry the eight the Popes title formerly of supreme Head and Governour of the Church that they themselves might share at least in the power and wealth thereof and have we not heard it often affirmed No Bishop No King when the contrary thereof is the very truth it selfe that
distinguished by any other marke or character if we will but keep close to the Scriptures Therein finde we expressely how the Head of the Church Christ Iesus was persecuted from the manger his cradle unto the crosse and is it possible for the Head to suffer thus and the members of the Body be at ease or that a persecuting Body can belong to a persecuted Head The chiefest and hardest lesson which our Saviour taught his Disciples it appeares so by the paines and time he spent therein was to prepare them for suffering persecution because that if this bitter morsell did but downe with them all the rest would prove manna milke and hony Not to be large in quotation of other Scriptures I will only say that if we turne over the whole Bible we shall finde nothing therein so cleare and frequent as persecution to be the portion of Gods people But in regard this spirit of persecuting in some degree more or lesse is almost as defusive as originall sinne it selfe though every body pretends to persecute or punish men as evill doets only and most evident it is that malefactors ought and do many times suffer according to their evill deeds yet still it is no lesse apparent that Gods Church and people are only to be found amongst the sufferers and persecuted and if all sufferers we make two parts only separating from the rest all such as suffer for conscience sake since none are so impudent to a affirme they kill rob steale commit a dultery or any other heynous offence against the Civill lawes in reverence and honour to God Almighty we shall then finde his people amongst the sufferers for conscience sake and now as is usuall in Sea-faring the nearer they draw unto a land or channell to meet with greatest difficulties so doe we want a larger measure of Gods discerning Spirit to carry us farther on which may He please to grant for his Sonne Christ Jesus sake that we may yet at last discover who they were that first persecuted him in person and in his chosen ones ever since The persecuted then for conscience sake may yet be distinguished into those that are persecuted only or else into such who both persecute others and are yet persecuted themselves but is it not strange that any man should be so plunged in ignorance and passionately transported as to make a conscience of doing that which himselfe confesses to be evill in others I never yet met with any who after hee had bethought himselfe would say in plaine tearmes that men ought to be persecuted meerly for conscience sake and yet how few are there amongst all such as professe Christianity but are seduced to practise it through sophisticall distinctions and corrupted though specious principles of a Nationall Church and uniformity taken upon trust but such will say we persecute hereticks only and others persecute us because we beleeve and live according to the truth Oh fond objecters I how long will you be in love with your owne fondnesse so much distastefull to every body but your selfe where finde you a warrant that any one may persecute for conscience sake or what reason can you alledge within the capacity of man if any body may be judge beside your selves why that opinion for which you your self are persecuted should be more like the truth then that which you so persecute but to cleere the point yet further by Gods assistance having made it appeare as you have seene how the Church of God must needs be found amongst such as are persecuted for conscience sake whereof there are but two sorts the one of them being both persecuters and persecuted in different respects it followes by undeniable argument That such others as are only persecuted and totally disalow all persecuting for matters of Religion as the greatest stumbling blocke to the propagation of the Gospel must necessarily be the true Church and Body of Christ none else having a capacity without Gods infinite mercy and dispensation of being ever hewen out and squared as members sutable to such a Head Contrariorum eadem est ratio Since the true Church must needs be persecuted that must needs be a false Church which persecutes the true one so though this false Church be persecuted likewise yet in regard it cannot be both true false that persecuted Church must needs be the only true onewhich doth not persecute others But that the argument may be compleat and full as in the mouth of two witnesses unto this evidence of reason let me adde a Scripture proofe viz. We brethren true Christians as Isaak was are the children of promise but as he that was born after the flesh persecuted him that was borne after the Spirit even so is it now Gal. 4.28,29 yet since it is better if the will of God be so that we suffer for well doing then for evill doing 1 Pet. 3 17. however these Ismalites are powerfull prosperous prevaile against us and have the world at will for present yet let us comfort our selves that God hath chosen the despised poore rich in faith and heires of the Kingdome though mighty men oppresse and draw them before the judgement seat Jam 2.5.6 whilst we close up this Chapter of persecution with Pauls words which will prove both their finall doome and ours to wit Neverthelesse what saith the Scripture cast out the Bondwoman for the son of the Bondwoman shall not be heire with the son of the Freewoman So then we are not children of the Bondwoman but of the Free Gal. 4.30,31 CHAP. XI Christ and the Apostles testifie that there should arise Heresies and false Christs together with their commission how they were to be proceeded against MAtth. 24.24 There shall arise â— false Christs and false Prophets Eph. 4.11,12,13 Christ gave some Apostles some Prophets some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ till we all come in 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 Tit. 1.9.11 A Bishop must hold fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and convince the gainsayers whose mouths must be stopped who subvert whole families Act. 20 28,29,30,31 Take heed unto your selves and to the flock for I know that after my departure shall grievous wolves enter in among you not sparing the flocke also of your owne selves shall men arise speaking perverse things to draw away disciples after them therefore watch 2 Tim. 3.13 Evill men and deceivers shall wax worse and worse deceiving and being deceived 2 Pet. 2.1.2 There shall be false Teachers amongst you who privily shall bring in damuable heresies even denying the Lord that bought them and bring upon themselves swist damnation and many shall follow their perâ—itioâ—s wayes by reason of
Church or the Civill Magistrate to put them to death the Blessed Spirit would have contradicted it selfe for how could they be and yet not be how could they live for manifestation of the Saints and yet be put to death by the Civill Sword which possibly might have been so soone as they began to be Hereticks if the Civill Magistrate had but the power to doe it and so they could not have lived sufficiently to manifest those which were approved Some perhaps will object But if Hereticks and other spirituall offenders doe God such good service how can he in justice punish them hereafter or why is the Angel of the Church of Thyatira blamed for suffering Jezabel the Prophetesse to seduce Gods people Rev. 2.20 I answer that though the Blessed Spirit saies there must be heresies and offences yet at same time it sayes likewise Woe to them by whom they come Mat. 18 7. and good Christians will not doubt the equity thereof if they reflect but upon the Scripture Secondly the Angel of the Church of Thyatira was not blamed for not putting Jezabel to a Civill death for first the Church had no such Commission from Christ and secondly it had no power from the Civill Magistrate to execute it But as was said before the Church was justly taxed in that Jezabel was suffered to preach false doctrine incontrolably without examining of the doctrine and reproving her in that they permitted her to seduce weake Christians without cutting her off by the Sword of the Spirit the power of excommunication for God required the Church to be as diligent in exercising their spirituall weapons for convincing and compelling spiritually all Heretickes unto the truth as he did that the Civill Magistrate should have cut off every adulterer and murderer only the difference is this that since the meanes to be used against spirituall offenders being spirituall such as would not be willingly convinced thereby but obstinately persist Gods pleasure was not that they were cut off by the Civill Sword as every murderer and adulterer but that these should survive untill the day of judgement the end of their life Mat. 13.39 Eccl. 11.3 for the manifestation of those which were approved and we by putting them to a civill death doe contradict this and many other such like Scriptures by endeavouring to render them of no effect But lest any should aske Doth not God then as much desire that Hereticks and all other spirituall offenders should be convinced in demonstration of the Spirit and reduced unto the truth as that all murderers adulterers should have beene put to death if so then one being to God as possible and easie as the other it would follow that all Hereticks might possibly be convinced and none left for manifestation as is pretended of those which are approved I answer that God expects the Church should imploy all spirituall meanes and use as much diligence in convincing and reducing them to the truth or else if they persist in cutting them off from the communion of Saints which is the spirituall death as he does that the Magistrate should put all murderers and adulterers unto a Civill death and secondly as the spirituall punishments prevaile only on such as are spirituall I mean on such as in times past were Hereticks like Paul 1 Tim. 1.13 but now are ripe unto conversion so in consequence the obstinate and perverse who stop their eares at the voice of the charmer charm he never so well Psal 58.5 necessarily persisting unconverted are they which God will have still to enjoy their Civill livelyhood for the manifesting of those which are approved But suppose it were Christianity to put spirituall offenders to death on what part of Scripture will we ground it or whence can we deduce such laws but they will prove ridiculous and be voydable by any heretick that scruples not to play the hypocrite and pleads but as all delinquents doe at the Bar of Civill Justice in answering not guilty and that whatever he was heretofore he is now converted The Lord sayes You shall take no satisfaction for the life of a murderer which is guilty of death but he shall surely be put to death Numb 35.31 and it is just with God so to doe to require this Civill death though the murderer should afterwards repent unfainedly and be absolved from eternall death as the good thiefe whilst be hung upon the crosse Luke 23.43 But if any one dye a Hereticke a spirituall offender of so heynous a nature as deserves eternall death there remains no redemption his Civill and Spirituall death are inseparable concomitants the former necessarily implies the latter which is contrary to Pauls rule who required only the destruction of the flesh that the soule might be saved in the day of our Lord Jesus 1 Cor. 5.5 But as concerning meere Spirituall offenders however you call them soule-murderers to scrue up their punishment above Gods commandment at what time soever such a sinner repenteth him of his sin the Lord forgives him and we are required to forgive him seventy times seven even as often as he shall offend us Mat. 18.22 But suppose a convinced Hereticke who going up the ladder cries out for mercy and saies he is convinced can any Christian Law deny him mercy who is then no more a Hereticke then our selves as Peter said Can any man forbid water that these Gentiles should not be baptised which have received the Holy Ghost as well as we Act. 10.47 A murderer though he repent him of his fault yet since it is impossible to restore the murdered to life againe dyes a murderer though a penitent one but he that is convinced and leaves his heresie cannot be said to dye a Hereticke and being now no longer a Hereticke what ground is there to put him to death or otherwise to punish him this pretended convert being thus got free discovers himselfe to be the same Hereticke still untill he be apprehended and brought again to the Gallows where he then pleads as hard for his second conversion or as often as the Civill Magistrate shall put him to it and I know no reason but that his reprivall must be as often granted him if it were to dooms day To say he plaies the hypocrite only to save his life that he is not really converted I answer that he cannot then possibly be obstinate who both affirmes himselfe not only to be willing but saies also that he is really converted and we may no more judge of his conscience who for the present both affirmeth to beleeve the same with us and is conformable withall then he may judge of ours If you demand why a law may not as well be made for punishing Spirituall offenders though they should have repented as well as murderers and adulterers I answer That such a law would yet be more repugnant unto Scripture which in expresse tearms requires the incestuous person upon his sorrow to be forgiven comforted and received to
that better Christians such as will rather suffer then offer violence and sooner turne the other cheek to those that strike them then strike againe Mat. 5.39 do not live in such Countries where the Magistrate is content to confine the Civill sword to â—…ill uses for which purpose only it was ordained and sanctified by God Almighty and lastly for a full solution I may reply that the children of Israel were few in number and weake of force in respect of the Nations Deut. 7 7. and this consideration we finde did often terrifie them even when they were to enter and take possession of the promised Land Numb 13. and 14 chap. neither did they overcome and vanquish their enemies the Nations by their owne strength or numbers so much as by the miraculous power of God Numb 14.8.9 and in same manner if it had been Gods good pleasure to command that Christians should invade Nations and People differing from them in Religion God would infallibly have assisted them untill their enemies had all beene utterly rooted out But to omit other differences for matters of Religion amongst the Jews themselves the then people of God was not the Sadduces denying the resurrection Marke 12.18 as great as any among the Christians and yet we finde no directions in all the Old Testament to persecute or punish them we doe not finde that ever the Church of the Jewes did persecute or punish them nor any of the Prophets condemning their omission of it nay doubtlesse our Saviour and his Apostles would have blamed them for omitting it if they had been blameable making use of it as a great strong argument against them in that they forbore to persecute the Sadduces for holding there was no resurrection which makes void the faith and hope of all Gods Saints and yet set themselves to persecute the faith of Christ without which they could not possibly have salvation I suppose no man will say but the Jewes had as much power to punish the Sadduces for this erroneous opinion of theirs as they had to crucifie our Saviour and persecute his Apostles they might have had recourse unto the Civill Magistrate and made the same complaints against the Sadduces which they did against Christ Iesus and his Disciples and when men will set themselves on mischiefe the divell is still ready to furnish them with instruments and meanes of all sorts to accomplish their desires but it may suffice for all that we finde God in many places charging them with the bloud of his Prophets which they had shed but never reproving them for not putting any to death for matters of Religion except certaine Idolatrous Prophets and others expressely named unto them and were so warranted as they could not mistake one for an other whereas had the Commission beene generall for persecuting all such as they thought differed from them and the truth it might have some what excused them to cry out unto the Lord for pardon and say they were mistaken supposing those Prophets had beene misbeleevers they thought they might safely have persecuted them by virtue of such or such a warrant meaning to doe him good service in putting them to death but since we finde not any authenticall presumptions much lesse such full commission as can justifie the torturing fining or taking away the lives of men for conscience sake 't is a notorious signe we sympathise too much with those stiffenecked and cruell Jewes the first executioners of persecution for which the whole Nation after so many hundred years remaines still dispersed in slavery to all people of the world amongst whom they live and outcasts from the promises of God But since neither the wrath of man his wisdome nor his zeale fulfill the righteousnesse of God Jam. 2.20 since we must not speake wickedly nor deceitfully for God Job 13.7 as though his cause needed or could possibly be advanced by indirect meanes the safest course is to make use of such only as are expressely warranted It was the custome of our Saviour to speak to the multitude in Parables and darke sayings That seeing they might not see and bearing they might not heare Mat. 13.13.14.34 and answerable unto his owne practise he commanded the Apostles that they should not give that which was holy unto dogs nor cast their pearles before swine lest they trample them under feet Mat. 7.6 but that we may not thinke our Saviour might as well have held his peace and not speake at all as so obscurely we finde recorded that he descended notwithstanding unto the capacity of his chosen ones to wâ—…m it was given to know the mysteries of the Kingdome of Heaven Mat. 13.11 and to them he spake from time to time as they were able to apprehend and practise Marke 4.33 But blessed be thy infinite wisdome and glorified be thy infinite mercie Deare Saviour that in a matter so much concerning thy beloved ones the peace and quiet life and death of thy Saints wast pleased through the inspiration of thy blessed Spirit to move the Disciples that they should desire Thee to declare unto them this Parable of the tares Mat. 13.36 and to the great comfort and advantage of thy people with as great confusion to such as hearing heare not being left so inexcusable hast even with a Sunne-beam of thy glorious Gospel which as it were fixed in our Hemisphere shines both day and night engraven in every street house that it is thy eternall decree and pleasure the Sun should shine upon the bad for good mens sake and the tares be permitted to grow out of thy love unto the wheat Mat. 5.45 c. 13.29 because if the Sun should forbeare to rise againe good men would be wearied out with uncomfortable darknesse and by pulling up the tares the wheat it selfe would be endangered If we will then beleeve our Saviour expounding of his owne Parable He that soweth the good seed is the Sonne of man the field is the World the good seed are the children of the Kingdome but the tares are the children of the wicked one the enemy that sowed them is the divell the harvest is the end of the world and the reapers are the Angels Matth. 13.37.38,39 It rests only to be decided since this wicked one is so fruitfull in his off spring which of his children are not to be rooted up before the harvest but let alone till the end of their life which to them is the end of the world Eccles 11.3 And in regard we have expresse warrant in Holy Writ for rooting out and putting to death severall children of the wicked one transgressours in the Civill State it must necessarily be understood that by these tares are meant offenders transgressours in the Church such as corrupt and defile the innocencie and purity of Gods Ordinances and Doctrine in the Gospel these are those or rather those which are taken for these so hardly distinguished and knowne not that truth and falshood be so like one another but
because carnall men cannot but judge carnally and it will be granted on all sides that Gods people being so few in number in comparison with the children of the world they must needs though they were never so upright both before God and man for the better the worse in this respect 1 Cor. 15.19 if matters were to bee caried by voting be taken for weeds and tares and consequently be rooted up if any to be rooted up at all But Christ knoâ—ing how far forth mens understandings were depraved whereby they would be carried to mistake wheat for tares with an intention to doe God good service in pulling of it up Joh. 16.2 He tells them plainly Nay I will not have them pulled up as yet let them both grow together till the harvest and then likewise has he appointed other reapers Angels who are better able to distinguish between good and bad and yet their commission too is limited they must first gather the tares together then binde them and afterwards they are to be burnt v. 30. he will not have his affaires done hand over head no order or circumstance must be omitted if the welfare of his little ones may be any wayes endangered For further evidence of this Scripture according to the aforesaid sense and meaning we have that place of 1 Cor. 7.12.15 which makes it still more concluding and undeniable An unbeleeving wife is not to be put from her husband much lesse put to death and if an unbeleever must not be rooted up nor separated from a beleeving yoke-mate then much lesse may such as are called Hereticks Schismaticks because they differ from us only in some opinions Paul advised the Corinthians that they should not keep company with a brother that was a fornicator covetous extortioner or Idolater he said not put him to death 1 Cor. 5.11 And because I know it will be againe objected that the Christians being few and weake in strength could not have the assistance of the Civill Magistrate to put this unbeleeving wife or an Idolater to death I answer that the force of the argument lyes not in that whether the Christians had then power to doe execution on them but whether or no in justice before God they might and would if it had beene permitted Secondly 't is likely this beleeving husband if the Civill Magistrate had interposed had no more power to put a way his unbeleeving wife then he had to put her to death but the Holy Ghost by ' Paul directed the Corinthians what their duty was in conscience without discoursing how farre the Civill Magigistrate would approve thereof and Paul knew what power of miracles had beene given them which through strength of faith would have caried them on against all obstacles and opposition in whatsoever they had undertaken upon good ground and warrant but thirdly and lastly if the unbeleeving wife was worthy of death and should by tight have dyed if the Christians had had power to doe justice on her 't is very strange that Paul should not only require the beleeving husband to retaine her still as his wife but insinuates that he ought to doe so in hope she might be converted by him 1 Cor. 7.16 Suppose a man sicke of some deadly disease whereof he cannot possibly recover without applying thereunto the leaves or flowers of a certaine herbe a friend tells him hee has some of the seedes and 19 severall sorts besides but not knowing one from the other gives him all 20 assuring him that there is amongst them that very seed which he desires I querie if this sick man cannot infalliby be informed which of the 20 is the right whether in reason and discretion he ought not to take all these 20 severall seeds and sow them in his garden that they may grow up together and himselfe with the helpe of others if need be better distinguish after wards which was the true seed and which is the leafe or flower that he hath need of and since he cannot be infallibly assured that any one is more likelier then the other to be the right if he should sow only one of them and cast the other 19 away whether were it not 19 to one but he had throwne away the true seed which should have saved his life In like manner every man in his naturall condition is sinne-sicke even unto death eternall if he be borne in Spaine 't is told him that nothing but Popery can cure him neither is he permitted any other Spirituall physicke If he be borne in Germany Lutheranisme in most placâ—s is there held as sovereigne and all other opinions interdicted though not with such severity and so in most Countries men are only suffered to be instructed in the Country Religion be it good or bad where they are borne and bred and how great a hazard this is any man may be able to judge that will but set his thoughts thereon If you aske any man where it were best to be borne and educated in this respect every one till he be enlightned will say in his owne Country or in such another of the same Religion but if you aske him in what other Country of a different Religion did he but consider with himselfe he would quickly say in Holland because there is some possibility a man may there come to knowledge of that Religion which he accounts to be the true one So that if men will but put themselves into a posture of indifferencie and wave all sinister and pre judiciall thoughts the very light of nature will force him to acknowledge truth Summon up twenty severall opinions supposing that amongst these twenty you have that true one which can only save all such as are to be saved If twenty professours of these twenty different opinions respectively should agree in any one of these twenty to be the best second to that which is peculiar to every one of them a part might not that by standers by which adhere to none of all the twenty be probably thought not only the second but the very first and best of all the twenty And if any State or Country where any one of these twenty opinions or religions call them what you will were established by Law should put to death all such as were of the other nineteen religions or opinions would not it be nineteen to one but they had put all Gods Saints to death and as much as possibly they could rooted up the truth it selfe and banished it from off the earth never to returne againe and yet such as hold with persecution cannot possibly avoid this rocke on which they run such danger to split and ruine themselves eternally Againe a Turke desiring to turne Christian comes to Amsterdam and because he may have heard there are Christians of twenty different opinions suppose every one of them damnable but the true one this Turke a worldly wise man for better he cannot be as yet will not entertain either of the twenty opinions
in that the tares take themselves to be the wheat and therefore if pulling up of tares were not prohibited unto all in generall but made lawfull unto any even unto those that could infallibly distinguish them our Saviour knew the tares would have assumed this liberty to themselves and so have pulled up the wheat instead of tares which I humbly conceive to the reason of the Housholders prohibition not to have them rooted up at all submitting in all meeknesse to every pious Reader to be instructed better desiring them to consider in their meditations on this Parable how carefull the Blessed Spirit was in declaring both the persons that should not pull up the tares and those that should Secondly the time when the tares should not bee pulled up and when they should They that should not pull up the tares were the Housholders servants such as pretended and meant to doe him good service by this officiousnesse of theirs and whether they were meet pretending servants only as perhaps some may conjecture in being distinguished from the Angels Matth. 13.41 yet they were such as might bee mistaken in distinguishing the tares from wheat not the great difference which was betwixt them for it they knew but one the other was quickly discerned but in that they were apt to take the tares to be wheat and consequently the wheat to be tares and in this respect though they might otherwise be accepted they pretended above their strength if they themselves were tares or gave occasion unto the tares to erre in imitation of them though they themselves were wheat for which cause they are commanded to let the tares alone the Angels must be both weedors and reapers and doubtlesse as the text insinuates that as the servants might be mistaken not certainly knowing which was tares and which was the wheat so doth it follow that the Angels are infallibly informed thereof and cannot be mistaken Againe the Lord declares himselfe about the time He will not have these tares the children of the wicked one the Hereticks pull'd up so long as the World lasts that their life but that the time for pulling them up shall be the harvest the end of the World v. 39. And lest any one should say those servants were forbid because they knew not sufficiently to distinguish one from the other but that the servants of God know the truth and so the true professours and may therefore root out Hereticks I answer no and that the Angels were likelier to know Hereticks then the very Saints on earth and yet these Angles must not goe to rooting up the tares untill the day of judgement but the use of the Parable lyes not so much in applying the prohibition unto the true Church for not rooting up the tares but rather unto a false erroneous Church that such might bee with-held from rooting though every Church so far forth as it persecuteth others is false for if God had given leave unto the true Church to pull up the tares each false Church pretending to be the only true one would have appropriated the commission to her selfe and so have gone to worke pulling up more wheat the tares CHAP. XV. Certaine Testimonies which God through his divine providence directed to be uttered by unbeleeving Iewes and Gentiles in favour of the Apostles and the Gospel recorded by the Holy Ghost as a witnesse against all persecuting Christians ACt. 5.33,34,35 When the Jewes were cut to the heart and tooke counsell to stay the Apostles them Gamaliel a Doctor of Law and in reputation among all the people said unto them ye men of Israel take beed to your selves what you intend to doe touching these men V. 38.39 Restraine from them and let them alone for if this counsel or this worke be of men it will come to nought but if it be of God ye cannot overthrow it lest you fight against God C. 23.9 The Scribes that were of the Pharisees part arose and strove saying we finde no evill in this man Paul but If a Spirit or an Angel hath spoken to him let us not fight against God C. 18 12,13,14,15,16 The Jewes made insurrection with one accord against Paul and brought him to the judgement seat saying this fellow perswadeth men to worship God contrary to the Law But Gallio said unto the Jewes if it were a matter of wrong or wicked lewdnesse O ye Jewes reason would that I should beare with you but if it be a question of words and names and of the law looke you to it for I will be no judge of such matters and he drave them from the judgement seat C. 23.27.29 This man Paul was taken of the Jewes and should have been killed of them then came I with an army and rescued him whom I perceived to be accused of questions of their law but to have nothing said to his tharge worthy death or bonds C. 25.24,25 Festus said King Agrippa and all men which are here present with us ye see this man Paul about 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 I found that he had committed nothing worthy of death C. 26.30,31,32 And when Paul had spoken King Agrippa rose up and the Governour Bernice and they thas sat with them and when they were gone aside they talked between themselves saying this man doth nothing worth of death or of bonds then said Agrippa unto Festus this man might have be one set at liberty Observations upon CHAP. XV. I Know there are many who altogether slight the testimonies of these Unbeleevers as if there were no weight in them at all nor no more to be reflected on than the fondest fancies of their idolizing imaginations but we shall finde them in a higher degree regardable if wee consider 1. That they were all spoken in favour of the Gospel 2. That being Unbeleevers they could not be induced thereunto for conscience sake as if they had been in love with Christianity but meerly constrained by force and evidence of reason as Paul sayes of them upon another occasion that though they had not the Law they did by nature the things contayned in the Law and so not having the Law are not withstanding a Law unto themselves Rom. 2.14.3 That God prospered each of these instruments and made them successefull to preserving of the Apostles persons and propagation of the truth for we find that the Jewes were so convinced with Gamaliels arguments that they all agreed in stead of killing to beate the Apostles only and so being let goe they taught dayly in the Temple not ceasing to preach Christ Iesus and the number of the Disciples were multiplied Act. 5.41.42 c. 6.1 By meanes of the Pharisees party that sided for Paul against the Sadduces the chiefe Captaine with his soldiers gayned oppottunity to releeve and bring him into the Castle thence was he conveyed for Cesarea and so for Rome where he lived
kept because he did not onely covenant to believe and conforme unto what hee himselfe knew not what but also in regard it was not in his power to believe what he would and ought not willingly to conforme unto what he doth not stedfastly believe upon perill of damnation Rom. 14.23 Thirdly such a tenet is obstructive to the Gospels passage for who thinke we that understands himselfe and has his wits about him will enter into such a servitude the depth whereof is not fathomable by all the Engines in the World This is like to making of a pit and strawing it over with most sightly and fragrant herbes and slowers that men may be alluted to turne Christians and fall into it to their greater destruction and danger of being beaten with double stripes giving them all liberty that can be imagined untill they be entred into fellowship and there hold them bound in chains as falt as any Popish Inquisition I will not say but that they may expect with a little more long suffering until I come to submit unto them but sooner or later a little more or lesse I am sure to fare no better then if I were a prey in the talons of Spanish or Roman Vultures and the reason which the Reformed Persecuters give is the very same with Papists and if it were a good one it were good alike to all religions and opinions that is that if men have been severall times admonished of any point of faith which must reach to any thing wherein in men differ in opinion in a meeke and sober way that they must necessarily yeeld unto it and shew they are convinced by conforming thereunto or else that such doe both say and doe against their owne consciences and knowledge the truth as they pretend being of such infallible efficacie and force to that effect But little doe such thinke that every sect or heresie obtrudes her errours with as great vehemencie as the professours of the truth it selfe and neither can alleadge one tittle advantage wherefore any one in humane reason should rather yeeld or be convinced by the other untill the evidence of truth prevaile upon the conscience But do not such who take upon them to say that this or that man by name who does not believe the truth that is their opinions whether true or false and conform unto it sins against his own coâ—…ence enter into the secret closet of Gods eternall predestination and if any will lay claime to and pretend to exercise with this Spirit of profoundest Prophesie may not all Christians which acknowledge the Scriptures appropriate to themselves the same respectively and so upon one and the selfe same ground make reprobate and anathematize one an other untill the Civill sword devoure them all If the Protestants of Old England use the same meanes and patience to convince those of New England may they not as lawfully persecute them for being wilfully obstinate if they will not submit as be persecuted by them for the very same reasonâ— If the Protestants of New England will not grant a toleration unto the Protestants of Old England with what equity can they expect it in Old England unlesse from the highest perfection of Christianity in doing good for evill but what reason is there why any one of a New England congregation or any other of reformed Protestants may not afterwards turne Brownist or Anabaptist and there in the same City c. make profession thereof as freely as any Pagan or as he him self did before in case he had first been converted from Paganisme or Heresie amongst them Can the Civill sword in one Country distinguish truth better amongst them then it doth in any other Country if not why should it pretend more right thereunto or expect to be reverenced or worshipped in this respect above the other Paul in his Epistles to severall Churches takes notice that there were contentions and divisions amongst the Corinthians 1 Cor. 1.11 that the Galathians were falne from their first faith saying I marvell that you are so soone removed from him that called you into the grace of Christ unto another Gospel Gal. 1.6 O foolish Galathians who hath bewitched you that you should not obey the truth c. 3.1 Are you so foolish having begun in the Spirit are ye now made perfect in the flesh have ye suffered so many things in vaine v. 3. I am afraid of you lest I have bestowed upon you labour in vaine c. 4.11 Ye did run well who did hinder ye that you should not obey the truth c. 5.7 and in fine their condition was so bad that Paul wished they were even cut off which had troubled them Gal. 5.12 yet I doe not finde that ever he went further then delivering up the offenders unto Sathan for the destruction of the flesh that the spirit might be saved in the day of our Lord Jesus 1 Cor. 55. How comes then the Civill Magistrate to trouble it selfe in matters when they can doe God no service Spirituall errours and sores must have spirituall cures and redresses and Paul sayes the weapons of our warfare are spirituall but mighty through God for bringing into captivity every thought to the obedience of Christ 2 Cor. 10 4. and if the Civill Magistrates weapons are the like and can doe the same effect the force of 〈◊〉 argument would not onely bee quite dash'd and his expression improper but we should not longer need any such distinction of Civill and Spirituall armour Henry the 4. of France though he had outwardly conformed himselfe to the ceremonies of the Church of Rome because he thought he should not otherwise be able to possesse the Throne in peace yet the Pope and Spaine knowing he did it not out of zeale to their religion not only kept themselves some yeares from being reconciled unto him but intended to warre against him in earnest because they tooke him to be a reprobate they meant a Protestant in heart and they might as well know a pretending Papist to be a Protestant in heart as any Reformed Protestant to know a Lutheran or Brownist were such a one against his owne conscience The French King by example of his Predecessour treats and enters into league with the Great Turke capitulating that he should invade Italy with many thousand men the Pope thereupon begins to acknowledge his Majesty to be Christianissima that he might the freer chide him as a sonne for seeking to bring in such cruell Tygres to worry Peters flock The French King told his Holinesse forsooth that for his part he onely endeavoured as a faithfull shepheard understanding that his sheep might be endangered through the multiplying of unmercifull wolves to provide himselfe of mastive dogs to rescue them and the Venetians have of a long time by the same stratagem not only preserved themselves but all Italy besides in likelihood from the inundation of the Papalines yet this was in their owne defence against powerfull adversaries when they had no safety
neerer hand But for a Protestant Church government to require or countenance the Civill Magistrate and whether it be Christian or otherwise it varies not the case against a private person or an other Protestant congregation which neither doth nor can offend their Civill peace much lesse their Spirituall the best part whereof should be in heaven out of reach is so far from countenancing in Scripture so contradictorie to reason and destructive to its selfe as that for wise and conscientious men to be transported thereunto makes me more wonder then at any other erroneous tenet whatsoever But praised be for ever Gods infinite goodnesse in subduing daily so many to this truth the contrary whereof hath so long together with-held the Gospel of truth in miserable captivity and invincible ignorance But to returne againe unto Church fellowship and covenant I would very faine know whether such a Covenant as before was mentioned doth not oblige us to the same which we call Canonicall obedience and doe so much so justly upbraid the Papacie and Episcopacie withall nay is it not yet worse then the vow of single life wherein all Nunnes and Fryers intrap themselves for they doe not runne so great a hazard of being tainted with bodily pollutions as such Church covenanters do in respect of spirituall nay they when they enter into that vow are certaine for the present of being in the most desirable condition of life according to Pauls judgement 1 Cor. 7.38 and as certain that they shall ever do best to continue in it which infallibility of certainty no man can possibly have in respect of his Church fellowship and condition but on the contrary these Church covenanters acknowledge to want light and professe to seeke it that they may be better enabled to serve God as they ought non progredi est regredi and that it is required of them to grow in grace and godlinesse from one degree and measure thereof unto another which who so enters into such fellowship may not doe much lesse make profession of unlesse the major part of the same congregation approve and joyn with him therein I have oftentimes known it objected unto such as were engaged for Celebrate what it was should make them so precipitous in vowing to live all their life time singly chastely when they themselves acknowledged they could not possibly know so long before hand how wel they should be disposed twenty yeares after to the performance of it perceiving it did not little trouble them to satisfie this querie for though they conceive it absolutely as much in their owne power to live singly as soberly yet they acknowledge a far greater temptation in the former then in the latter but being transported with the excellencie * I once heard a Roman Catholicke Gentlewoman whose piety and devotions in her owne way I could justly and willingly extoll might it not chance become of greater offence then imitation unto many who had made a private vow for single life after many yeares experience seriously say shee did not thinke God Almighty had any reward in store for single life in that it was so abundantly reward unto it selfe and advantages of a single life they confessed to bee much moved to the vowing of it not only because God as they thought approving thereof might the better enable them to go through with it but also that it might never after bee in their power to decline or withdraw themselves from so meritorious and selfe-pleasing a condition wherein they had none to take care for besides themselves below and God above But to enter into such a Church covenant which shall inevitably oblige them never to part but be engaged to believe and conforme unto all both in doctrine and discipline neither more nor lesse but what such a congregation which may adde and diminish when they will shall incontrolably judge fit is such a blinde engagement as that I cannot finde in any proportion nay not so much as any though so light a reason as that before alleadged in behalf of Celibate and its professours whereby they might so colourably be moved to enter into such a dangerous such an unsearchable Church covenant I deny not but a Church covenant may be necessary and drawne out so briefly and clearly as they which are to enter into it may fully understand and perfectly remember at all times to what they stand engaged and yet little can or ought to be put into covenants which men were not obliged unto without them we see no president for them in the New Testament and in the Old they were such as both Pharisees Sadduces and all other different believers of the Jewish Nationall Church might freely proffer themselves unto without any the least doubt of conscience but I humbly propound if the Pharisees had approved of the Church government established the Sadduces practised another and the Herodians approved of neither whether in such a case they could all three have vowed joyntly the extirpation of the first the maintenance of the second and yet agree all three in the nearest uniformity according to the Word of God and the best reformed Churches if there had beene any thing to make it more impossible though they satisfied their owne consciences without giving offence to others Matth. 23.23 Woe unto you Scribes and Pharisees Hypocrites for ye pay tyth of mint anise and commine and have omitted the weightier matters of the Law judgement mercie and faith these ought you to have done and not leave the other undone Observation SO doe they who insist more upon certaine ceremonies and circumstances which perhaps may be lawfull and they themselves hold but indifferent then the more effectuall meanes to encrease faith strengthen hope and the exercise of charity on which the Law and Prophets hang Matth. 20.40 Matth. 23.25 Woe unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within they are full of extortion and excesse V. 27. Woe unto you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleanesse Observation Such are they who regard the outward forme of godlinesse but deny the power thereof 2 Tim. 3.5 that stand more upon exacting a conformity of the outward man then seeking to preserve the Ordinances of God in purity and unperverted to the edifying and strengthning of the inward man such as regard more the time place manner and other circumstances then the saving truths of Jesus Christ that are so much in love with uniformity that they will runne a hazard of forcing others into an erroneous way or unto the true in such a manner as may lead to condemnation because it is accompanied with doubting Rom. 14 23. rather then leave them in a possibility or at liberty of working out their owne salvations with feare and trembling Phil. 2.12 and all such to