CHAP. I.

IN what darke corner of the World ( sweet Peace) are we two met? How hath this present evill World banished Me from all the Coasts & Quarters of it? and how hath the Righte­ous God in judgement taken Thee from the Earth, Rev. 6. 4.

'Tis lamentably true ( blessed Truth) the foundations of the World have long been out of course: Truth and Peace rare­ly and sel­dom meet. the Gates of Earth and Hell have conspired together to intercept our joyfull meeting and our holy kisses: With what a wearied, tyred Wing have I flowne over Nations, King­domes, Cities, Townes, to finde out precious Truth?

The like enquiries in my flights and travells have I made for Peace, and still am told, she hath left the Earth, and fled to Heaven.

Deare Truth, What is the Earth but a dungeon of darknesse, where Truth is not?

And what's the Peace thereof but a fleeting dreame, thine Ape and Counterfeit?

O where's the Promise of the God of Heaven, that Righteous­nes and Peace shall kisse each other?

Patience (sweet Peace) these Heavens and Earth are grow­ing Old, and shall be changed like a Garment, Psal. 102. They shall melt away, and be burnt up with all the Works that are therein; and the most high Eternall Creatour, shall gloriously create New Heavens and New Earth, wherein dwells Righteousnesse, 2 Pet. 3. Our kisses then shall have their endlesse date of pure and sweetest ioyes? till then both Thou and I must hope, and wait, and beare the furie of the Dragons wrath, whose monstrous Lies and Furies shall with himselfe be cast into the lake of Fire, the second death, Revel. 20.

Most precious Truth, thou knowest we are both pursued and [Page 16] laid for: Mine heart is full of sighes, mine eyes with teares: Where can I better vent my full oppressed bosome, then into thine, whose faithfull lips may for these few houres revive my drooping wandring spirits, and here begin to wipe Teares from mine eyes, and the eyes of my dearest Children?

Sweet daughter of the God of Peace, begin; powre out thy sorrowes, vent thy complaints: how joyfull am I to improve these pre­cious Minutes to revive our Hearts, both thine and mine, and the hearts of all that love the Truth and Peace, Zach. 8.

Deare Truth, I know thy birth, thy nature, thy delight. They that know thee, will prize thee farre above themselves and lives, and sell themselves to buy thee. Well spake that famous Elizabeth to her fa­mous Attorney Sir Edward Coke: Mr. Attourney, goe on as thou hast begun, and still plead, not pro Domina Regina, but pro Domina Veritate.

'Tis true, my Crowne is high, my Scepter's strong to breake down strongest holds, to throw down highest Crownes of all that plead (though but in thought) against me. Some few there are, but oh how few are valiant for the Truth, and dare to plead my Cause, as my Wit­nesses in sack-cloth, Revel. 11. While all mens Tongues are bent like Bowes to shoot out lying words against Me!

O how could I spend eternall dayes and endlesse dates at thy holy feet, in listning to the precious Oracles of thy mouth! All the Words of thy mouth are Truth, and there is no iniquity in them; Thy lips drop as the hony-combe. But oh! since we must part anon, let us (as thou saidst) improve our Minutes, and (according as thou promi­sedst) revive me with thy words, which are sweeter then the honey, and the honey-combe.

CHAP. II.

DEare Truth, I have two sad Complaints:

First, a great complaints of Peace. The most sober of thy Witnesses, that dare to plead thy Cause, how are they charged to be mine Enemies, contentious, tarbulent, seditious?

Secondly, Thine Enemies, though they speake and raile against thee, though they outragiously pursue, imprison, banish, kill thy faith­full Witnesses, yet how is all ve [...]illion'd o're for Iustice 'gainst the Hereticks? Yea, if they [...] and blow the [...] of devouring Warres, that leave neither Spirituall nor Civill State, but burns up Branch [Page 17] and Root, yet how doe all pretend an holy War? He that kills, and hee that's killed, they both cry out, It is for God, and for their conscience.

Tis true, nor one nor other seldome dare to plead the mighty Prince Christ Iesus for their Authour, Persecu­tors sel­dom plead Christ, but Moses for their Author. yet both (both Protestant and Papist) pretend they have spoke with Moses and the Prophets, who all, say they (before Christ came) allowed such holy persecutions, holy Warres against the enemies of holy Church.

Deare Peace (to ease thy first complaint) tis true, thy dearest Sons, most like their mother, Peace-keeping, Peace-making Sons of God, have borne and still must beare the blurs of troublers of Israel, and tur­ners of the World upside downe. And tis true againe, what Salomon once spake: The beginning of strife is as when one letteth out Water, therefore (saith he) leave off contention before it be medled with. This Caveat should keepe the bankes and sluces firme and strong, that strife, like a breach of waters, breake not in upon the sons of men.

Yet strife must be distinguished: Strife di­stinguish­ed. It is necessary or unnecessary, godly or ungodly, Christian or unchristian, &c.

It is unnecessary, 1. Ungod­ly strife. unlawfull, dishonourable, ungodly, unchristian, in most cases in the world, for there is a possibility of keeping sweet Peace in most cases, and if it be possible, it is the expresse command of God that Peace be kept, Rom. 13.

Againe, 2. Godly strife. it is necessary, honourable, godly, &c. with civill and earthly weapons to defend the innocent, and to rescue the oppressed from the vio­lent pawes and jaws of oppressing persecuting Nimrods, Psal. 73. Iob 29.

It is as necessary, yea more honourable, godly, and Christian, to [...]ight the [...]ight of faith, with religious and spirituall Artillery, and to contend earnestly for the faith of Iesus, once delivered to the Saints against all op­posers, and the gates of earth and hell, men or devils, yea against Paul himselfe, or an Angell from heaven, if he bring any other faith or do­ctrine, Iude vers. 4. Gal. 1. 8.

With the clashing of such Armes am I never wakened. A three­fold dole­full cry. Christs worship is his bed, Cant. 1. 16. False wor­ship there­fore is a false bed. Speake once againe (deare Truth) to my second complaint of bloody persecu­tion, and devouring wars, marching under the colours of upright Iu­stice, and holy Zeale, &c.

Mine eares have long beene filled with a threefold dolefull Outcry.

First, of one hundred forty foure thousand Virgins (Rev. 14) forc'd and ravisht by Emperours, Kings, and Governours to their beds of wor­ship and Religion, set up (like Absalems) on high in their severall States and Countries.

[Page 18] Secondly, The cry of the soules un­der the Altar. the cry of those precious soules under the Altar (Rev. 6.) the soules of such as have beene persecuted and slaine for the testimony and witnesse of Iesus, whose bloud hath beene spilt like water upon the earth, and that because they have held fast the truth and witnesse of Iesus, against the worship of the States and Times, compelling to an uniformity of State Religion.

These cries of murthered Virgins who can sit still and heare? Who can but run with zeale inflamed to prevent the destowring of chaste soules, and spilling of the bloud of the innocent? Humanity stirs up and prompts the Sonnes of men to draw materiall swords for a Virgins chastity and life, a­gainst a ravishing murtherer? And Piety and Christianity must needs a­waken the Sons of God to draw the spirituall sword (the Word of God) to preserve the chastity and life of spirituall Virgins, who abhorre the spirituall defilements of false worship, Rev. 14.

Thirdly, A cry of the whole earth. the cry of the whole earth, made drunke with the bloud of its inhabitants, slaughtering each other in their blinded zeale, for Conscience, for Religion, against the Catholickes, against the Lutherans, &c.

What fearfull cries within these twenty years of hundred thousands men, women, children, fathers, mothers, husbands, wives, brethren, si­sters, old and young, high and low, plundred, ravished, slaughtered, murthe­red, famished? And hence these cries, that men [...]ling away the spirituall sword and spirituall artillery (in spirituall and religious causes) and rather trust for the suppressing of each others God, Conscience, and Religion (as they suppose) to an arme of flesh, and sword of steele?

Sweet Peace, what hast thou there?

Arguments against persecution for cause of Conscience.

And what there?

An Answer to such Arguments, contrarily maintaining such persecution for cause of Conscience.

These Arguments against such persecution, The won­derfull providēce of God in the wri­ting of the Argu­ments a­gainst per­secution in Milke. and the Answer pleading for it, written (as Love hopes) from godly intentions, hearts, and hands, yet in a marvellous different stile and manner. The Arguments a­gainst persecution in milke, the Answer for it (as I may say) in bloud.

The Authour of these Arguments (against persecution) (as I have beene informed) being committed by som then in power, close prisoner to Newgate, for the witnesse of some truths of Iesus, and having not the use of Pen and Inke, wrote these Arguments in Milke, in sheets of Pa­per, brought to him by the Woman his Keeper, from a friend in London, as the stopples of his Milk bottle.

[Page 19] In such Paper written with Milk nothing will appeare, but the way of reading it by fire being knowne to this friend who received the Pa­pers, he transcribed and kept together the Papers, although the Au­thor himselfe could not correct, nor view what himselfe had written.

It was in milke, tending to soule nourishment, even for Babes and Suck­lings in Christ.

It was in milke, spiritually white, pure and innocent, like those white horses of the Word of truth and meeknesse, and the white Linnen or Armour of righteousnesse, in the Army of Iesus. Rev. 6. & 19.

It was in milke, soft, meeke, peaceable and gentle, tending both to the peace of soules, and the peace of States and Kingdomes.

The Answer (though I hope out of milkie pure intentions) is re­turned in bloud: bloudy & slaughterous conclusions; bloudy to the souls of all men, The An­swer writ in Bloud. forc'd to the Religion and Worship which every civil State or Com­mon-weale agrees on, and compells all subjects to in a dissembled uniformitie.

Bloudy to the bodies, first of the holy witnesses of Christ Iesus, who testifie against such invented worships.

Secondly, of the Nations and Peoples slaughtering each other for their severall respective Religions and Consciences.

CHAP. III.

IN the Answer Mr. Cotton first layes downe severall distin­ctions and conclusions of his owne, tending to prove persecu­tion.

Secondly, Answers to the Scriptures, and Arguments proposed a­gainst persecution.

The first distinction is this: The first distinctiō discussed. By persecution for cause of Con­science, ‘I conceive you meane either for professing some point of doctrine which you beleeve in conscience to be the truth, or for practi­sing some worke which you beleeve in conscience to be a religious dutie.’

I acknowledge that to molest any person, Desiniti­on of per­secution discussed. Iew or Gentile, for either professing doctrine, or practising worship meerly religious or spiri­tuall, it is to persecute him, and such a person (what ever his doctrine or practice be true or false) suffereth persecution for conscience.

But withall I desire it may bee well observed, that this distinction is not full and complete: For beside this that a man may be persecuted [Page 20] because he holdeth or practiseth what he beleeves in conscience to be a Truth, (as Daniel did, for which he was cast into the Lyons den. Dan. 6.) and many thousands of Christians, because they durst not cease to preach and practise what they beleeved was by Go [...] commanded, Consci­ence will not be re­strained from its own worship, nor constrai­ned to an­other. as the Apostles answered ( Acts 4 & 5.) I say besides this a man may also be persecuted, because hee dares not be constrained to yeeld obedience to such doctrines and worships as are by men invented and appointed. So the three famous Iewes were cast into the fiery furnace for refusing to fall downe (in a non-conformity to the whole conforming world) be­fore the golden Image, Dan. 3. 21. So thousands of Christs witnesses (and of late in those bloudy Marian dayes) have rather chose to yeeld their bodies to all sorts of torments, then to subscribe to doctrines, or practise worships, unto which the States and Times (as Nabuchadnezzar to his golden Image) have compelled and urged them.

A chaste wife will not onely abhorre to be restrained from her hus­bands bed, A chaste soule in Gods worship like a chast wife. as adulterous and polluted, but also abhor (if not much more) to bee constrained to the bed of a stranger. And what is abominable in corporall, is much more loathsome in spirituall whoredome and defilement.

The Spouse of Christ Iesus who could not finde her soules beloved in the wayes of his worship and Ministery, ( Cant. 1. 3. and 5. Chapters) abhorred to turne aside to other Flockes, Worships, &c. and to imbrace the bosome of a false Christ, Cant. 1. 8.

CHAP. IV.

THe second distinction is this.

In points of Doctrine some are fundamentall, The se­cond di­stinction discussed [...] without right beleefe whereof a man cannot be saved: others are circumstan­tiall and lesse principall, wherein a man may differ in judgement with­out prejudice of salvation on either part.

To this distinction I dare not subscribe, Gods peo­ple may erre from the very funda­mentals of visible worship. for then I should ever­lastingly condemne thousands, and ten thousands, yea the whole gene­ration of the righteous, who since the falling away (from the first primi­tive Christian state or worship) have and doe erre fundamentally con­cerning the true matter, constitution, gathering and governing of the Church: and yet farre be it from any pious breast to imagine that they are not saved, and that their soules are not bound up in the bundle of eternall life.

We reade of foure sorts of spirituall or Christian foundations in the New Testaments.

[Page 28] First, the Foundation of all foundations, 4 sorts of spirituall Foundati­ons the Corner-stone it selfe, the Lord Iesus, on whom all depend, Persons, Doctrines, Practices, 1. Cor. 3.

2. Ministriall foundations. The Church is built upon the founda­tion of the Apostles and Prophets, Ephel. 2. 20.

3. The foundation of future rejoycing in the fruits of Obedience, 1 Tim. 6.

4. The foundation of Doctrines, [...] The sixe Foundati­ons of the Christian Religion or Wor­ship. without the knowledge of which, there can be no true profession of Christ, according to the first instituti­on, Heb. 6. The foundation or principles of Repentance from dead works, Faith towards God, the Doctrine of Baptisme, Laying on of Hands, the Resurrection, and Eternall Iudgement. In some of these, to wit, those concerning Baptismes, & Laying on of Hands, Gods people will be found to be ignorant for many hundred yeares: and I yet cannot see it proved that light is risen, I mean the light of the first institution, in practice.

Gods people in their persons, Heart-waking ( Cant. 5. 2.) in the life of personall grace, will yet be found fast asleep in respect of publike Christian Worship.

Gods people (in their persons) are His, most deare and precious: Comming out of Ba­bell, not locall but mysticall. yet in respect of the Christian Worship they are mingled amongst the Baby­lonians, from whence they are called to come out, not locally (as some have said) for that belonged to a materiall and locall Babell, (and, lite­rall Babell and Ierusalem have now no difference, Iohn 4. 21.) but spi­ritually and mystically to come out from her sins and Abominations.

If Mr. Cotton maintaine the true Church of Christ to consist of the true matter of holy persons call'd out from the World; and the true forme of Vnion in a Church Covenant; And that also, neither Nationall, Pro­vinciall, nor Diocesan Churches are of Christs institution: how many Thousands of Gods people of all sorts, ( Clergie and Laitie, as they call them) will they finde both in former and later times, captivated in such Nationall, Provinciall, and Diocesan Churches? yea and so far from li­ving in, yea or knowing of any such Churches (for matter and forme) as they conceive now only to be true, The great Ignorance of Gods people concerning the Nature of the true Church. that untill of late yeares, how few of Gods people knew any other Church then the Parish Church of dead stones or timber? It being a late marvailous light revealed by Christ Iesus the Sun of Righteousnesse, that his people are a Company or Church of living stones, 1 Pet. 2 9.

And however his own Soule, and the soules of many others (precious to God) are perswaded to separate from Nationall, Provinciall, and Di­ocesan Churches, and to assemble into particular Churches: yet since [Page 22] there are no Parish Churches in England, Mr. Cotton & all the Halfe Se­perates, halting between true & fals Churches, and conse­quently, not yet clear in the funda­mentall matter of a Christiā Church. but what are made up of the Parish bounds within such and such a compasse of houses; and that such Churches have beene and are in constant dependance on, and subordi­nation to the Nationall Church: how can the New-English particular Churches joyne with the Old English Parish Churches in so many Ordi­nances of Word, Prayer, Singing, Contribution, &c. but they must needs confesse, that as yet their Soules are farre from the knowledge of the foun­dation of a true Christian Church, whose matter must not only be living stones, but also separated from the rubbish of Antichristian confusions and desolations.

CHAP. V.

WIth lamentation I may adde: How can their Soules be cleare in this foundation of the true Christian matter, who persecute and oppresse their own (acknowledged) Brethren pre­senting Light unto them about this Point? But I shall now present you with Mr. Cottons third distinction. ‘In point of Practice (saith he) some concerne the weightier duties of the Law, as, What God we wor­ship, and with what kind of Worship: whether such, as if it be Right, fellowship with God is held; if false, fellowship with God is lost.’

It is worth the inquirie, what kind of Worship he intendeth; for Worship is of various signification: whether in generall acceptation he meane the rightnesse or corruptnesse of the Church, The true Ministrie a Funda­mentall. or the Ministry of the Church, or the Ministrations of the Word, Prayer, Seales, &c.

And because it pleaseth the Spirit of God to make the Ministry one of the foundations of the Christian Religion, (Heb. 6. 12.) and also to make the Ministrie of the Word and Prayer in the Church, to be two speciall works (even of the Apostles themselves) Acts 6. 2. I shall desire it may be well considered in the feare of God.

First, concerning the Ministery of the Word; The New-English Mini­sters, when they were new elected & ordained Ministers in New Englād, must undeniably grant, The New English Ministers examined. that at that time they were no Ministers, not­withstanding their profession of standing so long in a true Ministry in Old England, whether received from the Bishops (which some have maintained true) or from the People, which Mr. Cotton & others better liked, and which Ministrie was alwayes accounted perpetuall and in­delible: I apply, and aske, Will it not follow, that if their new Mini­stry and Ordination be true, the former was false? and if false, that in the [Page 23] exercise of it (notwithstanding abilities, graces, intentions, labours, and (by Gods gracious, unpromised, & extraordinary blessing) some successe) I say, will it not according to this distinction follow, that according to visible rule, Fellowship with God was lost?

Secondly, concerning Prayer; Common Prayer cast off, & written a­gainst by the New-English. The New English Ministers have dis­claimed and written against that worshipping of God by the Common or set formes of Prayer, which yet themselves practised in England, not­withstanding they knew that many servants of God in great sufferings witnessed against such a Ministrie of the Word, and such a Ministrie of Prayer.

I could name the persons, time and place, when some of them were faithfully admonished for using of the Common prayer, and the Arguments presented to them, then seeming weake, but now ac­knowledged sound: yet at that time they satisfied their hearts with the practice of the Author of the Councell of Trent, who used to read only some of the choicest selected Prayers in the Masse-booke, (which I con­fesse was also their own practice in their using of the Common-Prayer.) But now according to this distinction, I ask whether or no fellowship with God in such prayers was lost.

I could particularize other exercises of Worship, which can­not be denied (according to this distinction) to be of the waightier points of the Law, to wit, [What God we Worship, and with what kind of wor­ship:] wherein fellowship with God (in many of our unclean and abo­minable Worships) hath been lost. Only upon these premises I shall ob­serve. First, that Gods people, even the standard-bearers and leaders of them (according to this distinction) have worshipped God (in their sleepy ignorance) by such a kind of Worship, Gods people have worship­ped God with false worships. as wherein fellowship with God is lost; yea also this it is possible for them to do, after much light is risen against such Worship, and in particular, brought to the eyes of such holy and worthy persons.

Secondly, there may be inward and secret fellowship with God in false Ministeries of Word and Prayer, It pleaseth God some­times, be­yond his promise, to convey blessings & comfort to His, in false wor­ships. (for that to the eternall prayse of Infi­nite Mercy beyond a word or promise of God I acknowledge) when yet (as the distinction saith) in such worship (not being right) fellowship with God is lost, and such a service or ministration must be lamented and forsaken.

Thirdly, I observe that Gods people may live and die in such kindes of worship, notwithstanding that light from God publikely and privately, hath beene presented to them, able to convince: yet not reaching to [Page 24] their conviction and forsaking of such wayes, contrary to a conclusion af­terward exprest, Funda­mentals of Chri­stian wor­ship not so easie and cleare. to wit, [That fundamentals are so cleere, that a man cannot but be convinced in Conscience, and therefore that such a person not being convinced, he is condemned of himselfe, and may be persecuted for sinning against his conscience.]

Fourthly, I observe that in such a maintaining a clearnesse of funda­mentals or waightier points, and upon that ground a persecuting of men, because they sinne against their consciences, Mr. Cotton measures that to others, which himselfe when he lived in such practices, would not have had measured to himselfe. As first, that it might have beene affirmed of him, that in such practices he did sinne against his conscience, having sufficient light shining about him.

Secondly, that hee should or might lawfully have beene cut off by death or banishment, as an Hereticke, sinning against his owne conscience.

And in this respect the Speech of King Iames was notable to a great Non-conformitant converted (as is said by King Iames) to conformity, A notable speech of K. Iames to a great non-con­formist, turned persecuter. and counselling the King afterward to persecute the Non-conformists ev [...]n unto death: Thou Beast (quoth the King) if I had dealt so with thee in thy non-conformity, where hadst thou beene?

CHAP. VI.

THe next distinction concerning the manner of persons holding forth the aforesaid practices (not onely the waightier duties of the Law, The 4. distinctiō discussed. but points of doctrine and worship lesse principall.)

‘Some (saith he) hold them forth in a meeke and peaceable way: some with such arrogance and impetuousnesse, as of it selfe tendeth to the disturbance of civill peace.’

In the examination of this distinction we shall discusse,

First, what is civill Peace, (wherein we shall vindicate thy name the better.)

Secondly, what it is to hold forth a Doctrine or Practice in this im­petuousnesse or arrogancy.

First, What ci­vill peace is. for civill peace, what is it but pax civitatis, the peace of the Ci­tie, whether an English City, Scotch, or Irish Citie, or further abroad, French, Spanish, Turkish City, &c.

Thus it pleased the Father of Lights to define it, Iorem. 29. 7. Pray for the peace of the City; which peace of the City, or Citizens, so com­pacted in a civill way of union, may be intire, unbroken, safe, &c. not­withstanding [Page 25] so many thousands of Gods people the Iewes, were there in bondage, and would neither be constrained to the worship of the Citie Ba­bell, nor restrained from so much of the worship of the true God, as they then could practice, as in plaine in the practice of the 3 Worthies, Sha­drach, Misach, and Abednego, as also of Daniel, Dan. 3. & Dan. 6. (the peace of the City or Kingdome, being a far different Peace from the Peace of the Religion or Spirituall Worship, maintained & professed of the Citizens. This Peace of their Worship (which worship also in some Cities being various) being a false Peace, Gods peo­ple must be Non­conformi­tants to Evill. Gods people were and ought to be Nonconformitants, not daring either to be restrained from the true, or constrained to false Worship, and yet without breach of the Civill or Citie-peace, properly so called.

Hence it is that so many glorious and flourishing Cities of the World maintaine their Civill peace, yea the very Americans & wildest Pagans keep the peace of their Towns or Cities; The diffe­rence be­tween Spi­rituall and Civill Peace. though neither in one nor the other can any man prove a true Church of God in those places, and consequently no spirituall and heavenly peace: The Peace spiri­tuall (whether true or false) being of a higher and farre different na­ture from the Peace of the place or people, being meerly and essenti­ally civill and humane.

O how lost are the sonnes of men in this point? To illu­strate this: The Church or company of worshippers (whether true or false) is like unto a Body or Colledge of Physitians in a Citie; like unto a Corporation, Society, or Company of East-Indie or Turkie-Merchants, or any other Societie or Company in London: which Companies may hold their Courts, keep their Records, hold, disputations; and in matters con­cerning their Societie, may dissent, divide, breake into Schismes and Fa­ctions, sue and implead each other at the Law, yea wholly breake up and dissolve into pieces and nothing, and yet the peace of the Citie not be in the least measure impaired or disturbed; because the essence or be­ing of the Citie, and so the well-being and peace thereof is essentially distinct from those particular Societies; The diffe­rence be­tween the Spirituall and Civill State. the Citie-Courts, Citie-Lawes, Citie-punishments distinct from theirs. The Citie was before them, and stands absolute and intire, when such a Corporation or Societie is taken down. For instance further, The City or Civill state of Ephesus was essen­tially distinct from the worship of Diana in the Citie, or of the whole city. Againe, the Church of Christ in Ephesus (which were Gods people, converted and call'd out from the worship of that City unto Christianitie or worship of God in Christ) was distinct from both.

[Page 26] Now suppose that God remove the Candlestick from Ephesus, yea though the whole Worship of the Citie of Ephesus should be altered: The Civil State, the Spirituall estate, and the Church of Christ distinct in Ephesus. yet (if men be true and honestly ingenuous to Citie-covenants, Combinations and Principles) all this might be without the least impeachment or in­fringement of the Peace of the City of Ephesus.

Thus in the Citie of Smirna was the Citie it selfe or Civill estate one thing, The Spirituall or Religious state of Smirna, another; The Church of Christ in Smirna, distinct from them both; and the Synagogue of the Iewes, whether literally Iewes (as some thinke) or mystically, false Chri­stians, (as others) called the Synagogue of Sathan, Revel. 2. distinct from all these. And notwithstanding these spirituall oppositions in point of Worship and Religion, yet heare we not the least noyse (nor need we, if Men keep but the Bond of Civility) of any Civill breach, or breach of Civill peace amongst them: and to persecute Gods people there for Re­ligion, that only was a breach of Civilitie it selfe.

CHAP. VII.

NOw to the second Quaerie, What it is to hold forth Do­ctrine or Practice in an arrogant or impetuous way?

Although it hath not pleased Mr. Cotton to declare what is this arrogant or impetuous holding forth of Doctrine or Practice tending to disturbance of Civill peace, The An­swerer too obscure in generalls. I cannot but expresse my sad and sorrow­full observation, how it pleaseth God to leave him, as to take up the common reproachfull accusation of the Accuser of Gods children; Gods mee­kest ser­vants use to be counted arrogant and impe­tuous. 6 cases wherein Gods peo­ple have been bold & zealous, yet not ar­rogant. to wit, that they are arrogant and impetuous: which charge (together with that of obstinacie, pertinacie, pride, Troublers of the Citie, &c.) Sa­than commonly loads the meekest of the Saints and Witnesses of Iesus with.

To wipe off therefore these fowle blurs and aspersions from the faire and beautifull face of the Spouse of Iesus, I shall select and propose 5 or 6 cases, for which Gods witnesses in all Ages and Generations of Men, have been charged with arrogance, impetuousnes, &c. and yet the God of Heaven, and Iudge of all men, hath graciously discharged them from such crimes, and maintained and avowed them for his faithfull and peaceable servants.

First, Gods people have proclaimed, taught, disputed for divers months together, a new Religion and Worship, contrary to the Worship projected [Page 27] in the Towne, Christ Je­sus and his Disciples teach pub­likely a new Do­ctrine, fun­damental­ly diffe­rent from the Religi­on profes­sed. City, or State, where they have lived, or where they have travelled, as did the Lord Iesus Himselfe over all Galile, and the Apo­stles after Him in all places, both in the Synagogues and Market-places, as appeares Acts 17. 2. 17. Acts 18. 48. Yet this no Arrogance nor Impetuousnesse.

Secondly, Gods servants have been zealous for their Lord and Master, even to the very faces of the Highest, and concerning the persons of the Highest, so far as they have opposed the Truth of God: So Eliah to the face of Ahab, It is not I, but thou, and thy Fathers house that troublest Israel: So the Lord Iesus concerning Herod, Goe tell that Fox: So Paul, God delivered me from the mouth of the Lion; and to Ananias, Gods ser­vants zea­lous and bold to the faces of the High­est. Thou whited wall, and yet in all this no Arrogance, nor Impe­tuousnesse.

Thirdly, Gods people have been immoveable, constant and resolved to the death, in refusing to submit to false Worships, and in preaching and pro­fessing the true worship, contrary to expresse command of publicke Au­thority: So the three famous Worthies against the command of Nobil­chadnezzar, Gods peo­ple con­stantly im­moveable to death. and the uniforme conformity of all Nations agreeing upon a false worship, Dan. 3. So the Apostles ( Acts 4 and 5 chap.) and so the witnesses of Iesus in all ages, who loved not their lives to the death (Rev. 12.) not regarding sweet life nor bitter death, and yet not Arro­gant, nor Impetuous.

Fourthly, Gods people since the comming of the King of Israel, Gods peo­ple ever maintai­ned Christ Jesus the only Lord and King to the con­science. the Lord Iesus, have openly and constantly profest, that no Civill Magi­strate, no King nor Caesar have any power over the Soules or Conscien­ces of their Subjects, in the matters of God and the Crowne of Iesus, but the Civill Magistrates themselves; yea Kings and Keisars are bound to subject their owne soules to the Ministery and Church, the Power and Government of this Lord Iesus, the King of Kings. Hence was the charge against the Apostles (false in Civill, but true in spiritualls) that they affirmed that there was another King, one Iesus, Acts 17. 7. And indeed, this was the great charge against the Lord Iesus Himself, which the Iews laid against Him, and for which he suffered Death, as appears by the Accusation written over His Head upon the Gallows, Iohn 9. 19. Iesus of Nazareth King of the Iewes.

This was and is the summe of all true preaching of the Gospell or glad newes, That Christ is King a­lone over conscience is the sum of all true preaching. viz. That God anointed Jesus to be the sole King and Governour of all the Israel of God in spirituall and soule causes, Psal. 2. 6. Acts 2. 36. Yet this Kingly power of His he resolved not to man­age [Page 28] in His owne Person, but Ministerially in the hands of such Messen­gers which he sent forth to preach and baptise, and to such as belee­ved that word they preached, Iohn 17. And yet here no Arrogance nor Impetuousnesse.

5. Gods people in delivering the Minde and Will of God concerning the Kingdomes and Civill States where they have lived, have seemed in all shew of common sense and rationall policie (if men looke not higher with the eye of saith) to endanger and overthrow the very Ci­vill State, Gods people have see men the disturbers of Civill State. as appeareth by all Ieremses preaching and counsell to King Zedechia, his Princes and people, insomuch that the charge of the Prin­ces against Ieremiah was, that he discouraged the Army from fighting against the Babylonians, and weakned the Land from its own defence, and this charge in the eye of reason, seemed not to be unreasonable or unrighteous, Ier. 37. 38. chapters, and yet in Ieremy no Arrogance nor Impetuousnesse.

6. Lastly, Gods people by their preaching, disputing, &c. have beene (though not the cause) yet accidentally the occasion of great conten­tions and divisions, Gods word and people the occa­sion of tumults. yea tumults and uproares in Townes and Cities where they have lived and come, and yet neither their Doctrine nor themselves Arrogant nor Impetuous, however so charged: For thus the Lord Jesus discovereth mens false and secure suppositions, Luke [...] 1. 51. Suppose ye that I am come to give peace on the earth? I tell you nay, but rather division, for from hence forth shall there be five in one house divided, three against two, and two against three, the father shall be divided against the sonne, and the sonne against the father, &c. And thus upon the occa­sion of the Apostles preaching, the Kingdome and Worship of God in Christ, were most commonly uproares and tumults, where ever they came: For instance, those strange and nonstrous uproares at Iconium, at Ephesus, at Ierusalem, Acts 14. 4. Acts 19. 29. 40. Acts 21. vers. 30, 31.

CHAP. VIII.

IT will be said (deare Truth) what the Lord Jesus and his Messengers taught was Truth, but the question is about Errour.

I answer, this distinction now in discussion, concernes not Truth, or Errour, but the manner of holding forth or divulging.

[Page 29] I acknowledge that such may bee the way and manner of holding forth, The in­stances proposed carry a great shew of impe [...] ­ousnesse, yet all are pure and peaceable. (either with railing or reviling, daring or chalenging speeches, or with force of Armes, Swords, Guns, Prisons, &c.) that it may not on­ly tend to breake, but may actually breake the civill peace, or peace of the Citie.

Yet these instances propounded are cases of great opposition and spirituall hostility, and occasions of breach of civill peace: and yet as the borders (or matter) were of gold: so the speckes (or manner, Cau­tic. 1.) were of silver: both matter and manner, pure, holy, peaceable, and inoffensive.

Moreover, I answer, that it is possible and common for persons of soft and gentle nature and spirits to hold out falshood with more seem­ing meeknesse and peaceablenesse, then the Lord Jesus or his servants did or doe hold forth the true and everlasting Gospell. So that the an­swerer would be requested to explain what he means by this arrogant and impetuous holding forth of any doctrine, which very manner of holding forth tends to breake civill peace, and comes under the cogni­sance and correction of the Civill Magistrate: Lest hee build the Se­pulchre of the Prophets, and say, If we had been in the Pharises daies, the Romane Emperours dayes, or the bloody Marian dayes, we would not have been partakers with them in the blood of the Prophets, Mat. 23. 30. who were charged with arrogance and impetuousnesse.

CHAP. IX.

IT will here be said, Whence then ariseth civill dissentions and uproares about matters of Religion?

I answer: The true cause of tumults at the prea­ching of the Word. When a Kingdome or State, Towne or Family, lyes and lives in the guilt of a false God, false Christ, false worship: no wonder if sore eyes be troubled at the appearance of the light, be it ne­ver so sweet: No wonder if a body full of corrupt humours be trou­bled at strong (though wholsome) Physick? If persons sleepy and lo­ving to sleepe be troubled at the noise of shrill (though silver) alarums: No wonder if Adonijah and all his company be amazed and troubled at the sound of the right Heyre King Salomon, [...] King. 1. If the Husband­men were troubled when the Lord of the Vineyard sent servant after servant, and at last his onely Sonne, and they beat, and wounded, and kill'd even the Sonne himselfe, because they meant themselves to seize upon the inheritance, unto which they had no right, Matth. 21. 38. [Page 30] Hence all those tumults about the Apostles in the Acts, &c. whereas good eyes are not so troubled at light; vigilant and watchfull persons loyall and faithfull, are not so troubled at the true, no nor at a false Re­ligion of Jew or Gentile.

Secondly, A prepo­sterous way of suppressing errours. breach of civil peace may arise, when false and idolatrous practices are held forth, & yet no breach of civil peace from the doctrine or practice, or the manner of holding forth, but from that wrong and preposterous way of suppressing, preventing, and extinguishing such doctrines or practices by weapons of wrath and blood, whips, stockes, imprisonment, banishment, death, &c. by which men commonly are perswaded to convert Heretickes, and to cast out uncleane spirits, which onely the finger of God can doe, that is the mighty power of the Spirit in the Word.

Hence the Towne is in an uproare, Light on­ly can ex­pell fogs and dark­nesse. and the Country takes the Ala­rum to expell that fog or mist of Errour, Heresie, Blasphemy, (as is sup­posed) with Swords and Guns; whereas tis Light alone, even Light from the bright shining Sunne of Righteousnesse, which is able, in the soules and consciences of men to dispell and scatter such fogges and darknesse.

Hence the Sons of men, (as David speakes in another case, Psal. 39.) disquiet themselves in vaine, and unmercifully disquiet others, as (by the helpe of the Lord) in the sequell of this discourse shall more ap­peare.

CHAP. X.

NOw the last distinction is this: ‘Persecution for Consci­ence, is either for a rightly informed conscience, or a blinde and erroneous conscience.’

Indeed both these consciences are persecuted: but lamentably blinde and erronious will these consciences shortly appear to be, Persecu­tors op­presse both true and erroneous conscien­ces. which out of zeale for God (as is pretended) have persecuted ei­ther. And heavie is the doome of those blinde Guides and Idoll Shep­herds (whose right eye Gods finger of jealousie hath put out) who flat­tering the ten Homes or worldly Powers, perswade them what excel­lent and faithfull service they performe to God, in persecuting both these consciences: either hanging up a rightly informed conscience, and therein the Lord Jesus himselfe, betweene two malefactors, or else killing the erroneous and the blinde, like Saul (out of zeale to the Is­rael [Page 31] of God) the poore Gibeonites, whom it pleased God to permit to live: and yet that hostility and cruelty used against them (as the repea­ted judgement yeare after yeare upon the whole Land after told them) could not be pardoned, untill the death of the persecutor Saul his sons had appeased the Lords displeasure, 2 Sam. 21.

CHAP. XI.

AFter explication in these Distinctions, it pleaseth the An­swerer to give his resolution to the question in foure parti­culars.

First, that he holds it not lawfull to persecute any for conscience sake rightly informed, for in persecuting such (saith he) Christ himself is persecuted: for which reason, truly rendred, he quotes Act. 9. 4. Saul, Saul, why persecutest thou me?

He that shall reade this Conclusion over a thousand times, shall as soone finde darknesse in the bright beames of the Sunne, as in this so cleare and shining a beame of Truth, viz. That Christ Jesus in his Truth must not be persecuted.

Yet this I must aske (for it will be admired by all sober men) what should be the cause or inducement to the Answerers mind to lay down such a Position or Thesis as this is, It is not lawfull to persecute the Lord Iesus.

Search all Scriptures, Histories, Records, Monuments, consult with all experiences, did ever Pharaoh, Saul, Ahab, Iezabel, Scribes and Pharises, the Jewes, Herod, the bloudy Neroes, Gardiners, Boners, Pope or Devill himselfe, professe to persecute the Son of God, Jesus as Jesus, Christ as Christ, without a mask or covering?

No, saith Pharaoh, the Isrealites are idle, and therefore speake they of sacrificing: David is risen up in a conspiracy against Saul, there­fore persecute him: Naboth hath blasphemed God and the King, there­fore stone him: Christ is a seducer of the people, a blasphemer against God, and traytor against Caesar, therefore hang him: Christians are schismaticall, factious, hereticall, therefore persecute them: The De­vill hath deluded Iohn Hus, therefore crowne him with a paper of De­vils, and burne him, &c.

One thing I see apparantly in the Lords over-ruling the pen of this worthy Answerer, All perse­cutors of Christ professe not to per­secute him. viz. a secret whispering from heaven to him, that (although his soules ayme at Christ, and hath wrought much for [Page 32] Christ in many sincere intentions, All perse­cutors of Christ, professe not to per­secute him and Gods mercifull and patient ac­ceptance) yet he hath never left the Tents of such who think they doe God good service in killing the Lord Jesus in his servants, and yet they say, if we had beene in the dayes of our Fathers in Queene Maries dayes, &c. we would never have consented to such persecution: And therefore when they persecute Christ Jesus in his truths or servants, they say, Doe not say you are persecuted for the Word for Christ his sake, for we hold it not lawfull to persecute Iesus Christ.

Let me also adde a second; So farre as he hath beene a Guide (by preaching for persecution) I say, wherein he hath beene a Guide and Leader, by mis-interpreting and applying the Writings of Truth, so far I say his owne mouthes and hands shall judge (I hope not his persons, but) his actions, for the Lord Jesus hath suffered by him, Act. 9. 3. and if the Lord Jesus himselfe were present, himselfe should suffer that in his owne person, which his servants witnessing his Truth doe suffer for his sake.

CHAP. XII.

THeir second Conclusion is this: ‘It is not lawfull to perse­cute erroneous and blinde conscience, even in funda­mentall and weighty points, till after admonition once or twice, Tit. 3. 11. and then such consciences may be persecuted, because the Word of God is so cleare in fundamentall and weighty points, that such a person cannot but sin against his conscience, and so being con­demned of himselfe, that is, of his conscience, hee may be persecuted for sinning against his owne conscience.’

I answer, in that great battell betweene the Lord Jesus and the Devill, it is observable that Sathan takes up the weapons of Scrip­ture, and such Scripture which in shew and colour was excellent for his purpose: but in this 3. of Titus, as Salomon speakes of the Birds of heaven, Prov. 1. a man may evidently see the snare; and I know the time is comming wherein it shall bee said, Surely in vaine the Net is laid in the sight of the Saints (heavenly Birds.)

So palpably grosse and thicke is the mist and fog which Sathan hath raised about this Scripture, that he that can but see men as trees in mat­ters of Gods worship, may easily discerne what a wonderfull deepe sleepe Gods people are fallen into concerning the visible Kingdome of Christ, in so much that this third of Titus which through fearfull pro­phanations, [Page 33] hath so many hundred years been the pretended Bulwark and defence of all the bloudy Wolves, dens of Lions, and mountains of Leopards, hunting and devouring the Witnesses of Jesus, should now be the refuge and defence of (as I hope) the Lambes and little ones of Jesus, yet (in this point) so preaching and practising so unlike to them­selves, to the Lord Jesus, and lamentably too like to His and their Persecutors.

CHAP. XIII.

BRight Truth, since this place of Titus is such a pretended Bulwark for persecuting of Hereticks, & under that pretence of persecuting all thy followers, I beseech you by the bright beames of the Sun of Righteousnesse, scatter these mists, and unfold these par­ticulars out of the Text:

First, What this Man is that is an Hereticke.

Secondly, How this Hereticke is condemned of himselfe.

Thirdly, What is this first and second Admonition, and by whom it is supposed to be given.

Fourthly, What is this rejecting of Him, and by whom it is supposed this Rejection was to be made.

First, What is meant by Hereticke in Titus. What is this Heretick? I find him commonly defined to be such an one as is obstinate in Fundamentalls, and so also I conceive the Answerer seems to recent him, saying, That the Apostle renders this reason, why after once and twice Admonition, he ought to be persecu­ted, because in fundamentall and principall points of Doctrine and Worship, the Word of God is so cleare, that the Hereticke cannot but be convinced in his owne Conscience.

But of this reason, I finde not one tittle mentioned in this Scripture: for although he saith such an one is condemned of himselfe, yet he saith not, nor will it follow that fundamentalls are so cleare, that after first and second Admonition, a person that submits not to them is condem­ned of himself, any more then in lesser points. This 11 verse hath refe­rence to the former verses. Titus an Evangelist, a Preacher of glad Newes, abiding here with the Church of Christ at Creet, is required by Paul to avoid, to reject, and to teach the Church to reject Genea­logies, disputes, and unprofitable questions about the Law: Such a like charge it is as he gave to Timothy, left also an Evangelist at Ephe­sus, 1 Tim. 1. 4.

[Page 34] If it should be objected what is to be done to such contentious vain strivers about Genealogies and questions unprofitable? The Apostle seems plainly to answer, Let him be once and twice admonished.

Ob. Yea, but what if once and twice admonition prevaile not?

The Apostle seems to answer, [...], and that is, the man that is wilfully obstinate after such once and twice admonition, Re­ject him.

With this Scripture agrees that of 1 Tim. 6. 4, 5. where Timothy is commanded to withdraw himselfe from such who dote about questions and strife of words.

All which are points of a lower and inferiour nature, not properly falling within the tearms or notions of those ( [...]) first principles and ( [...]) foundations of the Christian Profession, to wit, Repen­tance from dead workes, Faith towards God, the doctrine of Bap­tismes, and of laying on of hands, the Resurrection, and eternall Judgement, Heb. 6. 2. &c.

Concerning these Fundamentalls (although nothing is so little in the Christian Worship, but may be referred to one of these six, yet) doth not Paul to Timothy or Titus speake in those places by me alledged, o [...] of any of these, as may evidently appeare by the context and scope?

The beloved Spouse of Christ is no receptacle for any filthy person, obstinate in any filthynesse against the purity of the Lord Jesus, who hath commanded his people to purge out the old leaven, not only grea­ter portions, but a little leaven which will leaven the whole lumpe; and therefore this Hereticke or obstinate person in these vaine and un­profitable questions, was to be rejected, as well as if his obstinacie had been in greater matters.

Againe, if there were a doore or window left open to vaine and unprofitable questions, and sinnes of smaller nature, how apt are per­sons to cover with a silken covering, and to say, Why, I am no He­reticke in Fundamentalls, spare me in this or that little one; this or that opinion or practice, these are of an inferiour circumstantiall nature? &c.

So that the coherence with the former verses, and the scope of the Spirit of God in this and other like Scriptures being carefully observed, this Greek word Hereticke is no more in true English and in Truth, The word Hereticke generally mistaken. then an obstinate and wilfull person in the Church of Creet, striving and conten­ding about those unprofitable Questions and Genealogies, &c. and is not such a monster intended in this place, as mo [...] Interpreters run upon, to wit, One obstinate in Fundamentalls, and as the Answerer makes the [Page 35] Apostle to write in such Fundamentalls and principall points, wherein the Word of God is so cleare that a man cannot but be convinced in consci­ence, and therefore is not persecuted for matter of conscience, but for sinning against his conscience.

CHAP. XIV.

NOw in the second place, What is this Self-condemnation?

The Apostle seemeth to make this a ground of the rejecting of such a person, because he is subverted and sinneth, being condemned of himselfe: It will appeare upon due search that this selfe­condemning is not here intended to be in Hereticks (as men say) in fun­damentalls only, but as it is meant here, in men obstinate in the lesser Questions, &c.

First, he is subverted or turned crooked, [...], a word opposite to streightnesse or rightnesse: So that the scope is, as I conceive, upon true and faithfull admonition once or twice, the pride of heart, or heat of wrath, drawes a vaile over the eyes and heart, so that the soule is tur­ned loosed and from the checks of truth.

Secondly, he sinneth, [...], that is, being subverted or turned aside; he sinneth or wanders from the path of Truth, and is condemned by him­selfe [...], that is, by the secret checkes and whisperings of his owne conscience, Checks of conscience which will take Gods part against a mans selfe, in smiting, accusing, &c.

Which checks of conscience we finde even in Gods owne dear people, as is most admirably opened in the 5 of Cant. in those sad, drowsie and unkinde passages of the Spouse in her answer to the knocks and calls of the Lord Iesus; which Gods people in all their awakening acknowledge how sleightly they have listned to the checks of their owne consciences. This the Answerer pleaseth to call sinning against his conscience, for which he may lawfully be persecuted, to wit, for sinning against his conscience.

Which conclusion (though painted over with the vermillion of mista­ken Scripture, and that old dreame of Iew and Gentile, that the Crowne of Iesus will consist of outward materiall gold, and his sword be made of iron or steele, executing judgement in his Church and Kingdome by cor­porall punishment) I hope (by the assistance of the Lord Jesus) to ma­nifest it to be the overturning and rooting up the very foundation and [Page 36] roots of all true Christianity, and absolutely denying the Lord Iesus the Great Anointed to be yet come in the Flesh.

CHAP. XV.

THis will appeare, if we examine the two last Quaries of this place of Titus: to wit,

First, What this Admonition is?

Secondly, What is the Rejection here intended? Reject him.

First then, Titus, unto whom this Epistle & these directions were writ­ten, (and in him to all that succeed him in the like work of the Gospell to the Worlds end) he was no Minister of the Civill State, armed with the majestie and terrour of a materiall sword, What is the first & second ad­monition. who might for offences a­gainst the civill state, inflict punishments upon the bodies of men, by im­prisonments, whippings, sines, banishment, death. Titus was a Minister of the Gospel or Glad tidings, armed onely with the Spirituall sword of the Word of God, and such Spirituall weapons as (yet) through God were mighty to the casting down of strong holds, yea every high thought of the highest head and heart in the world, 2 Cor. 10. 4.

Therefore these first and second Admonitions were not civill or cor­porall punishments on mens persons or purses, which the Courts of Men may lawfully inflict upon Malefactors: but they were the reprehensions, What the rejecting of the He­retick was. convictions, exhortations, and perswasions of the Word of the Eternall God, charged home to the Conscience, in the name and presence of the Lord Iesus, in the middest of the Church. Which being despised and not hearkned to, in the last place followes rejection; which is not a cutting off by heading, hanging, burning, &c. or an expelling of the Country and Coasts: neither which (no nor any lesser civill punishment) Titus nor the Church at Crete had any power to exercise. But it was that dreadfull cutting off from that visible Head and Body, Corporall killing in the Law, typing out Spirituall killing by Excom­municati­on in the Gospell. Christ Iesus and his Church; that purging out of the old leaven from the lumpe of the Saints; the putting away of the evill and wicked person from the holy Land and Commonwealth of Gods Israel, 1 Cor. 5. where it is observable, that the same word used by Moses for putting a malefactor to death in typicall Israel, by sword, stoning, &c. Deut 13. 5. is here used by Paul for the spirituall killing or cutting off by Excommunication, 1 Cor. 5. 13. Put away that evill person, &c.

Now I desire the Answerer, and any, in the holy awe and feare of God to consider, That

[Page 37] From whom the first and second Admonition was to proceed, from them also was the rejecting or casting out to proceed, as before.

But not from the Civill Magistrate (to whom Paul writes not this Epistle, and who also is not bound once and twice to admonish, but may speedily punish, as he sees cause, the persons or purses of Delinquents against his Civill State:) but from Titus the Mini­ster or Angel of the Church, and from the Church with him, were these first and second Admonitions to proceed; And

Therefore at last also this Rejecting, which can be no other but a casting out, or excommunicating of him from their Church­societie.

Indeed, this rejecting is no other then that avoyding which Paul writes of to the Church of Christ at Rome, Rom. 16. 17. which avoyding (however wofully perverted by some to prove persecution) belonged to the Governours of Christs Church & Kingdom in Rome, and not to the Romane Emperour for him to rid and avoyd the World of them, by bloo­dy and cruell Persecution.

CHAP. XVI.

THe third Conclusion is; The third Conclusiō discussed. In points of lesser moment, there ought to be a Toleration.

Which though I acknowledge to be the Truth of God, yet 3 things are very observable in the manner of laying it down; Sathans policie. for Sathan useth excellent arrowes to bad markes, and sometimes beyond the intent, and hidden from the eye of the Archer.

First (saith he) such a person is to be tolerated, The An­swerer granteth a Tolerati­on. till God may be pleased to reveale his Truth to him.

This is well observed by you; for indeed this is the very ground why the Apostle calls for meekenesse and gentlenesse toward all men, and toward such as oppose themselves, 2 Tim. 2. because there is a peradventure or it may be; Patience to be used toward the opposite. It may be God may give them Repentance. That God that hath shewen mercy to one, may shew mercy to another: It may be that eye-salve that anointed one mans eye who was blinde and opposite, may anoint another as blinde and opposite: He that hath given Repentance to the husband, may give it to his wise, &c.

Hence that Soule that is lively and sensible of mercy received to it selfe in former blindnesse, opposition and enmitie against God, cannot but be patient and gentle toward the Iewes, who yet deny the Lord Ie­sus [Page 38] to be come, The cari­age of a Soule sen­sible of mercy, to­ward other sinners in their blind­nesse and opposition. and justifie their Fore-fathers in murthering of him: To­ward the Turkes, who acknowledge Christ a great Prophet, yet affirme lesse than Mahomet. Yea to all the severall sorts of Antichristians, who set up many a false Christ in stead of him. And lastly to the Pagans and wildest sorts of the sons of men, who have not yet heard of the Father, nor the Son. And to all these sorts, Iewes, Turkes, Antichristians, Pagans, when they oppose the light presented to them; In sense of its ow [...] for­mer opposition, and that God peradventure may at last give repentance: I adde, such a Soule will not onely be patient, but earnestly and con­stantly pray for all sorts of men, that out of them Gods elect may be called to the fellowship of Christ Iesus, And lastly, not only pray, but endeavour (to its utmost abilitie) their participation of the same grace and mercy.

That great Rock upon which so many gallant Ships miscarrie, viz. That such persons, false Prophets, Hereticks, &c. were to be put to death in Israel, I shall (with Gods assistance) remove: as also that fine silken covering of the Image, viz. that such persons ought to be put to death or banished, to prevent the infecting and seducing of others, I shall (with Gods assistance) in the following discourse pluck off.

Secondly, I observe from the Scriptures he quoteth for this Tolerati­on, (Phil. 3. & Rom. 14) how closely, yet I hope unadvisedly, he makes the Churches of Christ at Philippi and Rome, The An­swerer cō ­founds the Churches in Philippi and Rome with the Cities Phi­lippi and Rome. all one with the Cities Philippi and Rome, in which the Churches were, and to whom onely Paul wrote. As if what these Churches in Philippi and Rome must tole­rate amongst themselves, that the Ci [...]ies Philippi and Rome must tole rate in their citizens: and what these Churches must not tolerate, that these Cities Philippi and Rome must not tolerate within the compasse of the City, State and Jurisdiction.

Upon that ground, by undeniable consequence, these Cities Philippi and Rome were bound not to tolerate themselves, that is, the Cities and Citizens of Philippi and Rome, in their own Civill life and being, but must kill or expell themselves from their own Cities, as be­ing Idolatrous worshippers of other gods then the true God in Iesus Christ.

But as the Lilie is amongst the Thornes, so is Christs Love among the Daughters: Difference between [...] the Church and the World. and as the Apple-tree among the Trees of the Forrest, so is her Beloved among the Sons: so great a difference is there between the Church in a Citie or Country, and the Civill state, City or Country in which it is.

[Page 39] No lesse then (as David in another case, Psal. 103. as far as the Hea­vens are from the Earth) are they that are truly Christs (that is, anoin­ted truly with the Spirit of Christ) from many thousands who love not the Lord Iesus Christ, and yet are and must be permitted in the World or Civill State, although they have no right to enter into the gates of Ierusalem the Church of God.

And this is the more carefully to bee minded, The Church and Civill Scare con­fusedly made all one. because when ever a toleration of others Religion and Conscience is pleaded for, such as are (I hope in truth) zealous for God, readily produce plenty of Scriptures written to the Church, both before and since Christs comming, all com­manding and pressing the putting forth of the uncleane, the cutting off the obstinate, the purging out the Leaven, rejecting of Heretickes. As if because brians, thornes, and phistles may not be in the Garden of the Church, therefore they must all bee pluckt up out of the Wildernesse: whereas he that is a Briar, that is, a Iew, a Turke, a Pagan, an Anti­christian to day, may be (when the Word of the Lord runs freely) a member of Iesus Christ to morrow cut out of the wilde Olive, and plan­ted into the true.

Thirdly, from this toleration of persons but holding lesser er­rours, Persecu­tors have forgotten the bles­sednesse promised to the mercifull, Math. 5. I observe the unmercifulnesse of such doctrines and hearts, as if they had forgotten the Blessednesse, Blessed are the mercifull, for they shall obtaine mercy, Math. 5. He that is sleightly and but a little hurt, shall be suffered, and meanes vouchsafed for his cure. But the deepe wounded sinners, and leprous, ulcerous, and those of bloudy issues twelve yeares to­gether, and those which have been bowed down 38. years of their life, they must not be suffered untill peradventure God may give them repen­tance; but either it is not lawfull for a godly Magistrate to rule and go­verne such a people (as some have said) or else if they be under govern­ment, and reforme not to the State Religion after the first and second admonition, the Civill Magistrate is bound to persecute, &c.

Such persons have need, as Paul to the Romanes, Chap. 12. 1. to be besought by the mercy of God to put on bowels of mercy toward such as have neither wronged them in body or goods, and therefore just­ly should not be punished in their goods or persons.

CHAP. XVII.

I Shall now trouble you (deare Truth) but with one conclusion more, which is this: viz. That if a man hold forth errour with [Page 40] a boysterous and arrogant spirit, to the disturbance of the civill Peace, he ought to be punished, &c.

To this I have spoken too, confessing that if any man com­mit ought of those things which Paul was accused of (Act. 25. 11.) he ought not to be spared, yea he ought not, as Paul saith, in such ca­ses to refuse to dye.

But if the matter be of another nature, a spirituall and divine nature, I have written before in many cases, What per­sons are guilty of breach of civil peace and might in many more, that the Worship which a State professeth may bee contradicted and preached a­gainst, and yet no breach of Civill Peace. And if a breach follow, it is not made by such doctrines, but by the boysterous and violent opposers of them.

Such persons onely breake the Cities or Kingdomes peace, The most peaceable wrongful­ly accused of peace­breaking. who cry out for prison and swords against such who crosse their judgement or pra­ctice in Religion. For as Iosephs mistris accused Ioseph of uncleannesse, and calls out for civill violence against him, when Ioseph was chaste, and her selfe guilty: So commonly the meeke and peaceable of the earth are traduced as rebells, factious, peace-breakers, although they deale not with the State or State-matters, but matters of divine and spirituall na­ture, when their traducers are the onely unpeaceable, and guilty of breach of Civill Peace.

We are now come to the second part of the Answer, which is a particular examination of such grounds as are brought against such persecution.

The first sort of grounds are from the Scriptures.

CHAP. XVIII.

FIrst, The exa­mination of what is meant by the Tares, and the command of the L. Jesus to let them alone. Matth. 13. 30, 38. because Christ commandeth to let alone the Tares to grow up together with the Wheat, untill the Harvest.

Unto which he answereth: That Tares are not Bryars and Thornes, but partly Hypocrites, like unto the godly, but indeed carnall (as the Tares are like to Wheat, but are not Wheat,) or partly such corrupt doctrines or practices as are indeed unsound, but yet such as come very near the truth (as Tares do to the Wheat) and so neer that good men may be taken with them, and so the persons in whom they grow cannot bee rooted out, but good Wheat will be rooted out with them. In such a case (saith he) Christ calleth for peaceable toleration, and not for penall prosecution, ac­cording to the third Conclusion.

The substance of this Answer I conceive to be first negative, The An­swerers fallacious exposition that Tares signifie either Persons, Doctrines or Practi­ces. that by Tares are not meant persons of another Religion and Worship, that is (saith he) they are not Briars and Thornes.

Secondly, affirmative, by Tares are meant either persons, or doctrines, or practices; persons, as hypocrites, like the godly: doctrines or practices corrupt, yet like the truth.

For answer hereunto I confesse that not onely those worthy witnesses (whose memories are sweet with all that feare God) Calvin, Beza, &c. but of later times many conjoyne with this worthy Answerer, to satis­fie themselves and others with such an Interpretation.

But alas, The An­swerer ba [...]ely af­firming a most strange in­terpreta­tion. how darke is the soule left that desires to walke with God in holy feare and trembling, when in such a waighty and mighty point as this is, that in matters of conscience concerneth the spilling of the bloud of thousands, and the Civill Peace of the World in the taking up Armes to suppresse all false Religions! when I say no evidence or demon­stration of the Spirit is brought to prove such an interpretation, nor Ar­guments from the place it selfe or the Scriptures of truth to confirme it; but a bare Affirmation that these Tares must signifie persons, or doctrines and practices.

I will not imagine any deceitfull purpose in the Answerers thoughts in the proposall of these three, Sathans subtlet [...]e about the opening of Scrip­ture. persons, doctrines, or practices, yet dare I confidently avouch that the Old Serpent hath deceived their precious soules, and by Tongue and Pen would deceive the soules of others by such a method of dividing the word of truth. A threefold Cord, and so a threefold Snare is strong, and too like it is that one of the three, either Persons, Doctrines, or Practices may catch some feet.

CHAP. XIX.

THe place then being of such great importance as concer­ning the truth of God, the bloud of thousands, yea the bloud of Saints, and of the Lord Iesus in them, I shall request your more diligent search (by the Lords holy assistance) into this Scripture. I shall make it evident, that by these Tares in this Parable are meant persons in respect of their Religion and way of Worship, open and visible professours, as bad as briars and thornes; not onely suspected Foxes, but as bad as those greedy Wolves which Paul speakes of, Acts 20. who with perverse and evill doctrines labour spiritually to devoure the flocke, and to draw away Dis­ciples after them, whose mouthes must be stopped, and yet no carnall [Page 42] force or weapon to be used against them, but their mischiefe to bee resisted with those mighty weapons of the holy Armoury of the Lord Iesus, wherein there hangs a thousand shields, Cant. 4.

That the Lord Iesus intendeth not doctrines or practices by the tares in this Parable is cleare: for

First, the Lord Iesus expresly interpreteth the good seed to be persons, and those the children of the Kingdome; and the tares also to signifie Men, and those the children of the Wicked one, ver. 38.

Secondly, Tolera­tion in Rom. 14. conside­red. Toleratiō of Jew [...]sh ceremo­nies for a time upon some grounds in the Je­w [...]sh Church, proves not toleration of Popish and Anti christian Ceremo­nies in the Christian Church, although in the State. such corrupt doctrines or practices are not to bee tolerated now as those Iewish observations (the Lords owne Ordinances) were for a while to be permitted, Rom. 14. Nor so long as till the Angels the Reapers come to reape the Harvest in the end of the world. For can we thinke that because the tender Consciences of the Iewes were to be ten­dred in their differences of meats, that therefore persons must now bee tolerated in the Church (for I speake not of the Civill State) and that to the worlds end, in superstitious forbearing and forbidding of flesh in Popish Lents, and superstitious Fridayes, &c. and that because they were to be tendred in their observation of Iewish Holidayes, that therefore un­till the Harvest or Worlds end, persons must now be tolerated (I meane in the Church) in the observation of Popish Christmas, Easter, Whitson­tide, and other superstitious Popish Festivals?

I willingly acknowledge, that if the members of a Church of Christ shall upon some delusion of Sathan kneele at the Lords Supper, keep Christ­mas, or any other Popish observation, great tendernesse ought to bee used in winning his soule from the errour of his way: and yet I see not that persons so practising were sit to be received into the Churches of Christ now, as the Iewes weake in the Faith, (that is, in the Liberties of Christ) were to be received, Rom. 14. 1. And least of all (as before) that the toleration or permission of such ought to continue till Doomes day, or the end of the world, as this Parable urgeth the Toleration: Let them alone untill the Harvest.

CHAP. XX.

AGaine, Tares proved not to signifie hypocrites Hypocrites were not intended by the Lord Iesus in this fa­mous Parable.

First, the Originall word [...], signifying all those Weeds which spring up with the Corne, as Cockle, Darnell, Tares, &c. seemes to imply such a kinde of people as commonly and generally are knowne to bee [Page 43] manifestly different from, Hence were the witnes­ses of Christ [...] and others in H. 4. his reigne called Lo [...] ­lards (as some say) from [...], weeds known well enough, hen [...]e taken for signe of barrenesse: Ius [...]lix [...] & sterl­l [...] do [...]an­ [...]u [...] a v [...]a: others con­ceive they were so cal­led from one Lolla [...]d, &c. but all Papis [...]s ac­counted them as Tares be­cause of their pro­fession. and opposite to the true worshippers of God, here called the children of the Kingdom; as these weeds, tares, cockle, darnell, &c. are commonly and presently knowne by every husbandman to differ from the wheat, and to be opposite, and contrary, and hurtfull unto it.

Now whereas it is pleaded that these tares are like the wheat, and so like that this consimilitude or likenesse is made the ground of this inter­pretation, viz. That tares must needs signifie hypocrites, or doctrines, or pra­ctices, who are like Gods children, Truth, &c.

I answer, first, The Parable holds forth no such thing, that the like­nesse of the tares should deceive the servants to cause them to suppose for a time that they were good wheat, but that as soone as ever the tares appeared, ver. 26. the servants came to the housholder about them, ver. 27. the Scripture holds forth no such time wherein they doubted or suspe­cted what they were.

It may be said they did not appeare to be tares untill the co [...]ne was in the blade, and put forth its fruit.

I answer, The false and coun­terfeit Christians appeare as soon as the true and faithfull. The one appeared as soone as the other, for so the word clearly carries it, that the seed of both having been sowne, when the wheat appeared and put forth its blade and fruit, the tares also were as early, and put forth themselves as appeared also.

Secondly, there is such a dissimilitude or unlikenesse, I say such a dissi­militude, that as soone as tares and wheat are sprung up to blade and fruit, every husbandman can tell which is wheat, and which are tares and cockle, &c.

It may be said true: So when the hypocrite is manifested, then all may know him, &c. but before hypocrites be manifested by fruits they are unknowne.

I answer, search into the Parable, and aske when was it that the ser­vants first complained of the tares to the housholder, but when they ap­peared or came in sight, there being no interim, wherein the servants could not tell what to make of them, but doubted whether they were wheat or tares, as the Answerer implies.

Secondly, when was it that the housholder gave charge to let them alone, but after that they appeared, and were known to be tares, which should imply by this interpretation of the Answerer, that when men are discovered and knowne to be Hypocrites, Hypocriti­call Christi­ans. yet stil [...] [...]uch a generation of Hypocrites in the Church must be let alone and tolerated untill the har­vest or end of the world, which is contrary to all order, piety and safety in the Church of the Lord Iesus, as doubtlesse the Answerers will grant; [Page 44] so that those Tares being notoriously knowne to be different from the Corne, The Tares cannot sig­nifie Hypo­crites. I conclude that they cannot here be intended by the Lord Iesus to signifie secret Hypocrites, but more open and apparent Sinners.

CHAP. XXI.

THe second reason why these tares cannot signifie hypocrites in the Church, Two sorts of Hypo­c [...]ites: 1. In the Church as Iudas, St. [...]o [...] M [...]g [...], and these must be to le [...]ated untill discove­red, and no longer. 2. Hypocrites in the world which a [...]e false Christians, [...]a [...]e Churches, & these the Lord Iesus wi [...] have let alone unto Harvest. I take from the Lord Iesus His own Interpretation of the field (in which both wheat and tares are sowne, which saith he is the World, out of which God chooseth and calleth His Church.

The World lyes in wickednesse, is like a Wildernesse or a Sea of wilde Beasts innumerable, fornicators, covetous, Idolaters, &c. with whom Gods people may lawfully converse and cohabit in Cities, Townes, &c. else must they not live in the World, but goe out of it, In which world as soone as ever the Lord Iesus had sowne the good seed, the children of the Kingdome, true Christianity, or the true Church; the Enemy Sathan presently in the night of security, Ignorance and Errour (whilest men slept) sowed also these tares which are Antichristians or false Christians. These strange Professours of the Name of Iesus, the Ministers and Pro­phets of God, beholding they are ready to runne to Heaven to fetch fie­ry judgements from thence to consume these strange Christians, and to pluck them by the roots out of the world: But the Son of Man, the meek Lamb of God (for the Elect sake which must be gathered out of Iew and Gentile, Pagan, Antichristian, commands a permission of them in the World, The Field by most, ge­nerally, but falsely in­terpreted the Church. untill the time of the end of the World, when the Goats and Sheep, the Tares and Wheat shall be eternally separated each from other.

You know some excellent Worthies (dead and living) have laboured to turne this Field of the World into the Garden of the Church.

But who can imagine that the Wisdome of the Father, the Lord Iesus Christ, The Lord Iesus the great tea­cher by Pa­rables, and the only expounder of them. would so open this Parable (as He professedly doth) as that it should be close shut up, and that one difficulty or locke should be opened by a greater and harder, in calling the World the Church? contrary also to the way of the Light and Love that is in Jesus, when he would purposely teach and instruct His scholars contrary to the nature of Parables and similitudes.

And lastly, to the nature of the Church or Garden of Christ.

CHAP. XXII.

IN the former Parable the Lord Iesus compared the Kingdome of Hea­ven to the sowing of Seed. The scope of the Pa­rable. The true Messengers of Christ are the [Page 45] Sowers, who cast the Seed of the Word of the Kingdome upon foure sorts of ground, Fou [...]e sorts of ground or hearers of the word in the world and but one properly in the Church, the rest sel­dome come or acciden­ [...]ally to hear the word in the Church, which word ought to be [...]itted for the feed [...]ng of the Church or flocke: prea­ching for conversion is properly out of the Church. which foure sorts of ground or hearts of men, cannot be sup­posed to be of the Church, nor will it ever be proved that the Church consisteth of any more sorts or natures of ground properly, but one, to wit, the honest and good ground, and the proper worke of the Church concernes the flourishing and prosperity of this sort of ground, and not the other unconverted [...]ree sorts, who it may be seldome or never come [...] the Church unlesse they be forced by the Civill sword, which the patern [...] or first sowers never used, and being forced they are put into a way of Religion by such a course, if not so, they are forced to live with­out [...] Religion, for one of the two must necessarily follow, as I shall prove afterward.

In the field of the World then are all those sorts of ground, high way hearers, stony and thorny ground hearers, as well as the honest and good ground, and I suppose it will not now be said by the Answerer, that those three sorts of bad grounds were hypocrites or tares in the Church.

Now after the Lord Iesus had propounded that great leading Parable of the Sower and the Seed, He is pleased to propound this Parable of the Tares, The scope of the Pa­rable of the Tares. with admirable coherence and sweet consolation to the honest and good ground, who with glad and honest hearts having received the word of the Kingdome, may yet seem to be discouraged and troubled with so many Antichristians and false Professours of the Name of Christ. The Lord Iesus therefore gives direction concerning these tares, that unto the end of the World successively in all the sorts and generations of them they must be (not approved or countenanced, but) let alone or permitted in the World.

Secondly, he gives to His owne good seed this consolation, The Lord Iesus in this [...]arable of the Ta [...]es gives dire­ction and consolation to His ser­vants. that those heavenly Reapers the Angells in the harvest or end of the World, will take an order and course with them, to wit, they shall binde them in­to bundles, and cast them into the everlasting burnings, and to make the cup of their consolation run over: He addes vers. 4. Then, then at that time shall the Righteous shine as the Sun in the Kingdome of their Father.

These tares then neither being erronious doctrines, The Tares proved pro­perly to sig­nifie Anti­christians. nor corrupt pra­ctises, nor hypocrites in the true Church intended by the Lord Jesus in this Parable; I shall in the third place by the helpe of the same Lord Jesus) evidently prove that these tares can be no other sort of sinners, but false worshippers, Idolaters, and in particular properly, Antichristians.

CHAP. XXIII.

FIrst then, these Tares are such sinners as are opposite and contrary to the children of the Kingdome visibly so declared and manifest, ver. 38. Math. 8. 12 Mat. 21. 43 Gods kingdome on Earth the visible Church. Now the Kingdome of God below, is the visible Church of Christ Jesus, according to Matth. 8. 12. The children of the Kingdome which are threatned to be cast out, seeme to be the Iewes, which were then the onely visible Church in Covenant with the Lord, when all other Nations followed other gods and worships. And more plaine is that fearefull threatning, Matth. 21. 43. The Kingdome of God shall be taken from you, and given to a Nation that will bring forth the fruits thereof.

Such then are the good seed, good wheat, children of the Kingdome, as are the disciples, members and subjects of the Lord Iesus Christ his Church & Kingdom: and therefore consequently such are the tares, as are opposite to these, Idolaters, Will-worshippers, not truly but falsly submitting to Iesus: and in especiall, the children of the wicked one, visibly so appea­ring. Which wicked one I take not to be the Devill; for the Lord Ie­sus seemes to make them distinct: The diffe­rence be­tween the Wheat & the Tares, as also be­tween these Tares and all other. He that sowes the good seed (saith he) is the Son 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, or wickednesse, the enemy that sowed them, is the Devill.

The Originall here, [...], agrees with that, Luk. 11. 4. Deliver us [...], from evill or wickednesse; opposite to the children of the Kingdome and the righteousnesse thereof.

CHAP. XXIV.

IT is true, that all drunkards, thieves, uncleane persons, &c. are opposite to Gods children.

Answ. Their opposition here against the children of the King­dome, is such an opposition as properly sights against the Religious state or Worship of the Lord Iesus Christ.

Secondly, it is manifest, that the Lord Jesus in this parable intends no other sort of sinners, unto whom he saith, Let them alone, in Church or State; for then he should contradict other holy and blessed ordinances for the punishment of offenders both in Christian and Civill State.

First, in Civill state, from the beginning of the World, God hath ar­med [Page 47] Fathers, Masters, Magistrates, to punish evill doers, Civill Ma­gistracie from the beginning of the World. that is, such of whose actions Fathers, Masters, Magistrates are to judge, and accor­dingly to punish such sinners as transgresse against the good and peace of their Civill state, Families, Townes, Cities, Kingdomes: their States, Governments, Governours, Lawes, Punishments and Weapons being all of a Civill nature: Offenders against the Civill lawes not to be per­petually tolerated. Nor of­fenders in the Church of Christ Jesus to be su [...]red. and therefore neither disobedience to parents or magi­strates, nor murther nor quarrelling, uncleannesse nor lasciviousnesse, stea­ling nor extortion, neither ought of that kinde ought to be let alone, ei­ther in lesser or greater families, townes, cities, kingdomes, Rom. 13. but seasonably to be supprest, as may best conduce to the publike safetie.

Againe secondly, in the Kingdome of Christ Iesus, whose kingdoms, officers, lawes, punishments, weapons, are spirituall and of a Soule-nature, he will not have Antichristian idolaters, extortioners, covetous, &c. to be let alone, but the uncleane and lepers to be thrust forth, the old leaven purged out, the obstinate in sinne spiritually stoned to death, and put away from Israel; and this by many degrees of gentle admonition in private and publique, as the case requires.

Therefore if neither offenders against the civill Lawes, State and peace ought to be let alone; nor the Spirituall estate, the Church of Iesus Christ ought to beare with them that are evill, Revel. 2. I conclude, that these are sinners of another nature, Idolaters, False-worshippers, Antichristians, who without discouragement to true Christians must be let alone and permitted in the world to grow and fill up the measure of their sinnes, after the image of him that hath sowen them, untill the great Harvest shall make the difference.

CHAP. XXV.

THirdly, in that the officers unto whom these Tares are referred, are the Angels the heavenly Reapers at the last day, it is cleare as the light, The great Reapers are the Angels. that (as before) these Tares cannot signifie Hypocrites in the Church, who when they are discovered and seen to be Tares opposite to the good fruit of the good seed, are not to be let alone to the Angels at Harvest or end of the world, but purged out by the Governors of the Church, and the whole Church of Christ. Againe, they cannot be of­fenders against the civill state and Common welfare, whose dealing with is not suspended unto the comming of the Angels, but unto Men, [Page 88] who (although they know not the Lord Iesus Christ, yet) are lawfull Governours and Rulers in Civill things.

Accordingly in the 4. and last place, in that the plucking up of these tares out of this field must bee let alone unto the very harvest or end of the world, it is apparent from thence, that (as before) they could not signifie hypocrites in the Church, who when they are discovered to be so, (as these tares were discovered to be tares) are not to be suffered (after the first and second Admonition) but to be rejected, and every Brother that walketh disorderly to be withdrawen or separated from: So like­wise no offendour against the Civill state, by robbery, murther, adultery, oppression, sedition, mutinie, is for ever to be connived at, and to enjoy a perpetuall toleration unto the Worlds end, as these tares must.

Moses for a while held his peace against the sedition of Korah, Da­than, The Tares to be tole­rated the longest of any sin­ners. and Abiram. David for a season tolerated Shimei, Ioab, Adonijah; but till the Harvest or end of the World, the Lord never intended that any but these spirituall and mysticall Tares should be so permitted.

CHAP. XXVI.

NOw if any imagine that the time or date is long, The dan­ger of in­fection by these tares assoyled. Lamenta­ble expe­rience hath pro­ved this true of late in Eu­rope, and lamenta­bly true in the sl [...]ugh­ter of some hun­dred thou­sands of the Eng­lish. that in the meane season they may doe a world of mischiefe before the Worlds end, as by infection, &c.

First, I answer, that as the civill State keepes it selfe with a civill Guard, in case these Tares shall attempt ought against the peace and welfare of it, let such civill offences be punished, and yet as Tares oppo­site to Christs Kingdome, let their Worship and Consciences be tolerated.

Secondly, the Church or spirituall State, City, or Kingdome hath lawes, and orders, and armories, (whereon there hang a thousand Bucklers, Cant. 4.) Weapons and Ammunition, able to break down the strongest Holds, 1 Cor. 10. and so to defend it selfe against the very Gates of Earth or Hell.

Thirdly, the Lord himself knows who are his, & his foundation remai­neth sure, his Elect or chosen cannot perish nor be finally deceived.

Lastly, the Lord Iesus here in this Parable layes downe two Reasons, able to content and satisfie our hearts [...] to bea [...]e patiently this their con­tradiction and Antichristianity, and to permit or let them alone.

First, lest the good Wheat bee pluckt up and rooted up also out of this Field of the World, if such combustions and fightings were, as to pluck up all the false professours of the name of Christ, the good wheat also [Page 49] would enjoy little peace, but be in danger to bee pluckt up and torne out of this world by such bloody stormes and tempests.

And therefore as Gods people are commanded, Ier. 29. to pray for the peace of materiall Babell, wherein they were captivated, and 1 Time. 2. to pray for all men, and specially Kings and Governors, that in the peace of the civill State they may have peace. So contrary to the opinion and practice of most (drunke with the Cup of the Whores fornication) yea, and of Gods owne people fast asleepe in Antichristian Dalilahs laps, obedience to the command of Christ to let the tares alone, will prove the onely meanes to preserve then Civill Peace, and that without obedi­ence to this command of Christ, it is impossible (without great trans­gression against the Lord in carnall policy, which will not long hold out to preserve the civill peace.

Beside, Gods people the good Wheat are generally pluckt up and persecuted, as well as the vilest idolaters, whether Jewes or Antichri­stians, which the Lord Jesus seemes in this Parable to foretell.

The second Reason noted in the Parable which may satisfie any man from wondring at the patience of God, The great & dread­full Har­vest. is this: when the world is ripe in sinne, in the sinnes of Antichristianisme (as the Lord spake of the sinnes of the Amorites, Gen. 12.) then those holy and mighty Officers and Exe­cutioners, the Angels, with their sharpe and cu [...]ting sickles of eternall vengeance, shall downe with them, and bundle them up for the everla­sting burnings.

Then shall that Man of Sin, 2 Thess. 2. be consumed by the breath of the mouth of the Lord Iesus, and all that worship the Beast and his pi­cture, and receive his mark into their forehead or their hands, shall drink of the Wine of the wrath of God which is poured out without mixture into the Cup of his indignation, and he shall be tormented wit [...] [...]i [...]e and brimstone in the presence of the holy Angels, and in the presence of the Lambe, and the smoake of their torment shall ascend up for ever and e­ver, Rev. 14. 10. 11.

CHAP. XXVII.

YOu have beene larger in vindicating this Scripture from the violence offered unto it, because as I said [...] such great consequence, as also because so many excellent [...] have not rightly [...]vided it, to the great misguiding of many precious [...], which [Page 50] otherwise might have beene turned into the paths of more peaceable­nesse in themselves and towards others.

I shall be briefer in the Scriptures following. The charge of Christ Je­sus, Let alone the Tares, was not spoken to Magi­strates, Ministers of the ci­vill state, but to Mi­nisters of the Gos­pel.

Yet be­fore you depart from this, I must crave your patience to satisfie one Ob­jection, and that is; These servants to whom the Housholder answereth, seem to be the Ministers or Messengers of the Gospel, not the Magistrates of the civill State, and therfore this charge of the Lord Jesus is not given to Magistrates to let alone false worshippers and idolaters.

Againe, being spoken by the Lora Iesus to his Messengers, it seemes to concern Hypocrites in the Church, as before was spoken, and not false worshippers in the State or World.

I answer, first, The civill Magistrate not so particular­ly spoken to as Fa­thers and Masters in the New Testamēt, and why. Eph. 5. 6. Col. 3. 4. &c. I beleeve I have sufficiently and abundantly proved, that these tares are not offenders in the civill State. Nor second­ly, Hypocrites in the Church, when once discovered so to bee, and that therefore the Lord Iesus intends a grosser kinde of Hypocrites, professing the name of Churches and Christians in the field of the World or Com­monwealth.

Secondly, I acknowledge this command [Let them alone] was ex­presly spoken to the Messengers or Ministers of the Gospel, who have no civill power or authority in their hand, and therefore not to the civill Magistrate, King, or Governour, to whom it pleased not the Lord Iesus by himselfe or by his Apostles to give particular Rules or directions con­cerning their behaviour and carriage in Civill Magistracy, as they have done expresly concerning the duty of fathers, mothers, children, masters, servants, yea and of Subjects towards Magistrates, Ephes. 5. & 6. Colos. 3. & 4. &c.

I conceive not the reason of this to be (as some weakly have done) because the Lord Jeus would not have any followers of his to hold the place of civill Magistracy, but rather that he foresaw, and the Holy Spi­rit in the Apostles foresaw how few Magistrates, A twofold state of Christia­nity, the persecuted under the Roman Emperors, and the Apostate ever since. either in the first per­secuted, or apostated state of Christianity would imbrace his yoake: in the persecuted state, Magistrates hated the very name of Christ or Christianity: In the state apostate some few Magistrates (in their per­sons holy and precious, yet) as concerning their places, as they have professed to have beene Governours or Heads of the Church, have beene so many false Heads, and have constituted so many false visible Christs.

Thirdly, I conceive this charge of the Lord Jesus to his Messengers the Preachers and Proclaimers of his minde, is a sufficient declaration [Page 51] of the minde of the Lord Iesus, if any civill Magistrate should make question what were his duty concerning spirituall things.

The Apostles, and in them all that succeed them, being commanded not to pluck up the Tares, but let them alone, received from the Lord Iesus a threefold charge.

First, Christs Messen­gers re­ceive a threefold charge in that pro­hibition of Christ, Let them alone. Gods people not to pray for [...]h [...] pre­sent ruine and de­struction of idola­ters, al­though their per­secutors, but for their peace and salva­tions. The word of God [...]ghtly de­ [...]ounced plucks up k [...]ng [...]ms. to let them alone, and not to plucke them up by prayer to God for their present temporall destruction.

Ieremie had a Commission to plant and build, to pluck up and destroy Kingdomes, Ier. 1. 10. therefore hee is commanded not to pray for that people whom God had a purpose to pluck up, Jer. 14 11. and he plucks up the whole Nation by prayer, Lament. 3. 66. Thus Elijah brought fire from heaven to consume the Captaines and the [...]ifties, 2 King. 1. and the Apostles desired also so to practise against the Samaritanes, Luc. 9. 54. but were reproved by the Lord Iesus. For contrarily, the Saints and Servants and Churches of Christ are to pray for all men, especially for all Magistrates (of what sort or Religions soever) and to seeke the peace of the City (what ever City it be) because in the peace of the place Gods people have peace also, Ier. 297. 2 Tim. 2. &c.

Secondly, Gods Messengers are herein commanded not to prophe­sie or denounce a present destruction or extirpation of all false professours of the name of Christ, which are whole Townes, Cities, and Kingdomes full.

Ieremy did thus pluck up Kingdomes in those fearfull Prophecies hee poured forth against all the Nations of the World, throughout his Chap. 24. 25. 26. &c. as did also the other Prophets in a measure, though none comparably to Ieremy and Ezekiel.

Such denunciations of present temporall judgements are not the Mes­sengers of the Lord Iesus to poure forth. Tis true, many fore and fearfull plagues are poured forth upon the Romane E [...]perours and Romane Popes in the Revelation, yet not to their utter extirpation or plucking up untill the Harvest.

Thirdly, I conceive Gods Messengers are charged to let them alone and not pluck them up, by exciting and stirring up Civill Magistrates, Kings, Emperours, Governours, Parliaments, or Generall Cou [...]ts or Assemblies, to pu [...]ish and persecute all such persons out of their Domi­nions and Territories, as worship not the true God according to the revealed will of God in Christ Iesus. Gods Mi­nisters are [...] to provoke [...] Tis [...] Eliiah thus stirred up A­hab to kill all the Priests and Prophets of Baal, [...]ut that was in [...] sig [...] ­ra [...]ive state of the Land of Canaan (as I have already and shall further [Page 52] manifest) not to be matcht or paralleld by any other State, but the spiri­tuall State or Church of Christ in all the world, 1 [...]et. 2. 9. putting the false Pro­phets and Idolaters spiritually to death by the two-edged sword and po­wer 1 Cor. 5. of the Lord Iesus, as that Church of Israel did corporally.

A [...]d therefore [...]aith Paul expresly, 1 Cor. 5. 10. Compa­nying with [...]. 1 Cor. 5 discussed. we must goe out of the world, in case we may not company in civill converse with Idola­ters &c.

It may be said some sorts of sinners are there mentioned, as Drunkards, Raylers, Extortioners, who are to bee punished by the Ci­vill Sword, why not Idolaters also? for although the Subject may law­fully converse, buy and fell, and live with such, yet the Civill Magistrate shall neverthelesse be justly blamed in suffering of them.

I answer, Lawfull converse with ido­laters in civill, but not in spi­rituall things. the Apostle in this Scripture speakes not of per­mission of either, but expresly showes the difference betweene the Church and the World, and the lawfulnesse of conversation with such persons in civill things, with whom it is not lawfull to have converse in spirituals: secretly withall foretelling, that Magistrates and Peo­ple, whole States and Kingdomes should bee Idolatrous and Anti­christian, yet with whom notwithstanding the Saints and Churches of God might lawfully cohabit, and hold civill converse and conversation.

Concerning their permission of what they judge Idolatrous, I have and shall speake at large.

Oh how contrary unto this command of the Lord Iesus have Dange­rous and ung [...]oun­ded zeale. such as have conceived themselves the true Messengers of the Lord Ie­sus, in all ages, not let such Professours and Prophets alone, whom they have judged Tares, but have provoked Kings and Kingdomes (and some one of good intentions and zeale to God) to prosecute and per­secute such even unto death? Amongst whom Gods people (the good wheat) hath also beene pluckt up, as all Ages and Histories testifie, and too too oft the World laid upon bloody heapes in civill and intestine de­solations on this occasion. All which would bee prevented, and the greatest breaches made up in the peace of our owne or other Coun­tries, were this command of the Lord Jesus obeyed, to wit, to let them alone untill the Harvest.

CHAP. XXVIII.

I Shall conclude this controversie about this Parable in this briefe [...] and recapitulation of what hath beene said, I hope by the evident de­monstration [Page 53] of Gods Spirit to the conscience I have [...]

First, that the Tares in this Parable cannot signifie Doctrines or Pra­ctices (as was affirmed) but Persons.

Secondly, the Tares cannot signifie Hypocrites in the Church either undiscovered or discovered.

Thirdly, the Tares here cannot signifie Scandalous Offenders in the Church.

Fourthly, nor scandalous offenders in life and conversation against the Civill state.

Fifthly, The field in which these Tares are sowne, is not the Church

Againe affirmatively: First, the Field is properly the World, the Civill State or Common-wealth.

Secondly, The Tares here intended by the Lord Iesus, are Anti­christian idolaters, opposite to the good seed of the Kingdome, true Chri­stians.

Thirdly, the ministers or messengers of the Lord Iesus ought to let them alone to live in the world, [...] neither seeke by prayer or prophesie to pluck them up before the Harvest.

Fourthly, this permission or suffering of them in the field of the World, is not for hu [...]t, but for common good, even for the good of the good Wheat, the people of God

Lastly, the patience of God is, and the patience of Men ought to be exercised toward [...], and yet notwithstanding their doome is fearfull at the harvest, even gathering, bund [...]ng, and everlasting burnings by the mighty hand of the Angels in the end of the World.

CHAP. XXIX.

THe second Scripture brought against such persecution for cause of Conscience, M [...]th. 15. 14. the se­ [...] Scri­pture con­trov [...]rted in this cause. is Matth. 15. 14. where the Disciples being troubled at the Pharises cariage toward the Lord Iesus and his doctrines, and relating how they were offended at him, the Lord Iesus commandeth his Disciples to let them alone, and gives this [...], that the blinde lead the blinde, and both should fall into the ditc [...].

Unto which, Answer is made, ‘That it makes nothing to the Cause, because it was spoken to his private Disciples, and not to publique Officers in Church or State: and also, because [Page 54] it was spoken in regard of not troubling themselves, or re­garding the offence which the Pharises tooke.’

I answer, (to passe by his assertion of the privacie of the Apostles) in that the Lord Iesus commanding to let them alone, that is, not onely not be offended themselves, but not to meddle with them; it appeares it was no ordinance of God nor Christ for the Disciples to have gone fur­ther, and have complained to, Christ Je­sus never directed his Disci­ples to the civill Ma­gistrate for help in his cause. and excited the Civill Magistrate to his duty: which if it had been an Ordinance of God and Christ, either for the vindicating of Christs doctrine, or the recovering of the Pharises, or the preserving of others from infection, the Lord Iesus would never have commanded them to omit that which should have tended to these holy ends.

CHAP. XXX.

IT may be said, that neither the Romane Caesar, nor Herod, no [...] Pilate knew ought of the true God, or of Christ; and it had been in vaine to have made complaint to them who were not sit and compe­tent, but ignorant and opposite Iudges.

I answer first, Pauls ap­pealing to Caesar. Civill Ma­gistrates never ap­pointed by God, D­fenders of the Faith of Jesus. Every o [...] is bound to put forth him selfe to his utmost power in Gods bu­sinesse; & wh [...]re it stops, the guilt will lie. this removes (by the way) that stumbling block which many fall at, to wit, Pauls appealing to Caesar; which since he could not in common sense doe unto Caesar as a competent Iudge in such cases, and wherein he should have also denied his own Apostle­ship or office, in which regard (to wit in matters of Christ) he was higher then Caesar himselfe: it must needs follow, that his appeale was meerly in respect of his Civill wrongs, and false accusations of sediti­on, &c.

Secondly, if it had been an Ordinance of God, that all Civill Magi­strates were bound to judge in causes spirituall or Christian, as to sup­presse heresies, defend the faith of Iesus; although that Caesar, Herod, Pi­late were wicked, ignorant and opposite, yet the Disciples and the Lord Christ himselfe had been bound to have performed the duty of faithfull Subjects, for the preventing of further evill, and the clearing of them­selves, and so to have left the matter upon the Magistrates care and conscience, by complaining unto the Magistrate against such evils; for every person is bound to goe so far as lies in his power for the pre­venting and the redressing of evill; and where it stops in any, and runs nor cleere, there the guilt, like filth or mud, will lie.

Thirdly, had it been the holy purpose of God to have established the [Page 55] doctrine and kingdome of his Son this way, Christ could have easi­ly been furnished with god­ly Magi­strates, if he had so appointed, since his comming, he would have furnished Common-weales, Kingdomes, Cities, &c. then and since, with such temporall Powers and Magistrates as should have been ex­cellently sit and competent: for he that could have had legions of An­gels, if he so pleased, could as easily have been, and still be furnished with legions of good and gracious Magistrates to this end and pur­pose.

CHAP. XXXI.

IT is generally said, that God hath in former rimes, and doth still, and will hereafter stirre up Kings and Queenes, &c.

I answer, that place of Isa. 49. 23. will appeare to be far from pro­ving such Kings and Queenes Iudges of Ecclesiasticall causes: and if not Iudges, they may not punish.

In Spirituall things, themselves are subject to the Church, and cen­sures of it, although in Civill respects superior. How shall those Kings and Queenes be supreme Governours of the Church, and yet lick the dust of the Churches feet? Gods Is­rael ear­nest with God for in Arme of Flesh, which God gives in his anger, and takes a­way in his wrath. The pu­nishment of blind Pharises, though let alone, yet is greater then any corporall punish­ment in the world, in 4 re­spects. as it is there exprest.

Thirdly, Gods Israel of old were earnest with God for a King, for an Arme of Flesh, for a King to protect them, as other Nations had. Gods Israel still have ever been restlesse with God for an Arme of flesh.

God gave them Saul in his anger, and took him away in his wrath: And God hath given many a Saul in his Anger, that is, an Arm of Flesh in the way of his Providence, (though I judge not all persons whom Saul in his Calling typed out, to be of Sauls spirit) for I speake of a State and outward visible Power only.

I adde, God will take away such stayes on whom Gods people rest, in his wrath, that King David, that is, Christ Iesus the Antitype, in his own Spirituall power in the hands of the Saints, may spiritually and for ever be advanced.

And therefore I conclude, it was in one respect that the Lord Iesus said, Let them alone, because it was no Ordinance for any Disciple of Iesus to prosecute the Pharises at Caesars Bar.

Beside, let it be seriously considered by such as plead for present cor­porall punishment, as conceiving that such sinners (though they breake nor Civill peace) should not escape unpunished, I say, let it be consi­dered, though for the present their punishment is deferred, yet the pu­nishment inflicted on them will be found to amount to an higher pitch [Page 56] then any corporall punishment in the World beside, and that in these foure respects.

CHAP. XXXII.

FIrst by just judgement from God false teachers are starke blinde, Gods sword hath strucke out the right eye of their minde and spirituall under­derstanding, The eye of the [...] struck out is worse then for both right and left eye of the body to be [...] out tenne thousand times. ten thousand times a greater punishment then if the Magi­strate should command both the right and left eye of their bodies to bee bored or pluckt out, and that in so many fearfull respects if the blinde­nesse of the soule and of the body were a little compared together, whe­ther we looke at that want of guidance, or the want of joy and pleasure, which the light of the eye affordeth; or whether we looke at the dam­age, shame, deformity and danger, which blindenesse brings to the out­ward man, and much more true in the want of the former, and miseris of the latter in spirituall and soule blindenesse to all eternity.

Secondly, how fearfull is that wound that no Balme in Gilead can cure? How d [...]eadfull is that blindenesse which for ever to all eye-salve is incurable? For if persons be wilfully and desperately obstinate (af­ter light shining forth) let them alone faith the Lord. Some soules in­curable, whom not only cor­porall b [...] spirituall phys [...]ke can no­thing availe. So spake the Lord once of Ephraim, Ephraim is joyned to Idolls, let him alone, Hos. 7. what more lamentable condition then when the Lord hath given a poor sinner over as a hopelesse patient, incurable, which we are wont to ac­count a [...]orer affliction, then if a man were torne and rack'd, &c.

And this I speake not that I conceive that all whom the Lord Iesus commands His servants to passe from, and let alone, to permit and to­lerate (when it is in their power corporally to molest them) I say that all are thus [...]cura [...]le, yet that sometimes that word is spoken by Christ Jesus to [...]is servants to be patient, for neither can corporall or spiritu­all [...] or Physicke ever heale or cure [...]em.

Thirdly, their end is the Ditch, that bottomlesse pit of everlasting se­paration [...] the holy and sweet Presence of the Father of Lights, Goodnesse and Mercy it selfe, The bot­tom [...] blind [...]all. enalesse, [...], in extremity, universality, and eternity of torments, which most direfull and lamen [...]able downe­fall, should strike a [...]oly fear & trembling into all [...] see the Pit, whi­th [...] [...] are [...]umbling, and cause us to strive so far as [...] by the spirituall eye-salve of the Word of God to heale and [...] [...]hei [...] soule-destroying blindenesse.

[...], of those that fall into this [...]e [...]full Ditch, both leader and followers, how deplorable in more especiall manner is the leaders case, [Page 57] upon whose necke the followers tumble, the ruine not only of his owne soule, being horrible, but also the ruine of the followers soules eternal­ly galling and tormenting.

Some will say these things are indeed full of horrour, yet such is the state of all sinners and of many Malefactours, whom yet the State is bound to punish, and sometimes by death it selfe.

I answer, The Civill Magistrate beareth not the sword in vaine, but to cut off Civill offences, yea and the offendours too in case: But what is this to a blinde Pharisce, resisting the Doctrine of Christ, who happily may be as good a subject, and as peaceable and profitable to the Civill State as any, and for his spirituall offence against the Lord Iesus, in denying Him to be the true Christ, he suffereth the vengeance of a dreadfull judgement both present and eternall, as before.

CHAP. XXXIII.

YEa but it is said that the blinde Pharises misguiding the sub­jects of a Civill State, Soul kil­ling the ch [...]efest murder. No Magi­strate can execute true justice in killing soule for soule, but christ Je­sus who by typicall death in the Law, typed out spirituall in the Gospel. A great mistake in most to conceive that dead men, that is, soules dead in sin may be in­fected by false do­ctrine. greatly sinne against a Civill State, and therefore justly suffer civill punishment; for shall the Civill Magistrate take care of outsides only, to wit, of the bodies of men, and not of soules, in labouring to procure their everlasting welfare?

I answer, It is a truth, the mischiefe of a blinde Pharises blinde guidance is greater then if he acted Treasons, Murders, &c. and the losse of one soule by his seduction is a greater mischiefe then if he blew up Parliaments, and cuts the throats of Kings or Emperours, so pretious is that invaluable Jewell of a Soul, above all the present lives and bodies of all the men in the world I and therefore a firme Justice calling for eye for eye, tooth for tooth, life for life; calls also soule for soule, which the blinde-guiding seducing Pharisee shall surely pay in that dreadfull Ditch, which the Lord Jesus speakes of, but this sentence a­gainst him the Lord Jesus only pronounceth in His Church, His spiritu­all judicature, and executes this sentence in part at present and hereafter to all eternity: Such a sentence no Civill Iudge can passe, such a Death no Civill sword can in [...]lict.

I answer secondly, Dead men cannot be infected, the civill state the world, being in a naturall state dead in sin (what ever be the State-Reli­gion unto which persons are forced) it is impossible it should be infected: Indeed the living, the beleeving, the Church and spirituall state, that and that onely is capable of infection; for whose helpe we shall presently [Page 58] see what preservatives, and remedies the Lord Iesus hath appointed.

Moreover as we see in a common plague or infection the names are ta­ken how many are to dye, All natu­rall men being dead in sin, yet none die everlast­ingly but such as are thereunto ordained. and not one more shall be strucke, then the destroying Angel hath the names of. So here, what ever be the soule infection breathed out from they lying lips of a plague-sicke Pharisee, yet the names are taken, not one elect or chosen of God shall perish, Gods sheep are safe in His eternall hand and counsell, and he that knowes his ma­teriall, knows also his mysticall stars, their numbers, and calls them every one by name, none fall into the Ditch on the blinde Pharises backe, but such as were ordained to that condemnation, both guid and followers, 1 Pet. 2. 8. Iude 4. The vessells of wrath shall breake and split, and only they to the praise of Gods eternall justice, Rom. 9.

CHAP. XXXIV.

BUt it is said, be it granted that in a common plague or infection none are smitten and dye but such as are appointed, yet it is not only every mans duty, but the common duty of the Magistrate to prevent infection, and to preserve the common health of the place; like­wise though the number of the Elect be sure, and God knowes who are His, yet hath He appointed meanes for their preservation from perdition, and from infection, and therefore the Angel is blamed for suffering Ba­laams doctrine, and Iesabel to seduce Christ Jesus His servants, Rev. 2. Tit. 3. 10. Rom. 16. 17.

I answer, The Lord Jesus hath not lest his Church without spirituall antidotes and reme­dies a­gainst infection. Let that Scripture and that of Titus reject an He­reticke, and Rom. 16. 17. avoid them that are contentious, &c. let them, and all of like nature be examined, and it will appeare that the great and good Physitian Christ Iesus, the Head of the Body, and King of the Church hath not been unfaithfull in providing spirituall antidotes and preservatives against the spirituall sicknesses, sores, weaknosses, dangers of his Church and people; but he never appointed the civill sword for ei­ther antidote or remedy, as an addition to those spiritualls, which he hath left with his wife, his Church or People.

Hence how great is the bondage, the captivity of Gods owne People to Babylonish or confused mixtures in Worship, The mise­rable bon­dage Gods people live in. and unto worldly and earthly policies to uphold State Religions or Worships, since that which is written to the Angel and Church at Pergamus, shall be interpreted as sent to the Governour and City of Pergamus, and that which is sent to Titus, and the Church of Christ at Creet must be delivered to the civill officers and City thereof.

[Page 59] But as the Civill Magistrate hath his charge of the bodies and goods of the subject: So have the spirituall Officers, Governours and overseers of Christs City or Kingdome, the charge of their souls, and soule safety: Hence that charge of Paul to Tim. 1 Tim. 5. 20. Them that sinne rebuke before all, that others may learne to fear. This is in the Church of Christ a spirituall meanes for the healing of a soule that hath sinned, or taken infection, and for the preventing of the infecting of others, that others may learne to feare, &c.

CHAP. XXXV.

IT is said true that Titus and Timothy, and so the Officers of the Church of Christ are bound to prevent soule infecti­on: But what hinders that the Magistrate should not be charged also with this duty?

I answer, many things I have answered, and more shall; at present I shall only say this: The Kings and Queens of England Go­vernours of the Church. If it be the Magistrate duty or of­fice, then is he both a Temporall and Ecclesiasticall officer; con­trary to which most men will affirme: and yet we know the poli­cie of our owne Land and Country hath established to the Kings and Queens thereof, the supreme heads or governours of the Church of England.

That doctrine and distinction that a Magistrate may punish an Heretick civilly will not here availe; Strange confu­sion in punish­ments. for what is Babel if this be not confusedly to punish corporall or civill offences with spirituall or Church censures (the offendour not being a member of it) or to pu­nish Woe were it with the civill Magistrate if he bloud of soules (beside the ordinary care of the bo­ [...]ies [...]d goods [...]f [...]) sh [...]uld [...]ry [...] him. soule or spirituall offences with corporall or temporall weapons proper to Delinquents against the temporall or civill state.

Lastly, woe were it with the civill Magistrate (and most intole­rable burthens do they lay upon their backs that teach this doctrine) if together with the common care and charge of the Commonwealth (the peace and safety of the Towne, City, State or Kingdome) the bloud of every soule that perisheth should cry against him, unlesse he could say with Paul, Acts 20. (in spirituall regards) I am clear from the blould of all men, that is the bloud of soules, which was his charge to looke after, The Magi­strates duties toward the Church the Sp [...]se of Christ. so far as his preaching went, not the bloud of bodies which belongeth to the civill Magistrate.

I acknowledge he ought to cherish (as a foster-father) the Lord Iesus in his truth, in his Saints, to cleave unto them himselfe, and [Page 60] to countenance them even to the death, yea also to breake the teeth of the Lions, who offer Civill violence and injury unto them.

But, to see all his Subjects Christians, to keepe such Church or Christians in the purity of worship, and see them doe their duty, this belongs to the Head of the Body Christ Iesus, and such spiritu­all Officers as he hath to this purpose deputed, whose right it is ac­cording to the true paterne: Usurpers and true heires of the spirituall Crowne of Je­sus. Abimelech, Saul, Adonijah, Athalia were but usurpers: David, Salomon, Ioash, &c. they were the true heires and types of Christ Iesus in His true Power and Authority in His Kingdome.

CHAP. XXXVI.

THe next Scripture brought against such persecution is Luke 9. 54, 55. Luke 9. 54. 55 discussed. where the Lord Jesus reproved His Disciples, who would have had fire come downe from Heaven, and devoure those Samaritanes [...] that would not receive Him in these words: You know not of what spirit you are, the Son of Man is not come to destroy mens lives, but to save them.

With this Scripture Mr. Cotton joynes the fourth, and answers both in one, which is this, 2 Tim. 2. 24. The servant of the Lord must not strive, but must be gentle toward all men, suffering the evill men, instructing them with meeknesse that are contrary minded and oppose themselves, proving if God peradventure will give them repentance that they may acknowledge the truth, and that they may recover themselves out of the snare of the Divell who are taken captive by him at his will.

Unto both these Scriptures it pleaseth him thus to answer: ‘Both these are directions to Ministers of the Gospel how to deale (not with obstinate offendors in the Church who sin against con­science, but) either with men without as the Samaritanes were, and many unconverted Christians in Creet, whom Titus (as an Evan­gelist) was to seek to convert:’

‘Ot at best with some Iewes or Gentiles in the Church, who though carnall, yet were not convinced of the errour of their way: And it is true it became not the Spirit of the Gospel to con­vert Aliens to the Faith (such as the Samaritanes were) by fire and brimstone, An excellent saying of per­secutors them­selves [...] nor to deale harshly in publicke Ministery or pri­vate conference with all such severall minded men as either had [Page 61] not yet entred into Church fellowship, or if they had did hitherto sin of ignorance, not against Conscience: But neither of both these Texts doe hinder the Minister of the Gospel to proceed in a Church way against Church members, when they become scandalous offenders either in life o [...] doctrine, much lesse doe they speake at all to the Civill Magistrate.’

CHAP. XXXVII.

THis perplexed and ravelled Answer, wherein so many things and so doubtfull are wrapt up and intangled to­gether, I shall take in pieces.

First, The Answerer when he should speake to toleration in the State, [...]unnes to pu­nishments in the Church, which none can deny. concerning that of the Lord Iesus rebuking his Disciples for their rash and ignorant bloudy zeale (Luc. 9.) desiring corporall destruction upon the Samaritanes for refusing the Lord Iesus, &c. the Answerer affirmeth, that hindreth not the Ministers of the Gospell to proceed in a Church way against scandalous offenders, which is not here questioned, but maintained to bee the holy will of the Lord, and a sufficient censure and punishment, if no civill offence a­gainst the Civill State be committed.

Secondly (saith hee) ‘Much lesse doth this speake at all to the Civill Magistrate.’

Where I observe that he implyes that beside the censure of the Lord Iesus, in the hands of his spirituall governours, for any spirituall evill in life or doctrine, If the Civill Magistrate be a Christian, he is bound to be like Christ in saving, not de­stroying mens bodies. The civill Magistrate bound not to inflict nor to suffer any o­ther to inflict violence, stripes, or any corporall pu­nishment for evill against Christ. the Civill Magistrate is also to inflict corpo­rall punishment upon the contrary minded: whereas

First, if the Civill Magistrate be a Christian, a Disciple or follow­er of the meeke Lambe of God, he is bound to be far from destroying the bodies of men, for refusing to receive the Lord Iesus Christ, for otherwise hee should not know (according to this speech of the Lord Iesus) what spirit he was of yea and to be ignorant of the sweet end of the comming of the Son of Man, which was not to destroy the bodies of Men, but to save both bodies and soules, vers. 55. 56.

Secondly, if the Civill Magistrate, being a Christian, gifted, pro­phesie in the Church, 1 Corinth. 1. 14. although the Lord Iesus Christ, whom they in their owne persons hold forth, shall be refused, yet they are here forbidden to call for fire from heaven, that is, to pro­cure or inflict any corporall judgement upon such offenders, remem­bring the end of the Lord Iesus his comming, not to destroy mens lives, but to save them.

[Page 62] Lastly, this also concernes the conscience of the Civill Magistrate, as he is bound to preserve the civill peace and quiet of the place and people under him, he is bound to suffer no man to breake the Civill Peace, by laying hands of violence upon any, though as vile as the Samaritanes for not receiving of the Lord Iesus Christ.

It is indeed the ignorance and blinde zeale of the second Beast, the false Prophet, Rev. 13. 13. Revel. 13. 13. Fire from heaven. What the fire from heaven is which the fals Prophet brin­geth downe. to perswade the civill Powers of the earth to persecute the Saints, that is, to bring fiery judgements upon men in a judiciall way, and to pronounce that such judgements of imprison­ment, banishment, death, proceed from Gods righteous vengeance upon such Hereticks. So dealt divers Bishops in France, and England too in Queene Maries dayes with the Saints of God at their putting to death, declaiming against them in their Sermons to the people, and proclaiming that these persecutions even unto death were Gods just judgements from heaven upon these Heretickes.

CHAP. XXXVIII.

DOubtlesse such fiery spirits (as the Lord Jesus said) are not of God: I pray speake to the second place out of Timo­thy, 2. Epist. 25. 26. 2 Tim. 3. 25. 26. examined.

I acknowledge this instruction to be meeke and patient, &c. is properly an instruction to the Ministers of the Gospel. Yet divers Arguments from hence will truly and fairly be collected, to manifest and evince how farre the civill Magistrate ought to bee from dealing with the civill sword in spirituall cases.

And first by the way [...] I desire to aske, What were these uncon­verted Christians in Crete, which the Answerer compareth with the Samaritanes, whom Titus (saith he) as an Evangelist was to seek to convert; and whether the Lord Iesus have any such Disciples and Followers, who yet are visibly in an unconverted estate. O that it may please the Father of mercies, the Father of lights, to awaken and open the eyes of all that feare before him, that they may see whe­ther this be the Language of Canaan, or the Language of Ashdod.

What is an unconverted Christian but in truth an unconverted Con­vert? A quaere what the Answerer meanes by his unconverted Christian in Crete. that is in English, one unturned turned: unholy holy: Disciples or Followers of Iesus not following of him: In a word, that is Chri­stians or anointed by Christ, Antichristians not anointed with the Spirit of Iesus Christ.

[Page 63] Certaine it is, The originall of Christians. such they were not unto whom the Spirit of God gives that name, Act. 11. And indeed whither can this tend but to uphold the blasphemy of so many as say they are Iewes, that is, Chri­stians, but are not? Rev. 2. But as they are not Christians from Christ, but from the Beast and his Picture, so their proper name from An­tichrist, is Antichristians.

How sad yet and how true an evidence is this, The Answe­rer yet in the unconverted Churches and worships. that the soule of the Answerer (I speake not of his inward soule and person, but of his worship) hath never yet heard the call of the Lord Iesus, to come out from those unconverted Churches, from that unconverted An­tichristian Christian world, and so from Antichrist Belial, to seeke fellowship with Christ Iesus, and his converted Christians, Disciples after the first patterne.

Againe, I observe the haste and light attention of the Answerer to these Scriptures (as commonly the spirits of Gods children in matters of Christs Kingdome are very sleepy) for these persons here spoken of were not (as he speakes) unconverted Christians in Crete, Gods people sleepy in the matters of Christs King­dome, Cant. 5. 2. whom Titus as an Evangelist was to convert, but they were such opposites as Timothy (to whom Paul writes this Letter at Ephesus) should meet withall.

CHAP. XXXIX.

BUt what is there in this Scripture of Timothy alledged concerning the civill Magistracy?

I argue from this place of Timothy in particular, thus. 1 Cor. 14. Patience and [...]eeknesse re­quired in all that open Christs my­steries.

First, if the civill Magistrates hee Christians, or members of the Church, able to prophesie in the Church of Christ, then I say as before, they are bound by this command of Christ to suffer opposition to their doctrine, with meeknesse and gentlenesse, and to be so farre from striving to subdue their opposites with the civill sword, that they are bound with patience and meeknesse to wait if God peradventure will please to grant repentance unto their opposites.

So also it pleaseth the Answerer to acknowledge in these words: ‘It becomes not the Spirit of the Gospel to convert Aliens to the Faith (such as the Samaritanes, and the unconverted Christi­ans in Crete) with Fire and Brimstone.’

Secondly, be they oppositions within, and Church members (as the Answerer speakes) become scandalous in doctrine, (I speake not of [Page 64] scandals against the civill State, which the civill Magistrate ought to punish) it is the Lord onely (as this Scripture to Timothy implyes) who is able to give them repentance, The civill Sword may make a Nati­on of Hypo­crites & Anti­christians, but not one Chri­stian. and recover them out of Sa­thans snare: to which end also he hath appointed those holy and dreadfull censures in his Church or Kingdome. True it is, the Sword may make (as once the Lord complained, Isa. 10.) a whole Nation of Hypocrites: But to recover a Soule from Sathan by repentance, and to bring them from Antichristian doctrine or worship, to the do­ctrine or worship Christian, in the least true internall or externall sub­mission, that only works the All-powerfull God, by the sword of his Spirit in the hand of his Spirituall officers.

What a most wofull proofe hereof have the Nations of the Earth given in all Ages? Wonderfull changes of Religion in England. And to seeke no further then our native Soyle, within a few scores of yeeres, how many wonderfull changes in Religion hath the whole Kingdome made, according to the change of the Governours thereof, in the severall Religious which they themselves imbraced! Henry the 7. finds and leaves the king­dome absolutely Popish. Henry the 8. casts it into a mould half Popish halfe Protestant. Englands changes in point of Reli­gion. Edward the 6. brings forth an Edition all Prote­stant. Queene Mary within few yeares defaceth Edwards worke, and renders the Kingdome (after her Grandfather Hen. 7. his pattern) all Popish. Maries short life and Religion ends together: and Eli­zabeth reviveth her Brother Edwards Modell, all Protestant: And some eminent Witnesses of Gods Truth against Antichrist, have en­clined to believe, that before the downfall of that Beast, England must once againe how down her faire Neck to his proud usurping yoake and foot.

It hath been Englands sinfull shame, to fashion & change their Garments and Religions with wondrous ease and lightnesse, as a higher Power, a stronger Sword hath prevailed; after the ancient patterne of Nebuchaanezzars bowing the whole world in one most solemne uniformitie of worship to his Golden Image, Dan. 3.

CHAP. XL.

BUt it hath been thought, or said, Shall oppositions against the Truth escape unpunished? will they not prove mischie­vous, &c.

I answer (as before) concerning the blinde Guides (in [Page 65] case there be no Civill offence committed) the Magistrates, The miserie of opposites a­gainst the Truth. & all men that by the mercy of God to themselves discerne the miserie of such Opposites, have cause to lament and bewaile that fearfull condition wherein such are entangled, to wit, in the snares & chains of Satan, with which they are so invincibly caught and held, that no power in Heaven or Earth, but the Right hand of the Lord in the meeke and gentle dispensing of the Word of Truth, can release and quit them.

Those many false Christs (of whom the Lord Jesus forewarnes, Mat. 24.) have sutably their false bodies, faith, spirit, Baptisme, as the Lord Jesus, hath his true body, A difference between the true and false Christ and Christians. faith, spirit, &c. Ephes. 4. corre­spondent also are their weapons, and the successe, issue, or operation of them. A carnall weapon or sword of steele may produce a carnall repentance, a shew, an outside, an uniformitie through a State or Kingdome: But it hath pleased the Father to exalt the Lord Iesus only, to be a Prince (armed with power and meanes sufficient) to give repentance to Israel, Acts 5. 31.

Accordingly an unbelieving Soule being dead in sinne (although he be changed from one worship to another, like a dead man shifted into severall changes of apparell) cannot please God, Heb. 11. and consequently, whatever such an unbelieving & unregenerate person acts in Worship or Religion, The worship of unbelieving unregenerate persons. it is but sinne, Rom. 14. Preaching sinne, praying (though without beads or booke) sinne; breaking of bread, or Lords supper sinne, yea as odious as the oblation of Swines blood, a Dogs neck, or killing of a Man, Isa. 66.

But Faith it is that gift which proceeds alone from the Father of Lights, Phil. 1. 29. and till he please to make his light arise and open the eyes of blind sinners, their soules shall lie fast asleep (and the faster, in that a sword of steele compells them to a worship in hypo­crisie) in the dungeons of spirituall darknesse and Sathans slavery.

I adde, that a civill sword The danger & mischiefe of a civill sword in Soule matters, which makes the civill Ma­gistrate deeply guilty of all those evils which he aims to suppresse. (as wofull experience in all ages hath proved) is so far from bringing or helping forward an opposite in Religion to repentance, that Magistrates sinne grievously against the worke of God and blood of Soules, by such proceedings. Because as (commonly) the suffrings of false and Antichristian Teachers harden their followers, who being blind, by this meanes are occasioned to tumble into the ditch of Hell after their blind leaders, with more inflamed zeale of lying confidence. So secondly, vio­lence and a sword of steele begets such an impression in the sufferers, [Page 66] that certainly they conclude (as indeed that Religion cannot be true which needs such instruments of violence to uphold it so) that Per­secutors are far from soft and gentle commiseration of the blindnesse of others. That cannot be a true Reli­gion, which needs carnall weapons to uphold it. Persecutors beget a per­swasion of their crueltie in the hearts of the persecu­ted. To this purpose it pleased the Father of Spirits, of old, to constraine the Emperour of Rome, Antoninus Pius, Antoninus Pi­us his golden act. to write to all the Governours of his Provinces to forbeare to persecute the Christi­ans, because such dealing must needs be so far from converting the Christians from their way, that it rather begat in their mindes an o­pinion of their crueltie, &c.

CHAP. XLI.

THe next Scripture against such persecution, is that of the Prophet, Isa. 24. together with Mic. 4. 3. they shall break their swords into plough-shares, Isa. 2. 4. Mic. 4. 3. Isa. 11. 9. concerning Christs peace able Kingdom discussed. and their speares into pruning-hookes, Isa. 11. 9. There shall none hurt or destroy in all the mountaine of my Holinesse.

Unto which it pleased Mr. Cotton to say, ‘That these predictions doe onely shew, first, with what kinde of weapons he should sub­due the Nations to the obedience of the faith of the Gospell, not by fire and sword, and weapons of War, but by the power of the Word and Spirit of God, which faith he, no man doubts of.’

Secondly, Mr. Cottons excellent in­terpretation of those Prophe­cies. those predictions of the Prophets shew, what the meeke and peaceable temper will be of all true converts to Christi­anity; not Lyons or Leopards, not cruell oppressors nor malignant op­posers or biters one of another: but doth not forbid them to drive ravenous wolves from the sheep-fold, and to restraine them from devouring the sheep of Christ.

In this first excellent and truly Christian Answer, me thinks the Answerer may heare a voyce from Heaven, His doctrine and practice condemned by that interpretation. Out of thine owne mouth will I judge thee: For what can be said more hea­venly by the tongues of Men and Angels, to shew the heavenly meek temper of all the Souldiers of the Lambe of God, as also to set forth what are the Spirituall weapons and ammunition of the holy war and battle of the Gospell and Kingdome of Iesus Christ, for the subduing of the Nations of the World unto him.

And yet out of the same mouth (which should not be, faith Iames) proceeds good and evill, sweet and sowre; for he addes: But this doth not forbid them to drive ravenous wolves from the [Page 67] sheepfold, and to restraine them from devouring the sheepe of Christ.

In these words (according to the judgement here main­tained by him) he fights against the former truth (to wit, that by spirituall weapons Christ Iesus will subdue the Nations of the Earth to the obedience of the Gospel) for by driving away these Wolves hee intends not onely the resistance and violence which the Shepherds of Christ ought spiritually to make, but the civill resistance of the materi­all Swords, Spirituall and mysticall Wolves. Staves Guns, &c. Whence [...] I argue, that same power that forceth the evill (or Wolves) out, forceth the good (the Sheepe) in; for of the same or like things is the same or like reason; as the same arme of flesh that with a staffe beats off a Wolfe, with a Rod and Hooke brings in the Sheepe: the same dog that assaulteth and teareth the Wolfe, frighteth and forceth in the straggling Sheep.

CHAP. XLII.

BVt for the clearer opening of this mystery, I pray expli­cate that Scripture where the Spirit of God is pleased to use this similitude of Wolves, Act. 20. 29. opened. Acts 20. 29. out of which (keeping to the Allegory) I shall propose these Quaeries.

First, what Wolves were these Paul warnes of?

Answ. Wolves literally he will not say: Nor secondly, persecutors of the Flock, such as the Romane Emperours were, Magi­strates under him.

Therefore (thirdly) such as brought other Religions and Worships, What those Wolves were Act. 20. 29. as the Spirit of God opens it, vers. 30. Such as amongst themselves should speake perverse things, as many Antichrists did, and especial­ly The Antichrist. And I aske whether or no such as may hold forth other Worships or Religions, (Iewes, Turkes, or Antichristians) may not be peaceable and quiet Subjects, loving and helpfull neighbours, faire and just dealers, true and loyall to the civill government? It is cleare they may from all Reason and Experience in many flourishing Cities and Kingdomes of the World, and so offend not against the civill State and Peace; nor incurre the punishment of the civill sword, notwithstanding that in spirituall and mysticall account they are rave­nous and greedy Wolves.

2. I quaere to whom Paul gave this charge to watch a­gainst them, vers. 31.

They were not the Magistrates of the City of Ephesus, but the Elders or Ministers of the Church of Christ (his mysticall flock of sheepe) at Ephesus: Vnto them was this charge of watching given, and so consequently of driving away these Wolves.

And however that many of these charges and exhortations given by that One Shepherd Christ Iesus to the Shepherds or Ministers of Churches, Charges dire­cted to Mini­sters of the spiritual king­dome, fasly applyed to the Magistrates of the civill. be commonly attributed and directed (by the Answerer in this discourse) to the civill Magistrate; yet I desire in the feare and holy presence of God it may bee inquired into, whether in all the Will or Testament of Christ there bee any such word of Christ No word of Christ to the civill Magi­strate to feed his flock, but to his Mini­sters, who (if true) have spi­rituall power sufficient a­gainst spiritu­all Wolves. by way of command, promise, or example, countenancing the Governors of the civill State to meddle with these Wolves, if in civill things peaceable and obedient.

Truly if this charge were given to the Magistrates at E­phesus, or any Magistrate in the World, doubtlesse they must bee able to discerne and determine (out of their owne officiall abilities in these spirituall Law questions) who are spirituall Sheep, what is their food, what their poison, what their properties, who their Keepers, &c. So on the contrary who are Wolves, what their properties, their haunts, their assaults, the manner of taking, &c. spiritually: (and this beside the care and study of the Civill Lawes, and the discern­ing of his owne proper Civill Sheep, obedient Sheepe, &c. as also wolvish oppressors, &c. whom he is bound to punish and suppresse)

I know that Civill Magistrates (in some places) have de­clined the name of Head of the Church, Magistrates decline the name of Head of the Church, and yet pra­ctise the head­ship or go­vernment. and Ecclesiasticall Judge, yet can they not with good conscience decline the name, if they doe the worke, and performe the office of determining and punishing a meerly spirituall Wolfe.

They must be sufficiently also able to judge in all spirituall causes, and that with their owne, and not with other mens eyes, (no more then they doe in civill causes) contrary to the common practice of the Governours and Rulers of Civill States, who often set up that for a Religion or Worship to God, which the Clergie or Churchmen (as men speake) shall in their Consciences agree upon.

And if this be not so, to wit, that Magistrates must not be Spiri­tuall Iudges (as some decline it in the title, Supreme Head and Go­vernour) why is Gallio wont to be exclaimed against for refusing to be a Iudge in such matters as concerned the Iewish Worship and Reli­gion? How is he censured for a Prophane person, without conscience, [Page 69] &c. in that he would bee no Iudge or Head? (for that is all one in point of Government.)

In the third place I quaerie whether the Father who gave, The Elect shall not be devou­red. and the Sonne who keepes the Sheepe, bee not greater then all? Who can pluck these Sheepe the Elect out of his hand, which an­swers that common objection of that danger of devouring, al­though there were no other weapons in the world appointed by the Lord Jesus. But

CHAP. XLIII.

FOurthly, Christ Jesus furnisheth his Shepherds with power sufficient to drive away Wolves. I ask, Were not these Elders or Ministers of the Church of Ephesus sufficiently furnished from the Lord Iesus to drive a­way these mysticall and spirituall Wolves?

True it is, against the inhumane and uncivill violence of Persecutors, they were not, nor are Gods children able and provided: but to resist, drive away, expell, and kill spirituall & mysticall Wolves by the word of the Lord, none are fit to be Christs Shepherds who are not able [...] Tit. 1. 9. 10. 11. Tit. 1. 9. 10. opened. The Bishop or Overseer must be able by sound doctrine both to exhort and to convince the Gainsayers: which Gainsayers to be by him convinced, that is, overcome or subdued (though it may be in themselves ever obstinate) they were I say as greedy Wolves in Crete, as any could be at Ephesus: for so saith Paul vers. 10. they were unruly and vaine talkers, deceivers, whose mouthes must bee stopped, who subverted whole houses; and yet Titus (and every ordinary Shepherd of a flocke of Christ) had abi­lity sufficient to defend the flock from spirituall and mysticall wolves without the helpe of the Civill Magistrate.

In this respect therefore me thinks we may [...]itly allude to that excellent answer of Iob to Bildad the Shuhite, Iob 26. Job 26. 1, 2. How hast thou helped him that is without power? How savest thou the arme that hath no strength? How hast thou counselled him that hath no wisedome? how hast thou plentifully declared the thing as it is?

5. Lastly, I ask, whether (as men deale with Wolves) these wolves as Ephesus were intended by Paul to be killed, their braines dasht out with stones, staves, halberts, guns, &c. in the hands of the Elders of Ephesus, &c?

Doubtlesse (comparing spirituall things with spirituall) [Page 70] all such mysticall wolves must spiritually and mystically so be slain. And the Witnesses of Truth, Revel. 11. speake fire, and kill all that hurt them, by that sierie Word of God, and that two-edged sword in their hand, Psal. 149.

But oh what streames of the blood of Saints have been and must be shed (untill the Lambe have obtained the Victorie, Unmercifull and: bloody doctrine. Revel. 17.) by this unmercifull (and in the state of the New Testament, when the Church is spread all the World over) most bloody doctrine, viz. The wolves (Hereticks) are to be driven away, their braines knock [...] out and killed, the poore sheepe to be preserved for whom Christ died, &c.

Is not this to take Christ Iesus, and make him a temporall King by force? Iohn 6. 15. Is not this to make his Kingdome of this world, to set up a civill and temporall Israel, to bound out new Earthly holy Lands of Canaan, yea and to set up a Spanish Inquisition in all parts of the World, to the speedy destruction of thousands, yea of millions of Soules, and the frustrating of the sweet end of the com­ming of the Lord Iesus, to wit, to save mens soules (and to that end not to destroy their bodies) by his own blood?

CHAP. XLIV.

THe next Scripture produced against such Persecution, is 2 Cor. 10. 4. John 6. 15. 2. Cor. 10. 4. discussed. The weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds, ca­sting down imaginations, and every high thing that exalteth it selfe against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, and having in a readinesse to avenge all disobedience, &c.

Unto which it is answered, ‘When Paul saith, The weapons of our warfare are not carnall, but spirituall: he denieth not ci­vill weapons of Iustice to the civill Magistrate, Rom. 13. but only to Church-officers: and yet the weapons of Church officers he ac­knowledgeth to be such, as though they be spirituall, yet are ready to take vengeance on all disobedience, 2 Cor. 10. 6. which hath re­ference, amongst other Ordinances, to the censures of the Church against scandalous offenders.’

I acknowledge that herein the Spirit of God denieth not [Page 71] civill weapons of justice to the Civill Magistrate, which the Scrip­ture he quotes, Rom. 13. abundantly testifie.

Yet withall I must aske, why he here affirmeth the Apostle de­nies not civill weapons of Justice to the civill Magistrate? of which there is no question, unlesse that (according to his scope of proving persecution for conscience) he intends withall, that the Apostle denies not civill weapons of justice to the Civill Magistrate in Spirituall and Religious causes: The contrary whereunto (the Lord assisting) I shall evince, both from this very Scripture, and his owne obser­vation, and lastly by that 13 of the Romanes, by himsefe quo­ted.

First then from this Scripture and his owne Observation: The weapons of Church officers (saith he) are such, which though they be spirituall, are ready to take vengeance on all disobedience; which hath reference (saith he) amongst other Ordinances, to the Cen­sures of the Church against scandalous offenders.

I hence observe, The difference of the civill & spirituall e­state. that there being in this Scripture held forth a two-fold state, a Civill state and a Spirituall, Civill officers and spi­rituall, civill weapons and spirituall weapons, civill vengeance and pu­nishment, and a spirituall vengeance and punishment: although the Spirit speakes not here expresly of Civill Magistrates and their civill weapons, Civill wea­pons most improper in spirituall cau­ses: fitly exem­plified by that similitude, 2 Cor. 10. 4. yet these States being of different Natures and Con­siderations, as far differing as Spirit from Flesh, I first observe, that Civill weapons are most improper and unfitting in matters of the Spirituall state and kingdome, though in the Civill state most proper and sutable.

CHAP. XLV.

FOr (to keepe to the similitude which the Spirit useth, for in­stance) To batter downe a strong hold, high wall, fort, tower or castle, men bring not a first and second Admonition, and after obsti­nacie, Excommunication, which are spirituall weapons concerning them that be in the Church: nor exhortations to Repent and be bap­tized, to beleeve in the Lord Jesus, &c. which are proper weapons to them that be without, &c. But to take a strong hold, men bring Canons, Culverins, Saker, Bullets, Powder, Musquets, Swords, Pikes, &c. and these to this end are weapons effectuall and proportio­nable.

[Page 72] On the other side, to batter downe Idolatry, false worship, heresie, schisme, blindnesse, hardnesse, out of the soule and spirit, it is vaine, improper, Spirituall wea­pons, only ef­fectuall in spirituall & soule causes. and unsutable to bring those weapons which are used by persecutors, stocks, whips, prisons, swords, gibbets, stakes, &c. (where these seem to prevaile with some Cities or Kingdomes, a stronger force sets up againe, what a weaker pull'd downe) but against these spirituall strong holds in the soules of men, Spirituall Artillery and weapons are proper, which are mighty through God to subdue and bring under the very thought to obedience, or else to binde fast the soule with chaines of darknesse, and locke it up in the prison of unbeleefe and hardnesse to eternity.

2. I observe that as civill weapons are improper in this businesse, Civill weapons not only im­proper, but un­necessary in spirituall cau­ses. and never able to effect ought in the soule: So (although they were proper, yet) they are unnecessary, for if as the Spirit here saith (and the Answerer grants) spirituall weapons in the hand of Church officers are able and ready to take vengeance on all disobedience, that is able and mighty, sufficient and ready for the Lords worke either to save the soule, or to kill the soule of whomsoever, be the party or parties opposite, in which respect I may againe remember that speech of Iob, How hast thou helped him that hath no power? Iob 26.

Offer this (as Malachie once spake) to the Governours the Kings of the Earth, No earthly Kings or Go­vernours will be so served, as we pretend to serve the King of Kings. when they besiege, beleagure, and assault great Cities, Castles, Forts, &c. should any subject pretending his service bring store of pins, sticks, strawes, bulrushes, to beat and bat­ter downe stone walls, mighty Bulwarkes, what might his expe­ctation and reward be, but at least the censure of a man distract, beside himself? &c.

What shall we then conceive of His displeasure, (who is the chiefe or Prince of the Kings of the earth, and rides upon the Word of Truth and meeknesse, which is that white Horse, Rev. 6. and Rev. 19. Psal. 45. The white Troopers. with His holy witnesses the white Troopers upon white hor­ses) when to His helpe and aid men bring and adde such unnecessary, improper and weake munition?

Will the Lord Iesus (did He ever in His owne Person practice, or did he appoint to) joyne to His Breastplate of Righteousnesse, Spirituall Am­munition. Eph. 6. applied Materiall and Spirituall [...]htly joyned toge­ther. the breastplate of iron and steele? to the Helmet of righteousnesse and salvation in Christ, an helmet and crest of iron, brasse, or steel, a tar­get of wood to His shield of Faith? His two edged sword comming forth of the mouth of Iesus, the materiall sword, the worke of Smiths [Page 73] and Cutlers? or a girdle of shooes leather to the girdle of truth, &c. Excellently fit and proper is that alarme and item, An alarme to civill or earth­ly Rulers. Psal. 2. Be wise therefore O ye Kings (especially those ten Horns, Rev. 17.) who under pretence of fighting for Christ Iesus give their power to the Beast against Him, and be warned ye Iudges of the Earth: Kisse the Son, that is with subjection and affection, acknowledge Him only the King and Iudge of soules (in that power bequeathed to His Ministers and Churches) lest if His wrath be kindled, yea but a little, then blessed are they that trust in Him.

CHAP. XLVI.

NOw in the second place concerning that Scripture, Rom. 13. Concerning the civill Ru­lers power in spirituall cau­ses discust. which it pleaseth the Answerer to quote, and himselfe, and so many excellent servants of God have insisted upon to prove such persecution for Conscience; how have both he and they wrested this Scripture (not as Peter writes of the wicked, to their eternall, yet) to their owne and others temporall destruction by Civill wars and combustions in the world?

My humble request therefore is to the Father of Lights, to send out the bright beames of the Sun of Righteousnesse, and to scatter the mist which that old serpent, the great jugler Sathan, hath raised about this holy Scripture, and my request to you (divine Truth) is for your care and paines to inlighten and cleare this Scripture.

First then upon the serious examination of this whole Scripture it will appeare that from the ninth verse of 12 Chap. Rom. 13. speakes not at all of spirituall but civill af­faires. to the end of this whole 13 Chap. the Spirit handles the duties of the Saints in the carefull observation of the second Table in their civil conversation, or walking towards men, and speaks not at all of any point or matter of the first Table concerning the Kingdome of the Lord Iesus.

For, having in the whole Epistle handled that great point of free Iustification by the free Grace of God in Christ [...] in the beginning of the 12 Chap. he exhorts the Beleevers to give and dedicate them­selves unto the Lord both in soule and body, and unto the 9 verse of the 12 Chap. he expressely mentioneth their conversation in the Kingdome or Body of Christ Iesus, together with the severall Officers thereof.

And from the 9 ver. to the end of the 13 he plainly discourseth of [Page 74] their civill conversation, and walking, one toward another [...] and with all men, from whence he hath faire occasion to speake largely concerning their subjection to Magistrates in the 13 Chap. The scope of Rom 13.

Hence it is that verse 7 of this 13 Chap. Paul exhorts to per­formance of love to all men ( Magistrates and subjects) verse 7. 8. Render therefore to all their due, Love to man, the duty of the whole second Table. tribute to whom tribute is due, custome to whom custome, feare to whom feare, honour to whom honour. Owe nothing to any man, but to love one another, for he that loveth another hath fulfilled the Law.

If any man doubt (as the Papists speak) whether a man may perfectly fulfill the Law; How love ful­filleth the Law every man of found judgement is ready to answer him that these words [He that loveth hath fulfilled the Law] concerneth not the whole Law in the first Table, that is the worship and Kingdome of God in Christ.

Secondly, That the Apostle speaks not here of perfect observa­tion of the second Table without failing in word or act toward men, but layes open the summe and sustance of the Law, which is love, and that he that walkes by the rule of love toward all men (Magistrates and subjects) he hath rightly attained unto what the Law aimes at, and so in Evangelicall obedience fulfills and keeps the Law.

Hence therefore againe in the 9 verse having discoursed of the 5 Command in this point of Superiours, he makes all the rest of the Commandements of the second Table, which concerne our wal­king with man (viz. Thou shalt not kill, Thou shalt not commit adul­tery, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not covet: and if there be any other Commandement, to be briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy selfe.

And verse 10 Love worketh no ill to his neighbour, therefore love is the fulfilling of the Law, that is (as before) the Law concer­ning our civill conversation toward All men, Magistrates or Gover­nours, and fellow subjects of all conditions.

CHAP. XLVII.

ALthough the Scripture is sufficient to make the man of God perfect, Rom. 13 so in­terpreted even by them that held persecuti­on for consci­ence. and the foole Wise to salvation, and our faith in God must be only founded upon the Rocke Christ, and not upon [Page 75] the sand of mens judgements and opinions: Yet as Paul alledgeth the judgement and sayings of unbeleevers for their conviction out of their owne tenets and grants: So I pray you to set downe the words of one or two (not unbeleevers in their persons, but excellent and prestious servants and witnesses of God in their times, whose names are sweet and pretious to all that feare God) who although their judgement ran in the common streame, viz. That Magistrates were keepers of the 2 Tables, defendors of the Faith against Hereticks, and notwithstanding what ever they have written for defence of their judgements, yet the light of truth so evidently shined upon their soules in this Scripture, that they absolutely denied the 13 of the Romanes to concerne any matter of the first Table.

First, I shall produce that excellent servant of God, Calvins judge­ment of Rom. 13. Cal­vin, who upon this 13 to the Romanes writes; Tot a autem haec dispu­tatio est de civilibus praefecturis: It a (que), frustr á inde sacrilegam suam tyrannidem stabilire mosiuntur qui Dominatum in conscientias exerce­ant. But (saith he) this whole discourse concerneth civill Magi­strates, and therefore in vaine doe they who exercise power over consciences, goe about from this place to establish their sacrilegious tyranny.

I know how far most men (and especially the sheep of Iesus will [...]lie from the thought of exercising tyranny over consci­ence) that happily they will disclaime the dealing of all with mens consciences: Yet if the Acts and Statutes which are made by them concerning the worship of God be attended to; their professi­on (and that out of zeale according to the patterne of that cere­moniall and figurative state of Israel) to suffer no other Religion nor worship in their Territories, Gods people loath to be found, yet pro­ved persecu­tors. but one; their profession and practice to defend their Faith from reproach and blasphemy of Hereticks by Civill weapons, and all that from this very 13 of the Romanes; I say if these particulars and others be with feare and trembling in the presence of the most High examined; the wonderfull deceit of their owne hearts shall appeare unto them, and how guilty they [...]ill ap­peare to be of wrestling this Scripture before the Tribunall of the most High.

Again Calvin speaking concerning fulfilling of the Law by love, writes thus on the same place: Sed Pauls [...] in totam [...] respic [...] tantum de officiis lequitur, quae nobis erg [...] [...] demand [...]n [...]ur à lig [...]: That is, Paul hath not respect unto the whole Law, he speaks [Page 76] only of those duties which the Law commands towards our neigh­bours, and it is manifest, that in this place by our neighbours hee meanes high and low, Magistrates and subjects, unto whom we ought to walke by the rule of love, paying unto every one their due.

Againe, Caeterùm Paulus hic tantùm memînit secundae Tabulae quia de ea tantum erat quaestio. But Paul here only mentioneth the second Table, because the question was only concerning that.

And againe, Caelvin confes­seth that the first Table concerning Gods worship, is not here in Rom. 13. tou­ched. Quod autem repetit complementum legis esse dilectio­nem, intellige (ut prius) de ea legis parte quod hominum societatem spe­ctat: Prior enim legis tabula quae est de cultu Dei minimé hic attingi­tur: But in that he repeateth that love is the fulfilling of the Law, understand as before, that he speakes of that part of the Law which respects humane society; for the first Table of the Law which concerneth the Worship of God is not in the least manner here touched.

After Calvin, his successour in Geneva that holy and learned Beza Beza upon Rom. 13. upon the word [...], if there be any other Com­mandement it is summed up in this, Thou shalt love thy neighbour as thy selfe, writes thus: Tota lex nihil aliud quám amorem Dei & proximi praecipit, sed tamen cum Apostolus hoc Ioco de mutuis hominum officiis disserat, legis vocabulum ad secundam Tabulam restringendam puto.

The whole Law (saith he) commands nothing else but the love of God, and yet neverthelesse since the Apostle in this place dis­courseth of the duties of men one toward another, I thinke this terme law ought to be restrained to the second Table.

CHAP. XLVIII.

I Pray now proceed to the second Argument from this Scri­pture against the use of civil weapons in matters of Religion and spirituall worship.

The Spirit of God here commands subjection and obedi­ence to higher Powers, even to the Romane Emperours and all subor­dinate Magistrates; and yet the Emperours and Governours under them were strangers from the life of God in Christ, yea most averse and opposite, yea cruell and bloody Persecutors of the name and Fol­lowers of Iesus: and yet unto these is this subjection and obedience [Page 77] commanded. Now true it is, that as the civill Magistrate is apt not to content himselfe with the majesty of an earthly Throne, Crowne, Sword, Scepter, but to seat himselfe in the Throne of David in the Church: So Gods people (and it may be in Pauls time) considering their high and glorious preferment and priviledges by Iesus Christ, were apt to be much tempted to despise Civill Governours, especi­ally such as were ignorant of the Son of God, and persecuted him in his servants.

Now then I argue, Paul writes not to the Ro­mane Gover­nors to defend the truth, and to punish he­reticks. if the Apostle should have commanded this subjection unto the Romane Emperours and Romane Magistrates in spi­rituall causes, as to defend the truth which they were no way able to discerne, but persecuted, (and upon trust from others no Magistrate (not perswaded in his owne conscience) is to take it.)

Or else to punish Hereticks, whom then also they must discerne and judge, or else condemne them as the Iewes would have Pilate condemne the Lord Iesus upon the sentence of others, I say if Paul should have (in this Scripture) put this worke upon these Romane Governours, and commanded the Churches of Christ to have yeelded subjection in any such matters, he must (in the judgement of all men) have put out the eye of Faith and Reason and Sense at once.

CHAP. XLIX.

IT is said by some, Why then did Paul himselfe, Act. 25. ap­peale to Caesar, unlesse that Caesar (though he was not, yet) he ought to have beene a fit Iudge in such matters?

I answer, if Paul in this Appeale to Caesar, Pauls appeale to Caesar dis­cussed. had referred and submitted simply and properly the cause of Christ, his Ministry and Ministration to the Romane Emperours Tribunall, knowing him to be an Idolatrous stranger from [...] true God, If Paul had ap­pealed to Caesar in spirituall things, he had committed 5. evils. and a Lion-like bloo­dy persecutor of the Lord Iesus, the Lambe of God, I say let it be con­sidered whether or no he had committed these 5. Evils.

The first against the dimmest light of Reason in appealing to dark­nesse to judge light, to unrighteousnesse to judge righteousnesse, the spi­ritually blinde, to judge and end the controversie concerning hea­venly colours.

Secondly, against the cause of Religion, which if condemned by every inferiour Idolater, must needs bee condemned by the Caesars themselves, who ( Nabuchadnezzar-like) set up their State-images or [Page 78] Religions, commanding the Worlds uniformity of worship to them.

Thirdly, against the holy State and Calling of the Christians themselves, who (by virtue of their subjection to Christ) even the least of them are in spirituall things above the highest Potentates or Emperours in the world, who continue in enmity against, or in an ignorant naturall state without Christ Iesus. This honour or high ex­altation above all his Holy ones, to binde (not literally but spiritu­ally) their Kings in Chaines, and their Nobles in Linkes of Iron, Psal. 49.

Fourthly, against his owne Calling, Apostleship, or office of Mi­nistery, unto which Caesar himselfe and all Potentates (in spirituall and soule matters) ought to have submitted: and unto which in controversies of Christs Church and Kingdome, Caesar himself ought to have appealed, the Church of God being built upon the founda­tion of the Apostles and Prophets, Ephes. 2. 20.

And therefore in case that any of the Romane Governours, Imperours than them selves if, Christians, subject to the Apostles and Churches in spirituall things. or the Emperour himselfe had beene humbled and converted to Christia­nity, by the preaching of Christ, were not they themselves bound to subject themselves unto the power of the Lord Iesus in the hands of the Apostles and Churches, and might not the Apostles and Churches have refused to have baptized or washed them into the profession of Christ Iesus, upon the apprehension of their unwor­thinesse?

Or if received into Christian Fellowship, were they not to stand at the Bar of the Lord Iesus in the Church, concerning either their opinions or practices, were they not to be cast out and delivered un­to Sathan by the power of the Lord Iesus, if after once and twice admonition they persist obstinate, as faithfully and impartially, as if they were the meanest in the Empire: Yea, although the Apostles, the Churches, the Elders or Governours thereof were poore and meane despised persons in civill respects, and were themselves bound to yeeld all faithfull and loyall obedience to such Emperours and Governours in Civill things.

Were they not (if Christians) bound themselves to have submit­ted to these spirituall decrees of the Apostles and Elders, as well as the lowest and meanest members of Christ, Act. 16? And if so, how should Paul appeale in spirituall things to Caesar, or write to the Churches of Iesus to submite in Christian or Spirituall matters?

Fifthly, if Paul had appealed to Caesar in spirituall respects, hee [Page 79] had greatly prophaned the holy name of God in holy things, in so improper and vaine a prostitution of spirituall things to carnall and naturall judgements, which are not able to comprehend spirituall matters, which are alone spiritually discerned, 1 Cor. 2.

And yet Caesar (as a civill supreme Magistrate) ought to defend Paul from Civill violence, Lawfull ap­peales in civill things to Ci­vill Magi­strates. and sta [...]derous accusations about sedition, mutiny, civill disobedience, &c. And in that sense who doubts but God's people may appeale to the Romane Caesar, an Egyptian Phara­ch, a Philistian Abimelecke, an Assyrian Nabuchadnezzar, the great M [...]gol, Prester Iohn, the great Turke, or an Indian Sachim?

CHAP. L.

WHich is the third Argument against the civill Magi­strates power in spirituall and soule matters out of this Scripture, Rom. 13?

I dispute from the nature of the Magistrates weapons, vers. 4. He hath a sword (which hee beares not in vaine) delivered to him, as I acknowledge from Gods appointment in the free consent and choice of the subjects for common good.

We must distinguish of swords.

We finde foure sorts of swords mentioned in the New Testament. Foure sorts of swords men­tioned in the New Testa­ment.

First, the sword of persecution, which Herod stretched forth against Iames, Act. 12.

Secondly, the sword of Gods Spirit, expresly said to be the Word of God, Ephes. 6. A sword of two edges caried in the mouth of Christ, Rev. 1. which is of strong and mighty operation, piercing betweene the bones and the marrow, betweene the soule and the spirit, Heb. 4.

Thirdly, the great sword of War and Destruction, given to him that rides that terrible Red Horse of War, so that he takes Peace from the Earth, and men kill one another, as is most lamentably true in the slaughter of so many hundred thousand soules within these few yeares in severall parts of Europe, our owne and others.

None of these 3 swords are intended in this Scripture:

Therefore, fourthly, there is a Civill sword, The Civill Sword. called the Sword of Civill justice; which being of a materiall civill nature, for the defence of Persons, Estates, Families, Liberties of a City or Civill State, and the suppressing of uncivill or injurious persons or actions by such civill punishment, It cannot according to its utmost reach and capa­citie [Page 80] (now under Christ, when all Nations are meerly civill, with­out any such typicall holy respect upon them, as was upon Israel a Nationall Church) I say, cannot extend to spirituall and Soul-causes, Spirituall and Soule punishment, which belongs to that spirituall sword with two edges, the soule-piercing (in soule-saving or soule-killing) the Word of God.

CHAP. LII.

A Fourth Argument from this Scripture I take in the 6. verse, Tribute, Cu­stome, &c. meerly civill recompences for civil work. from Tribute, custome, &c. which is a meerly ci­vill Reward or Recompence for the Magistrates worke. Now as the wages are, such is the worke: But the wages are meerely civill, Cu­stome, Tribute, &c. not the contributions of the Saints or churches of Christ (proper to the Spirituall and Christian state) and such work only must the Magistrate attend upon, as may properly deserve such civill wages, reward or recompence.

Lastly, Magistrates called by God Gods Mini­sters. that the Spirit of God never intended to direct or warrant the Magistrate to use his Power in spirituall affaires and Religious worship: I argue, from the terme or title it pleaseth the wisedome of God to give such Civill officers, to wit, (vers. 6.) Gods Mini­sters.

Now at the very first blush, no man denies a double Mini­sterie.

The one appointed by Christ Iesus in his Church, to gather, to governe, receive in, cast out, The spirituall Ministery. and order all the affaires of the Church, the House, Citie or Kingdome of God, Ephes. 4. 1 Cor. 12.

Secondly, a Civill Ministery or office, The civill Mi­nistery or ser­vice. meerely humane and civill, which Men agree to constitute (called therefore an humane creati­on, (1 Pet. 2.) and is as true and lawfull in those Nations, Cities, Kingdomes, &c. which never heard of the true God, nor his holy Sonne Iesus, as in any part of the World beside, where the Name of Iesus is most taken up.

From all which premises, viz. that the scope of the Spirit of God in this Chapter is to handle the matters of the second Table (having handled the matters of the first in the 12.) since the Magistrates of whom Paul wrote, were naturall, ungodly, persecuting, and yet lawfull Magistrates, and to be obeyed in all lawfull Civill things.

Since all Magistrates are Gods Ministers, essentially civill, boun­ded [Page 81] to a civill work, with civill weapons or instruments, and paid or rewarded with civill rewards. From all which, I say, I undeniably collect, that this Scripture is generally mistaken, and wrested from the scope of Gods Spirit, and the nature of the place, and cannot truly be alleadged by any for the Power of the Civill Magistrate to be exercised in spirituall and Soule-matters.

CHAP. LII.

AGainst this I know many object out of the 4. verse of this Chapter, What is to b [...] understood b [...] Evill, Rom. 13 4. that the Magistrate is to avenge or punish Evill: from whence is gathered, that Heresie, false Christs, false Churches, false Ministeries, false Seales, being evill, ought to be pu­nished Civilly, &c.

I answer, that the word [...] is generally opposed to Civill Goodnesse or Virtue in a Common-wealth, and not to Spirituall Good or Religion in the Church.

Secondly, I have proved from the scope of the place, that here is not intended Evill against the Spirituall or Christian Estate, handled in the 12 Chap. but Evill against the Civill State, in this 13. properly falling under the cognizance of the Civill Minister of God, the Magistrate, and punishable by that civill sword of his, as an incivilitie, disorder, or breach of that civill order, peace and civili­ty, unto which all the Inhabitants of a City, Town, or Kingdome ob­lige themselves.

I have heard that the Elders of the New-English Churches, (who yet out of this 13 Rom. maintaine Persecution) grant that the Magistrate is to preserve the peace and welfare of the State, and therefore that he ought not to punish such sinnes as hurt not his peace. In particular, they say, the Magistra [...]e may not punish secret sinnes in the Soule: Nor such sinnes as are yet handling in the Church in a private way: Nor such sinnes which are private in Families; and therefore they say, the Magistrate transgresteth to prosecute complaints of children against their parents, servants agai [...]st ma­sters, wives against husbands, (and yet this proper to the Civill State) Nor such sinnes as are between the Members and Churches them­selves.

And they confesse, that if the Magistrate punish, and the Church punish, there will be a greater Rent in their Peace.

From thence (sweet Peace) may we well observe, Some give to the Magistrate what is not his, and take from him that which is proper to him.

First, the Magistrate is not to punish all Evill, according to this their confession.

The distinction of private and publike Evill will not here availe, because such as urge that terme Evill, viz, that the Magistrate is to punish Evill, urge it strictly, eo nomine, because Heresie, Blasphemie, false Church, false Ministerie is evill, as well as Disorder in a Civill State.

Secondly, I observe, how they take away from the Magistrate that which is proper to his cognisance, as the complaints of servants, children, wives, against their parents, masters, husbands, &c. ( Families as families, being as stones which make up the common building, and are properly the object of the Magistrates care, in respect of Civill Government, Civill order and obedience.)

CHAP. LIV.

I Pray now (lastly) proceed to the Authours Reason why Christs Disciples should be so far from persecuting, that they ought to blesse them that curse them, and pray for them that persecute them, because of the freenesse of Gods grace, and the deepe­nesse of his Councels, calling them that are Enemies, Persecutors, No people, to become meeke Lambes, the sheep and people of God, accor­ding to 1 Pet. 2. 20. You which were not a people, are now a people, &c. and Matth. 20. 6. Some come at the Last houre, which if they were cut off because they came not sooner, would be prevented, and so should never come.

Unto this Reason the Answerer is pleased thus to reply:

First in generall; We must not doe Evill, that Good may come thereof.

Secondly, in particular, he affirmeth, ‘that it is evill to tolerate seditious evill doers, seducing Teachers, scandalous livers: Toleration discussed. Upon this point hath M ^r. John Good­win excellent­ly of late dis­coursed. and for proof of this he quotes Christs reproofe to the Angel of the Church at Pergam [...]s, for tolerating them that hold the doctrine of Balaam; and against the Church of Thiatyra, for tolerating Iesabel to teach and seduce, Revel. 2. 14. 20.’

I answer, first, by assenting to the generall Proposition, that it is most true, like unto Christ Jesus himselfe, a sure foundation, 1 Cor. 3. Yet what is built upon it, I hope (by Gods assistance) to [Page 83] make it appeare is but hay and stubble, dead and withered, not suiting that golden foundation, nor pleasing to the Father of mercies, nor comfortable to the Soules of men.

It is evill (saith he) to tolerate notorious evill doers, seducing Teachers, scandalous livers.

In which speech I observe 2 evills:

First that this Proposition is too large and generall, because the Rule admits of exception, and that according to the will of God.

1. It is true, that Evill cannot alter its nature, but it is alway Evill, as darknesse is alway darknesse, yet

2. It must be remembred, that it is one thing to command, Evill is always Evill, yet per­mission of it may in case be good. to con­ceale, to councell, to approve Evill, and another thing to permit and suffer Evill with protestation against it, or dislike of it, at least with­out approbation of it.

Lastly, this sufferance or permission of Evill is not for its ownsake, but for the sake of Good, which puts a respect of Goodnesse upon such permission.

Hence it is, that for Gods owne Glorie sake (which is the highest Good) he endures, that is, permits or suffers the Vessels of Wrath, Rom. 9. And therefore although he be of pure eyes, and can behold no iniquitie, yet his pure eyes patiently and quietly beholds and permits all the idolatries and prophanations, all the thefts and rapines, all the whoredomes and abominations, all the murthers and poysonings; and yet I say, for his glory sake he is patient, and long permits.

Hence for his peoples sake (which is the next Good in his Son) he is oftentimes pleased to permit and suffer the wicked to enjoy a longer reprive. Therefore he gave Paul all the lives that were in the ship, Acts 27.

Therefore he would not so soone have destroyed Sodome, but granted a longer permission, had there been but 10 righteous, Gen. 19. Therefore, Ierem. 5. had he found some to have stood in the gap, he would have spared others. Therefore gave he Iesabel a time or space, Revel. 2.

Therefore for his Glory sake hath he permitted longer great sin­ners, who afterward have perished in their season, as we see in the case of Ahab, the Ninevites and Amorites. &c.

Hence it pleased the Lord not onely to permit the many evills against his owne honourable ordinance of Mariage in the world, Deut. 24. but was pleased after a wonderfull manner to suffer that sin of many [Page 84] wives in Abraham, Iacob, David, Salomon, yea with some expression which seeme to give approbation, as 2 Sam. 12.

It may be said, this is no patterne for us, because God is a­bove Law, and an absolute Soveraigne.

I answer, although wee finde him sometime dispensing with his Law, yet we never finde him deny himselfe, or utter a fals­hood: And therefore when it crosseth not an absolute Rule to per­mit and tolerate (as in the case of the permission of the soules and consciences of all men in the world, I have shewne and shall shew further it doth not) it will not hinder our being holy as hee is holy in all manner of conversation.

CHAP. LIV.

IT will yet bee said, it pleaseth God to permit Adulteries, Murthers, Poisons: God suffers men like fishes to devoure each other, Habac. 1. the wicked to flourish, Ier. 12. yea sends the Tyrants of the world to destroy the Nations, and plunder them of their riches, Isa. 10. Should men doe so, the world would be a Wil­dernesse, and beside we have command for zealous execution of Ju­stice impartially, speedily.

I answer, Two sorts of commands both by Moses and Christ. we finde two sorts of commands both from Mo­ses and from Christ, the two great Prophets and Messengers from the living God, the one the type or figure of the later: Moses gave positive Rules both spirituall and civill, yet also hee gave some not positive but permissive for the common good: So the Lord Iesus ex­poundeth it.

For, whereas the Pharises urged it, that Moses commanded to give a Bill of Divorcement and to put away: the Lord Iesus expoun­deth it, Moses for the hardnesse of your heart suffered or permitted, Math. 19. 17, 18. Math 16. 17. 18.

This was a permissive The permission of divorce in Israel. command universall to all Israel, for a generall good, in preventing the continuall fires of Dissentions & Combusti­ons in families (yea it may be Murthers, Poysons, Adulteries which that people (as the wisedome of God foresaw) was apt out of the hardnesse of their heart to breake out into, were it not for this pre­venting permission.

Hence it was that for a further publike good sake, and the publike safety, David permitted Ioab, a notorious malefactor, and Shimei [Page 85] and Adonijah, &c. And civill States and Governours in like cases have and doe permit and suffer what neither David nor any civill Governour ought to doe or have done, were it not to prevent the hazard of the whole, in the shedding of much innocent blood (together with the n [...]cent) in civill combustions.

It may be said, Ioab, Shimei, Adonijah, &c. were only (as it were) reprived for a time, and proves only that a season ought to be attended for their punishment.

Answ. I answer, I produce not these instances to prove a permission of Tares (Antichristians, Heretikes) which other Scrip­tures abundantly prove, but to make it cleare (against the Answe­rers allegation, that even in the civill State permission of notorious evill doers, even against the civill State, is not disapproved by God himselfe, and the wisest of his servants in its season.

CHAP. LV.

I Proceed. Usurie in a Common­weale or Ci­vill State law­fully per­mitted. Hence it is that some Generals of Armies, and Governours of Cities, Townes, &c. doe, and (as those for­mer instances prove) lawfully permit some evill persons and pra­ctices. As for instance, in the civill State, Vsury, for the preven­ting of a greater evill in the civill Body, as stealing, robbing, murthering, perishing of the poore, and the hindrance or stop of commerce and dealing in the Commonwealth. Just like Physicians, wisely permitting noysome humours, and sometimes diseases, when the cure or purging would prove more dangerous to the destruction of the whole, a weake or crazy body, and specially at such a time.

Thus in many other instances it pleased the Father of lights the God of Israel, to permit that people, especially in the matter of their demand of a King, Permission of the Tares in the field of the world for a twofold good. (wherein he pleaded that himselfe as well as Sa­muel was rejected.)

This ground, to wit, for a common good of the whole, is the same with that of the Lord Iesus commanding the Tares to be permitted in the World, because otherwise the good wheat should be indangered to be rooted up out of the Field or World also, as well as the Of the good Whe [...]e. ares: and therefore for the good sake the Tares, which are indeed evill, were to be permitted: Yea and for the generall good of the whole world, the field it selfe, Of the whole world, [...]he field it selfe. which for want of this obedience to that command of Christ, hath beene and is laid waste and desolate, with the fury [Page 86] and rage of civill War, professedly raised and maintained (as all States professe for the maintenance of one true Religion (after the patterne of that typicall land of Canaan) and to suppresse and pluck up these Tares of false Prophets and false Professors, Antichristians, Heretickes, &c. out of the world.

Hence illae lachrymae: hence Germanies, Irelands, and now Eng­lands teares and dreadfull desolations, which ought to have beene, and may bee for the future (by obedience to the command of the Lord Iesus, concerning the permission of Tares to live in the world, though not in the Church) I say ought to have beene, and may bee mercifully prevented.

CHAP. LVI.

I Pray descend now to the second evill which you observe in the Answerers position, viz. that it would bee evill to tole­rate notorious evill doers, seducing teachers, &c.

I say, the evill is, that he most improperly and confused­ly joynes and couples seducing teachers with scandalous livers.

But is it not true that the world is full of seducing teachers, and is it not true that seducing teachers are notorious evill doers?

I answer: far be it from me to deny either: and yet in two things I shall discover the great evill of this joyning and cou­pling seducing teachers, and scandalous livers as one adaequate or pro­per object of the Magistrates care and worke to suppresse and pu­nish.

First, it is not an Homogeneall (as we speake) but an Heterogeneall commixture or joyning together of things most different in kindes and natures, as if they were both of one consideration.

For who knowes not but that many seducing teachers, Seducing tea­chers, either Pagan, Jewish or Antichri­stian, may yet be obedient subjects to the Civill lawes. either of the Paganish, Iewish, Turkish, or Antichristian Religion, may be clear and free from scandalous offences in their life, as also from disobedience to the Civill Lawes of a State? Yea the Answerer himselfe hath elsewhere granted, that if the Lawes of a Civill State be not bro­ken, the Peace is not broken.

Againe, who knowes not that a seducing teacher properly sinnes against a Church or Spirituall estate and Lawes of it, and therefore ought most properly and onely to bee dealt withall in such a way, and by such weapons as the Lord Iesus himselfe hath appointed [Page 87] gainsayers, opposites and disobedients (either within his Church or without) to be convinced, repelled, resisted, and slaine withall.

Whereas scandalous offendours against Parents, Scandalous li­vers against the Civill state who they are. against Magi­strates in the 5 Command. and so against the life, chastity, goods or good name in the rest, is properly transgression against the Civill State and Commonweale, or the worldly state of Men: And there­fore consequently if the World or Civill State ought to be preser­ved by Civill Government or Governours; such scandalous effen­dours ought not to be tolerated, but supprest according to the wis­dome and prudence of the said Government.

Secondly, as there is a fallacious conjoying and confounding together persons of severall kindes and natures, differing as much as Spirit and Flesh, Heaven and Earth each from other. So is there a silent and implicite justification to all the unrighteous and cruell proceedings of Iews and Gentiles against all the Prophets of God, the Lord Iesus Himselfe, and all His Messengers and Witnesses, whom their Accusers have ever so coupled and mixed with notorious e­vill doers and scandalous livers.

Elijah was a troubler of the State; Ieremy weakned the hand of the people: yea Moses made the people neglect their worke: the Iewes built the Rebellious and bad City: the three Worthies regarded not the command of the King: Christ Iesus deceived the people, was a conjurer and a traytor against Caesar in being King of the [...]ewes (indeed He was so spiritually over the true Jew the Christian) therefore He was numbred with notorious evill doers, and nailed to the Gallowes between two Malefactours.

Hence Paul and all true Messengers of Iesus Christ are estee­med seducing and seditious teachers and turners of the World up­side downe: Yea and to my knowledge (I speake with honourable respect to the Answerer, so far as he hath laboured for many Truths of Christ) the Answerer himselfe hath drunke of this cup to be esteemed a seducing Teacher.

CHAP. LVII.

YEa but he produceth Scriptures against such toleration, and for persecuting men for the cause of conscience: ‘ Christ (saith he) had something against the Angel of the Church of Pergamus for tolerating them that held the doctrine of Balaam, [Page 88] and against the Church of Thiatira for tolerating Iesabel to teach and seduce, Rev. 2. 14. 20.’

I may answer with some admiration and astonishment how it pleased the Father of lights, and most jealous God to darken and vaile the eye of so pretious a man, as not to seek out and pro­pose some Scriptures (in the proofe of so weighty an assertion) as at least might have some colour for an influence of the Civill Ma­gistrate in such cases: for

First, Toleration. Rev. 2. 14. 20. examined. he saith not that Christ had ought against the City Per­gamus, (where Sathan had his throne Rev. 2.) but against the Church at Pergamus, in which was set up the Throne of Christ.

Secondly, Christs Charge is not against the Civill Magistrate of Pergamus, but the Messenger or Ministry of the Church in Per­gamus.

Thirdly, I confesse so far as Balaams or Iesabels doctrine main­tained a liberty of corporall fornication, it concerned the City of Pergamus and Thiatira, and the Angel or Officers of those Cities to suppresse not only such practices, but such Doctrines also, as the Ro­man Emperour justly punished Ovid the Poet, for teaching the wan­ton Art of Love, leading to and ushering on laciviousnesse and un­cleannesse.

4. Yet so far as Balaams teachers or Iesabel did seduce the mem­bers of the Church in Pergamus or Thiatira, to the worship of the Idolaters in Pergamus or Thiatira (which will appeare to be the case) I say so far I may well and properly answer, as himselfe an­swered before those Scriptures, brought from Luc. 9. & 2 Tim. 2. to prove patience and permission to men opposite, viz. ‘These Scriptures (saith he) are directions to Ministers of the Gospel, and in the end of that passage he addes, Much lesse doe they speake at all to Civill Magistrates.’

Fifthly, Either these Churches and the Angels thereof had power to suppresse these doctrines of Balaam, Christ Mini­sters & Chur­ches have po­wer sufficient from Christ to suppresse Bala­am and Iesabel seducing to false worship. and to suppresse Iesabel from teaching, or they had not:

That they had not cannot be affirmed, for Christs Authority is in the hands of his Ministers and Churches, Matth. 16. & 18. & 1 Cor. 5.

If they had power, as must be granted, then I conclude sufficient power to suppresse such persons, who ever they were that maintai­ned Balaams doctrine in the Church at Pergamus, although the ve­ry [Page 89] Magistrates themselves of the City of Pergamus, (if Christians) and to have suppressed Iesabel from teaching and seducing in the Church had she been Lady, Queen, or Empresse, if there were no more but teaching without hostility: And if so, all power and autho­rity of Magistrates and Governours of Pergamus and Thiatira, and all submitting or appealing to them, in such cases, must needs fall as none of Christs appointment.

Lastly, From this perverse wresting of what is writ to the Church and the Officers thereof, as if it were written to the Civill State and Officers thereof; all may see how since the Apostacie of Antichrist, The Christian world hath swallowed up Christianity. the Christian World (so called) hath swallowed up Christianity, how the Church and civill State, that is the Church and the World are now become one flocke of Iesus Christ; Christs sheepe, and the Pastors or Shepherds of them, all one with the severall un­converted, wilde or tame Beasts and Cattell of the World and the civill and earthly governours of them: The Christian Church or Kingdome of the Saints, that stone cut out of the mountaine without hands, Daniel 2. now made all one with the mountaine or Civill State, the Roman Empire, from whence it is cut or taken: Christs lilies, garden and love, all one with the thornes, the daughers and wildernesse of the World, out of which the Spouse or Church of Christ is called, and amongst whom in civill things for a while here below, she must necessarily be mingled and have converse, unlesse she will goe out of the World (before Christ Iesus her Lord and Husband send for her home into the Heavens, 1 Cor. 5. 10.)

CHAP. LVIII.

HAving thus (by the help of Christ) examined those Scrip­tures or writings of truth, The second head of Rea­sons against such persecuti­on, viz. the pro­fession of fa­mous Princes, K. James, Ste­ven of Poland, and K. of Bo­hemia. brought by the Author against Persecution, and cleared them from such vailes & mists wherewith Mr. Cotton hath endeavored to obscure & darken their light: I pray you now (by the the same gracious assistance) proceed to his an­swer to the second head of Reasons from the profession of famous Princes against persecution for conscience, K. Iames, Steven of Poland, K. of Bohemia, unto whom the Answerer returneth a treble answer.

‘First, saith he, We willingly acknowledge that none is to be persecuted at all no more then they may be oppressed for righteous­nesse sake.’

[Page 90] ‘Againe, we acknowledge that none is to be punished for his conscience though misinformed (as hath been said) unlesse his Er­ror be fundamentall or seditiously and turbulently promoted, and that after due conviction of his conscience, that it may appeare he is not punished for his conscience, but for sinning against his con­science.’

‘Furthermore, we acknowledge none is to be constrained to be­leeve or professe the true Religion, till he be convinced in judge­ment of the truth of it, but yet restrained he may be from blasphe­ming the truth, and from seducing any unto pernicious error.’

This first answer consists of a repetition and enumeration of such grounds or conclusions, as Mr. Cotton in the entrance of this Discourse laid downe, and I beleeve that (through the helpe of God) in such replies as I have made unto them, I have made it e­vident what weak foundations they have in the Scriptures of truth; Isa. 40 6. 2 Pet. 2. as also that, when such conclusions (excepting the first) as grasse, and the flower of the grasse shall sade, that holy Word of the Lord, which the Author against such persecution produced, and I have cleared, shall stand for ever, even when these Heavens and Earth are burnt.

His second answer is this: ‘What Princes professe and practice is not a rule of conscience. They many times tolerate that in point of State-policie, which cannot justly be tolerated in point of true Christianity.’

‘Againe, Princes many times tolerate offendours out of very necessity, when the offenders are either too many or too mighty for them to punish, in which respect David tolerated Ioab and his murders, but against his will.’

CHAP. LIX.

VNnto those excellent and famous speeches of those Princes worthy to be written in golden letters or rows of Diamonds up­on all the gates of all the Cities and Palaces in the World, the An­swerer (without any particular reply) returnes two things.

First, that Princes profession and practice is no rule of conscience: Mr. Cottons unequall dea­ling with Princes. unto this as all men will subscribe, so may they also ob­serve how the Answerer deales with Princes.

One while they are the nursing Fathers of the Church, not only to feed, but also to correct, and therefore consequently bound to [Page 91] iudge what is true feeding and correcting: and consequently all men are bound to submit to their feeding and correcting.

Another while, when Princes crosse Mr. Cottons judgement and practice, then it matters not what the profession and practice of Prin­ces is; for (saith he) their profession and practice is no Rule to Con­science.

I aske then, unto what Magistrates or Princes will themselves or any so perswaded submit, as unto keepers of both Tables, as unto the Antitypes of the Kings of Israel and Iudah, and nursing Fathers and Mothers of the Church?

First, will it not evidently follow, that by these Tenents they ought not to submit to any Magistrates in the world in these cases, but to Magistrates just of their owne conscience: and

Secondly, that all other Consciences in the world (except their owne) must be persecuted by such their Magistrates?

And lastly, is not this to make Magistrates but steps and stirrops to ascend and mount up into their rich and honourable Seats and Sad [...]les; I meane great and setled maintenances, which neither the Lord Iesus, nor any of his first Messengers, the true patternes, did ever know?

CHAP. LX.

IN the second place hee saith that Princes out of State policy tolerate what suits not with Christianity, and out of State necessity tolerate ( [...]s David did Ioab) against their wils.

To which I answer,

First, that although with him in the first I confesse that Princes may tolerate that out of State policy which will not stand with Christianity, The Answe­rer a know­ledgeth a ne­cessi [...]y of some tol [...]ration. yet in the second he must acknowledge with me, that there is a necessity sometime of State Toleration, as in the case of Ioab, and so his former affirmation generally laid downe [ viz. that it is evill to tolerate seducing Teachers, or scandalous livers] was not duly waighed in the Balance of the Sanctuary, Christ Jesus the deepest politician that ever was, and yet he com­mands a tole­ration of An­tichristians. and is too light.

Secondly, I affirme that that State policy and State necessity, which (for the peace of the State and preventing of Rivers of civill Blood) permits the Consciences of men, will bee found to agree most punctually with the Rules of the best Politician that ever the World saw, the King of Kings, and Lord of Lords, in comparison of whom [Page 92] Salomon himselfe had but a drop of wisedome, compared to Christs Ocean, and was but a Farthing Candle compared with the All and Ever glorious Son of Righteousnesse.

That absolute Rule of this great Politician for the peace of the Field, which is the World, and for the good and peace of the Saints, who must have a civill being in the World, I have discoursed of in his command of permitting the Tares, that is, Antichristians or false Christians to be in the Field of the World, growing up together with the true Wheat, true Christians.

CHAP. LXI.

HIs third Answer is this:

‘For those three Princes named by you who tole­rated Religion, we can name you more and greater who have not tolerated Heretickes and Schismatickes, notwithstanding their pre­tence of Conscience, and their arrogating the Crowne of Martyr­dome to their sufferings.’

‘ Constantine the Great at the request of the Generall Councell at Nice, banished Arrius, with some of his Fellowes, Sozom. lib. 1. Eccles hist. cap 19 20.’

‘The same Constantine made a severe Law against the Donatists: and the like proceedings against them were used by Valentinian, Gratian, and Theodosius, as Augustine reports in Ep. 166. Onely Iulian the Apostate granted liberty to Heretickes, as well as to Pagans, that he might by tolerating all weeds to grow, choake the vitals of Christianity: which was also the practice and sinne of Valens the Arrian.’

‘ Queene Elizabeth, as famous for her Government as most of the former, it is well knowne what Lawes she made and executed a­gainst Papists: yea and K. Iames (one of your owne Witnesses) though he was slow in proceeding against Papists (as you say) for Conscience sake, yet you are not ignorant how sharply and se­verely he punished those whom the malignant World calls Puri­tans, men of more Conscience and better Faith then the Papists whom he tolerated.’

Unto this I answer: First, that for mine owne part I would not use an argument from the number of Princes, witnessing in profession of practice against Persecution for cause of Conscience; [Page 93] for the truth and faith of the Lord Iesus must not bee received with respect of faces, The Princes of the world seldome take put with Christ. be they never so high, princely and glorious.

Precious Pearles and Iewels, and farre more precious Truth are found in muddy shells and places. The rich Mines of golden Truth lye hid under barren hills, and in obscure holes and corners.

The most High and Glorious God hath chosen the poore of the World: Princes not persecuting are very rare. and the Witnesses of Truth (Rev. 11.) are cloathed in sack­cloth, not in Silke or Sattin, Cloth of Gold, or Tissue: and therefore I acknowledge, if the number of Princes professing persecution bee considered, it is rare to finde a King, Prince or Governour like Christ Iesus the King of Kings, and Prince of the Princes of the Earth, and who tread not in the steps of Herod the Fox, or Nero the Lyon, o­penly or secretly persecuting the name of the Lord Iesus; such were Saul, Ieroboam, Ahab, though under a maske or pretence of the name of the God of Israel.

To that purpose was it a noble speech of Buchanan, Buchanans Item to King Iames. who lying on his death-bed sent this Item to King Iames: Remember my humble service to his Majestie, and tell him that Buchanan is going to a place where few Kings come.

CHAP. LXII.

SEcondly, I observe how inconsiderately (I hope not willingly) he passeth by the Reasons and Grounds urged by those three Princes for their practices; for as for the bare examples of Kings or Princes, they are but like shining Sands, or guilded Rockes, giving no solace to such as make wofull shipwrack on them.

In K. Iames his Speech he passeth by that Golden Maxime in Di­vinity, King Iames his sayings against persecution. that God never loves to plant his Church by Blood.