CHAP. I. The State of the Question.

CHrist Jesus, whose is the Kingdome, the power, and the glory, both in Nature and in grace, hath given severall Maps and Scheames of his Domi­nions gradually differing, some greater, some lesser, of all sorts and sizes: Both of his great Kingdome the world, his Dominions at large, which he hath committed to men, to be admini­stred in truth and righteousnesse, in a various forme as they please; each of which he cloaths himselfe withall: And also of his speciall and peculiar Kingdome the kingdome of Grace. Which kingdomes though they differ essentially, or formally, yet they agree in one common subject matter (man, and societies of men) though under a diverse consideration: And not onely man in society, but every man individually is an Epitome, either of one onely, or of both these Dominions. Of one onely, so every naturall man (who in a naturall consideration is called Microcosmus, an Epitome of the world) in whose Conscience God hath his throne, ruling him by the light of nature to a Civill outward good and end.

Of both, so every beleever who besides this naturall conscience and rule, hath an inlightned conscience, carrying a more bright and lively stampe of the Kingly place and power of the Lord Jesus, swaying him by the light of faith or Scripture: and such a man may be called Microchristus, the Epitome of Christ mysticall.

This is conscience, and this its division. And of this conscience is the Question, or rather of the person that hath this conscience, and the things he holds or practises conscientiously; For the power of conscience it selfe, as it will not be beholden to any man for its liberty, so neither is it capable of outward restraint, they must be morall or spirituall instruments that can worke upon conscience. But the exercise or practice of conscience, or the person so exerci­sing, is properly the object of outward restraint in question.

Now then if we keep but to this terme Conscience; 1 first all vitious & scandalous practices, contrary to the light of nature, or manifest good of societies, are cut off, not to trouble us in this matter, as de­riving themselves not from Conscience, but a malignant will and un­conscienc't spirit.

2 Nor yet may all principles that derive themselves from Consci­ence, have the benefit of this plea of Liberty, so as to save their ow­ners; as first, if they shall be found of a disabling nature, or want­ing in their due proportion of benevolence to publique peace, liber­ties, societies; as in some of those cases instanced by M ^r Palmer; as for instance, Scruple of conscience cannot exempt a man from any Civill duty he owes to the State, or the government thereof, but it may well beseeme a State to force men to contribute to their own, and the publique good and safety: And though God can have no glory by a forced Religion, yet the State may have benefit by a forced service. Again, the service of the State is outward, civill, bo­dily, and is perfect as to its end, without the will and conscience of that person from whom it is extorted; so is not the service of God, which is inward and spirituall, yea it must be in spirit and in truth.

3 Then much lesse may any such Principles find favour in this dis­course, as besides the former deficiency shall be found pregnant, with positive malignity (and that in a high nature and consequence too perhaps) to societies, as the doctrines of the Papists. The Que­stion is not of these Principles that are either of the frigid Zone of deficiency, or the torrid Zone of malignancy, but of conscientious Principles and practices, though perhaps erroneous, yet not inju­rious to publique good either way.

And of Principles thus allayd and qualified, 4 the Question is not whether there be not a power to deale with them, and a force to be applyed to them; yea to conscience it selfe, the source of them; [Page 3]for wee all agree in this, that there is, viz. Christs power, and a spiri­tuall force; but the Question is, whether outward force be to be applyed.

5 And in this the Question is not instituted in grudge or envy of the Magistrate, Whether it be lawfull for him specially, much lesse, whe­ther it be lesse lawfull for him then for some other men, or generati­on of men, to force in these matters: but whether it be lawfull for any man, or kinde of men indifferently. And therefore though there be some arguments applyed particularly to the Magistrate, in the third, fourth, and fifth Chapters; yet there are far more against force in generall, Chap. 6. and from thence the greatest part of the discourse is carried generally and indefinitely.

Yet neither in these is the Question, 6 Whether the Christian Magistrates power doe or may beare any proportion of subserviency to a worke of publique Reformation, and whether he cannot doe more then another man towards it. Wee freely grant he may doe much more, and therefore ought; as the next Chapter will shew, which is added as an Appendix unto this; but the Question is, Whether to other meanes he may adde force.

Nor will it seeme unrighteous in our eyes, 7 that a difference should be made by the Christian Magistrate (as by every man in his place) between men and men, according as they judge them to be in truth or error (especially in equall and setled times, wherein justice and humanitie, in respect of their brethrens necessities and sufferings, not onely with them, but for them, shall not otherwise require) as is more largely expressed before to the Reader. So that this difference be but by withholding their own favours, and not by taking away their Brethrens rights, and that it be also but in a due proportion, to the demerit of their difference, discerning between the greater and lesser, between disputable and manifest errours, I meane mani­fest to the light of the godly and judicious generally. For certainly in those things which are even by the principles of the powerfull side themselves, remote from the vitalls and fundamentalls of Religion, and of a very controversall nature: for these, I say, (reserving the per­sonall liberty of every mans judgement to judge thereof as he finds) there is none or very small difference outward, justly to be made by the Magistrate, or power of a State; but if honour be to be given to whom honour is due, and they that doe well are by the Magistrate to [Page 4]be 1 Pet. 2.14. praised, (i.) countenanced, authorized, and rewarded, then if any whit of a just proportion be observed, and no more praise and honour be detracted from such brethren, then the demerit of their difference cals for, I hope they shall neither be put to fly for feare, or dye through want.

Nor doe we question, 8 whether the Magistrate may not to this negative discountenance, adde positive, viz. to declare against errors, as well as the Ministers to convince and exhort against them.

9 Nor whether (among us) errors of manifest scandall and danger to mens soules and consciences, as Arrianisme, Socinianisme, Fami­lisme, &c. ought not to be restrained by the Christian Magistrate, and the Assertors and maintainers of them, interdicted under pe­nalties, the divulging or spreading of them by publique preaching or printing. For though God alone can convince and reduce their consciences; yet to preserve the acknowledged truth from being blas­phemed, and the consciences of others yet free and disingaged from being scandalized and corrupted, is a work of love and charity, which the Magistrates arme is requisite, and must extend it selfe unto, as in­deed alone bearing sufficient proportion to such a service, as the preventing occasions and removing stumbling-blocks of such like temptations out of the way, which the secular power can doe, though the 1 Joh. 2.27. anoynting of the Spirit must preserve their consciences inwardly, and enable them upon all occasions to discerne between things that differ.

10 Lastly (though we cannot likely be mistaken) wee doe declare that such liberty as we plead for in the cases specified, is not by us, nor ought to be by any reputed as a vindication, justification, sancti­on or establishment of any opinion or way so tolerated, (as no fin nor error, as the truth and Orthodox) as some may possibly think; especially, if they be used so lightly to discharge their owne respects and countenance to the truth they professe and avow, as counting it almost enough to doe nothing against it: Whereas did they under­stand their duty to the truth, and fulfill it, they would see a great doore of negative discountenance opened to them against errours, whereby they might put a broad difference between them and the truth they embrace, (even as if lively communion of Churches were known, non-communion would appeare a terrible thing) though a negative discountenance be not all that wee allow in some cases: [Page 5]But by this liberty wee onely referre mens consciences to God to be convinced in his time, not ceasing to use all proper meanes in the meane time: And this onely in those things that pertaine onely to conscience, making onely the state thereof good or bad towards God.

CHAP. II. Being an appendix to the state of the Question. Of the Relation that the Christian Magistrates office beares to the Church, and matters of Religion.

TRuth requires that we shew how far wee agree, as well as wherein we differ. Though it be easier to say what the Ma­gistrate may not do, then what he may: We are never more out, then when we goe about to make formes and systemes, and be de­finitive comprehensive Doctors of that which we must be learners & proficients in all our life time. Especially in things of this nature, which may better be perceived & discerned upon occasion from time to time, by the humble and godly, then digested into a few Rules or Canons. This premised we acknowledge that the duty of a Chri­stian Magistrate is somewhat more then of another Magistrate. Civill protection is that which all Magistrates owe, whether Christi­an or not Christian, to all quiet livers within their Dominions, whether Christian or not Christian, as being founded upon such politique considerations and conditions (setting aside Religion) as being performed on the Subjects part, it cannot with justice be de­nied them. But a Christian Magistrate owes something more to the truth he professes, and to those that professe the same with him; which duty of his differs onely in degree, not in kinde from the duty of another Christian that is no Magistrate. For it is the duty of every Christian, to improve every talent and advantage entrusted with him, for the honour of Christ, and good of the body to the utmost, in a lawfull way. So a Christian Magistrate, if he have (as he hath) by vertue of his Magistracy a talent and advantage above other men, he is bound to improve it all lawfull wayes, to the afore­said purpose. To which he is to direct even all the common acts and parts of his government; for though all doe equally share in [Page 6]the outward benefits of Magistracy, viz. peace and plenty, &c. yet ought Christian Magistrates principally ex intentione to direct their whole government to the good of the Churches, and the glory of God therein; for as much as all things are the Churches, and for the Churches. And doubtlesse, Magistracy, though an Ordinance of man, yet is a most glorious Ordinance, and of singular use and ser­vice, if rightly applyed to the Church; as I shall shew gradually in these steps.

First, Morality is within his Cognizance. Magistrates doe prepare by a good Government for the Gospel; Civility not rested in, nor mistaken for godlinesse, makes men in a more proximious outward capacity for, and disposition towards Religion, in as much as they are thereby restrained from grosse prophanenesse, and insolent opposition of the truth, where­by the Word may come amongst them with safety to the persons of those that bring it; according to which part, Chrysostome sayes well; That the Magistrate helps the Ministry, viz. by taking cog­nizance of all morall vices, and it is their part not to commend one­ly, but to command a good morall conversation of their Subjects, at least negative: In which case again Chrysostome says well; That good Princes make vertue easie, while they both urge it with their example, and drive men to it by feare and punishments.

But now for supernaturall gifts, as illumination, speciall or common, to make a man of this or that judgement or opinion; or faith, to make a man of this or that practise in Religion, may not be requi­red by the Civill sword; it may be perswaded, induced by exhor­tation, example, or such meanes, and that's all. And so Chrysostome in pursuance of his former sentence, namely, the assistance that Ma­gistracy contributes to the Ministry, hath these words; For wee (says he) teach men loyalty, chastity, modesty, and dehort them from murder, false-witnesse-bearing, adultery, thefts, but the Magistrate takes cognizance of them at his tribunall. And Origen in like manner seemes to make this the adaequate object of the Magistrates compulsive power, upon that place, Act. 15. It seemed good to the Holy Ghost and us, to lay no other burden upon you, &c. But if they will not charge them with more precepts, doe they give them liberty to murders, thefts, perjuries, lust, adultery? in no wise, but of these there was no need to say any thing; for they are within the Magistrates cogni­zance, and prohibited by the Civill Lawes. And by the way, where­fore [Page 7]hath it the denomination or distinction of Civill power, but that (ex vi vocis) Civility is the next, most proper, immediate, and al­most utmost care and extent of this power? For though the Chri­stian Magistrate well discharging his place, doth promote the spiri­tuall good and edification of the Churches, yet not immediately and directly, but by and through a politique good, as he procures rest and safety to them, and so they are edified, Act. 9.31. Which is a very considerable and needfull service, while the publique worship and the Churches in the exercise thereof (though according to their being and beauty in the Spirit, they transcend the understanding and principles of the world, yet) are circumstanced & habited with such outward relations and considerations as need such a worldly provision, which Magistracy applying it selfe unto God, hath there­fore (by the rule of proportion, 1 Cor. 12.23. whereby the lesse ho­nourable parts have more honour given them) provided a more a­bundant worldly honour for the Magistrate (then for Ecclesiasticall Officers) for their worke sake. And is not here a great deale of work, and enough to take up a whole man, and may not very acceptable service be done to God herein, and much good redound to the Church, while not onely the Church hath hereby fairer quarter in the world, but a rude preparation is made for the Gospel?

Thus wee have committed to the Magistrate the charge of the second Table; viz. Materially, that is, The first Table how farre. he is not to see God disho­noured by the manifest breach thereof, or any part thereof; But is that all? No surely; He may enter the vault even of those abomina­tions of the first Table, and ferret the Devils and Devil-worship out of their holes and dennes, so far as Nature carries the candle before him: Therefore it seemes to me that Polutheisme and Atheisticall doctrines, which are sins against the first Table and Commandement; and Idolatry, (which is against the second Commandement) such as may be convinced by naturall light, (or the letter of the command where the Scriptures are received) as the worshipping of Images, and the breaden-god, the grossest Idolatry of all; these so far forth as they breake out and discover themselves, ought to be restrained, exploded by the Christian Magistrate; for 'tis that which a Hea­thens light should not tolerate, nature carrying so far; Rom. 1. and also blasphemy, which is against the third Commandement, and is a common nusance to man-kind; and the insolent prophanation of [Page 8]the Lords day (though the keeping of it be not obvious to Natures light) ought not to be suffered by the Christian Magistrate; for herein (as in the former) no mans liberty is infringed, no mans Con­science inthrall'd, truth not at all prejudiced or obstructed, while onely manifest impiety and prophanenesse is excluded, and the peace of those that are better disposed procured, and scandall avoyded by these Negatives. And thus farre the Magistrate is Custos utriusque tabulae, not to require the Positive so much, as to restraine the Nega­tive; and all this Nature teaches hitherto.

But thirdly, Generally received Principles. as belonging to the third Commandement, the Chri­stian Magistrate may, not onely require a conversation and practise moralized according to the Principles and light of Nature, where they run lowest, as among the Heathen; but as they are improved and raised by the Gospel, through the common irradiation thereof: For Consuetudo est altera natura, Custome or Education is another nature. And look what notions fall upon every understanding, that is so situated, or look what impressions are made upon every natu­rall conscience by the Gospel, which ripens and meliorates nature in some degree, and hath at least some fruit and successe where ever it comes, though it do not change and sanctifie: I say these fruits, tales quales, the Magistrate is Gods Titheman or Officer to gather them in for him, and to require a demeanor suitable to such an ac­knowledged light, at least negatively, that is, to restraine the contra­ry, that so the name of God be not taken in vaine. As to instance, though it be not eruable by the light of Nature, the article of the Trinity, or the person and Office of Jesus Christ, yet sure to teach do­ctrine that denies either of these, where the Gospel hath sounded, is not tolerable; Or to deny the Resurrection, or a Judgement day, &c. I say, the Christian Magistrate ought not to tolerate the teaching of such Contradictions (in an instructed Common-wealth) to re­ceived Principles and manifest impressions upon all hearts that have lived under the Gospell within his Dominions. And the reason is, Because these Principles fall into the same rank and order and con­sideration with 1 Cor. 11.14. naturall Principles, in as much as they are not onely habituated unto men as naturall, but attested unto within by a divinely-imprest Conscience, though but naturall and in a com­mon way. And although in treating hereof, I have reflected much upon the Principles and light of Nature, and the outward good and [Page 9] consisting of societies, yet I make not these the onely grounds, authori­zing the Magistrate that is Christian (of whom this Chapter speaks) to the premises, nor the ultimate end & scope he is to ayme at there­in. For though the light of Nature be Gods Law in the hearts of men, not to be violated, and the preservation of societies one end thereof, not to be despised; yet certainly the Christian Magistrate, as he hath his authority from God, so he is to take the Rise of exercising it from him who hath not committed to him the sword in vaine; and he is to ayme at the glory of God (the preventing or redressing his disho­nour) in every act thereof, and to punish evill out of that conside­ration that it is evill: though God hath given him that Rule to pro­ceed by, and to make out the evill of evill to the world, even the contrariety thereof to the light of Nature, and the good of Societies. Wherein also God hath admirably shewed his wisdome and good­nesse, both in twisting and combining so the interests of his glory, (in this sense we speake which is negative) and the happinesse of so­cieties, that this latter cannot be without the former: and in laying no other burthen on the Christian Magistrate for the Materiale, then what is within every mans Cognizance, and the light of Na­ture will lead him to. And though (as is said in effect already) we make not the light of Nature, and the consisting of societies, the onely, nor highest considerations, which the Magistrate as a Christi­an is to hold forth before God, and into which he is to resolve his act, (I say as a Christian, though as a Magistrate he ought to hold out these Principles to the world, and build upon them; but as a Christian he is bound certainly (as every man) to make every ser­vice as savoury as may be, grafting them with the best Principles) yet certainly, they may very well be Harmonicall reasons, and additio­nall inforcements, even to him that is a Christian, when the Mate­riale of his duty is no other then what may be convinced and infor­ced by the light and principles of Nature, either ( Prima or à primis orta) and is but the old Commandement; though if he be a Christi­an, it is a new Commandement to him, and according to the for­male is distinguished essentially from the act of a wise and conscien­tious Heathen.

Fourthly, The exter­nall peace and order of the Churches. The Christian Magistrate owes a duty about the ex­ternall peace and order of the Churches to look to that; For though the Magistrate take not Cognizance of severall forms and opinions [Page 10]in Religion, yet of the outward manner and order he doth, and ought, and to bound and rectifie that is his place, and to punish dis­order, and all this (what ever noise it makes) is but a Civill thing. For there are these two things goe to Religion; The thing it selfe, and the managing of it; Though conscience is not to be forced to or from the thing, yet the manner of the practise is to be regulated according to peace and comelinesse by the Civill Magistrate.

But all this yet is but extrinsecall to Religion; All meanes and advanta­ges for the promoting of the truth on this side of forcing. may the Christian Magistrate come no nearer? Yes doubtlesse, he may and ought to doe all that he is able and hath opportunitie to do in the behalfe of the truth, so that he keep on this side of force; as for instance, He ought to be Exemplary in the profession of the truth, as Joshua was, Josh. 24.15. As for me and my house, wee will serve the Lord. Wherein (as also in his Exhortation of the people) he is without all scru­ple imitable by all in eminent place or authority, though the faith of their Subjects or Tenants is not to be pind upon their sleeve, yet if their example, countenance, interest, exhortations will gaine any credit to the truth, it is an honest way to make use thereof. Nay, if God hath given them parts to contend for the truth, and stop the mouthes of gain-sayers, they ought to use them, by writing or dis­puting, as their Charge will give them leave. They may and ought to propose the truth to all, to apply meanes for the reclaiming of those that erre, and to send forth Teachers into blind and ignorant places, where they are not capable of the care of their own soules: and to call Synods or Assemblies to conferre their light in relation to a work of Reformation, or to the solving of some particular dif­ficulties. In a word, he may doe any thing for the truth, so that when he have done, he leave men to their consciences that are of a different minde from him, and manage that difference without of­fence.

Sixtly and lastly, A defensive power in be­halfe of the truth. The Christian Magistrate ought to be a Nur­sing Father to the Church, to nourish the truth and godlinesse. The begetting Father he is not, that is Christ, the everlasting Fa­ther by the seed of the Word. But the Magistrate is to conserve and maintaine the Churches peace and liberty, in the exercise of their consciences, and worshipping of God in all his Ordinances according to their light; and so he is to exercise a defensive power for Religion both at home and abroad.

And this respect he is to bear to all equally whom he judges to be the children of truth in the maine, though scabby or itchy chil­dren through some odd differences, in which things though he be not to further them or edifie them (wherein he apprehends them alien from the truth) by any compliance, but to leave those opi­nions to themselves to stand or fall; yet ( notwithstanding them) he is to afford to them his Civill protection, they managing their differences in a lawfull peaceable manner (as hath been noted be­fore.) I say, this provided, These differences ought not to impaire or prejudice them at all in the interest they have in common justice and protection; but if any assault them in an unquiet way, they are to be defended, the assaylants punished. So that with this difference is the Magistrate to carry himself towards the acknowledged truth, and the reputed errours, (I meane so reputed by him) he may and ought to do all he can to promote and inlarge the truth he ownes. He is not to doe ought against the other in controversie, nor suffer any to doe ought against them, save to apply spirituall meanes, to preach, write, discourse, dispute, exhort against them, which kind of fighting is allowable among Brethren, so it be with right spi­rits.

I expect here to be demanded, What I thinke of this present Parliament, and of their action in calling this Assembly, and what I thinke of this Assembly?

For the Parliament I looke upon them under the Notion descri­bed and allowed in this Chapter, as (warrantably and lawfully) improving an opportunity, God hath put into their hands for the increasing of light, and excussion of truth, for which minde of theirs the blessing of Christ and the Churches awaites them: and I hope they will not exceed their Bounds.

For the Assembly, I looke upon them, not as a Nationall Pres­bytery of the Churches in England, but as godly and learned men, congregated by the power of the State. And I and all the people of God may and ought to seeke a proofe of Christ speaking in them, which he may doe, by vertue of generall promises to his people to be found of them seeking him and his will, in and by all lawfull wayes and meanes, and of the particular advantage of their abili­ty: as in every faculty the professors of it that are most exercised in it, are likeliest to discover truth, though alwayes they doe not: but is [Page 12]not tyed by any speciall or particular promise to be present with them, as he is to a Church, Mat. 18. therefore I stand ready to em­brace any light, that Christ shall please providentially to minister unto me by their hands; but tie my selfe by no meanes to their ar­bitrament, further then I see it to be according to the Word; for Christ never made them the Lords of my faith; no not if they were the Apostles themselves.

Thus I have given my judgement (at length) in this matter, and I think I give not much lesse power to the Magistrate in Religion, then hath been by our moderne, and more moderate Writers ascri­bed to them, who contend on their behalfe for no more, but out­ward Jurisdiction, and state the Primatus re­gius est quo princeps prae est Ecclesiae tan­quam caput externae poli­tiae; seu quo Princeps est primas Eccle­siae quantùm ad externam Ecclesiae poli­tiam. Alst. Primacy of the Magistrate onely in the externall policy of the Church, relating onely to such acts as these, Synodum convocare authoritate publicâ, Constituere salaria Mini­stris Ecclesiae, [...] Ecclesiae procurare & conservare per Ministros, Ecclesiarum jura constituere, &c. But including no such power, as hath been disputed against, for that appertaines not to the outward poli­ty of the Church.

And my judgement herein, for the Magistrates intermedling thus farre, is founded upon this Reason or Principle; It is lawfull for every man, (and so for the Magistrate) nay, it is his duty to doe all he can for the truth; but it is unlawfull to do the least thing against the truth. Now because by earnest invitations, hearty recommenda­tions, exemplary profession, generall tuition; in a word, by offering and proposing, not magisterially forcing, commanding, imposing, much and great and certaine service may be, will be done for the truth, and nothing against: And because by the other way of for­cing, prohibiting, censuring, punishing, (impeacht in this discourse) though something may light for the truth, and sometimes (as in Au­stins dayes is noted in the case of the Donatists) yet much more pre­judice is much more probably like to redound to the truth: Many a truth snibd, kept low, or quite kept out; Men confirm'd in obstinacy, if in errors, and more prejudiced against the right wayes, through the force that hangs over them, therefore that is lawfull, and this is unlawfull.

And in relation to these benefits which the Church reapes, and may expect from Christian Magistracy, the Churches are comman­ded first of all when they come together by way of restipulation, [Page 13]and for the further continuance and increase of this shadow, under which they rest, to pray for Kings and all in authority, because they doe, and that still they may, through the benefit of their govern­ment, lead quiet and peaceable lives in all godlinesse and honesty.

CHAP. III. The Question thus stated, we proceed to prove the Conclusion.

THe Magistrates Cognizance of Religion, and the differences therein, is not the Conclusion disputed against in this dis­course. It is sufficiently done already by many able men, and all the Presbyterian Authors agree with us in it, allowing him onely that which is to be allowed every man, viz. to lead forth his act (what ever it shall be found to be) under the conduct of a par­ticular or personall Cognizance, but a publique Magisteriall binding Cognizance they deny; therefore to doe this were but actum agere. Neverthelesse, because some few considerations have been ministred to me in my own thoughts concerning this, I thought good to offer them being not many; as also because the Cognizance disproved may serve as a Medium against the Coercive act.

That this publique determining binding Cognizance, belongs not to him, appeares. 1. Because it belongs to another charge, reas. 1 viz. to the Church properly and peculiarly to try the spirits, and judge of do­ctrines, therefore it is usurpation of the Churches power and inte­rest to take this out of her hands. 1 Tim. 3.15. The Church is there declared to be the Pillar and ground of the truth; Not a Pillar, one a­mong others, but the Pillar and stay of the truth; in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars, to the view and notice of all their Subjects: So is the Church the Pillar of the truth, exhibiting it to the view and notice of all men, disclaiming and reproving the contrary errors by the Word of God. Thus the truth as a Rock, beares up the Church, Mat. 16.18. and the Church (in lieu) is a Pillar beares up the truth: the Magi­strate is not the Pillar, nor his Lawes and Proclamations. By the Ecclesiā cum dico, non unum aut alterum sa­cerdotem, aut Ministrum, sed Legitimum ac Christianū coe­tum nomino & innuo. Humfred. de Relig. verâ Conservanda. pag. 24. Church here, I mean not Petrus in Cathedra, the Pope in his chaire, nor the Bishops in their Consistory, nor the Angels and Lights of [Page 14]the Churches onely, but the intire Church instituted [in the maine] according to the Gospel. Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks; Now the Analogy is plaine (and not forged) in respect of holding forth the light unto the world. There be indeed brasse and copper Candlesticks, that hold forth false lights, but the sheep of Christ know the one from the other, that they turne not aside to the flocks of Christs Companions, by a divine effectuall instinct, whereby Christs sheep know Christs voice, and will not follow a stranger, Joh. 10.5. 1 Joh. 4.1.

Now mark here, the Church is the Pillar, the Church is the Can­dlestick, particular Churches, as well as the Catholick; not the Magistrate, not the State; If so, the Holy Ghost would not have wronged them, and detracted from them, by contracting this glori­ous power and interest to the Church. It is proper for Kings and Magistrates to aske, and to aske of Christ, as He, (but more sincerely) in the Ministry of his Word, in his Church administration, What is truth? and to watch at his gates, and waite at the posts of his doores, yea to sit at the feet of Christ there; For therefore hath Christ given gifts to his Church, Eph. 4.11. And what are those? Why, he gave some Apostles; and some Prophets; and some Evangelists; and some Pastors and Teachers; He gave none Magistrates; Sure if Ma­gistracy had been one of those gifts, now that the Apostle was rec­koning, he would not have been so injurious and deficient, but to have put it in. And what are these gifts for? Why, for the perfecting of the Saints; for the worke of the Ministry; for the edifying of the body of Christ. If for these ends adaequately, then where shall the Magi­strate come in? or what work is left for the Magistrate? I meane in point of authoritative teaching, or determining the truth. But you may say, This was onely for that time while there were no Christi­an Magistrates. Nay, read on; Till wee all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ: So that this provision was not temporary onely, but for perpetuity, therefore sufficient.

Christ is the Judge of Controversies, reas. 2 and the interpreter of holy Scripture: (this is a Characteristicall Tenet, distinguishing us from the Papists:) that is, Christ by his Word and Spirit, in the true mini­stry of the Church, not in the Popes sentence, nor in the Commen­taries [Page 15]of the Fathers, or the Votes of Synods, or the Interpretati­ons of Nationall Assemblyes, though much helpe may be had by them, (for what difference (then) were there between the Papists and us, but that wee make many men a Pope, and they one man?) Now to give the Magistrate this Cognizance of differences in Reli­gion, were to set up him (after we have puld downe these) as Judge of Controversies, and Interpreter of Scripture.

This were also to commit unto the Magistrate the better part of the Ministry, whose office it is, to declare the whole Counsel of God, reas. 3 and to be the Boundsmen between truth and errour; and therefore Christ writes unto the Angels of the Churches of Asia, and by them communicates himselfe to the Churches. Nay, it is to give them a greater power and office then the Ministry, who are onely to pro­pose doctrines, not to impose them, and to waite with patience, if they be opposed, trying if God will give repentance, 2 Tim. 2.25.4.2. 2 Cor. 1.24. to the acknow­ledgement of the truth. This I say, is their utmost Commission, to exhort, instruct, rebuke, with all long-suffering and doctrine, not as Lords of mens faith, but helpers of their joy; and whensoever they flash and lay about them, it is to be onely with the sword of the Spirit.

If the determining of Religion, and differences therein, reas. 4 belong to the Magistrate, quatenus a Magistrate, then to all Magistrates, or to the Magistracy of every Countrey, then to the great Turke, and Pagan Kings and Governours: But how uncapable of such an interest they are who are aliens from the true God, and his Com­mon-wealth of Israel, I need not say. The consequence is good, for Quatenus & ad omne, are termes adaequate and convertible. That which belongs to a man as a man, belongs to every man.

If you say therefore that it belongs not to the Magistrate, qua­tenus a Magistrate, but quatenus a Christian Magistrate, & so make it a flower that Christianity sticks in his Crowne.

I answer, that Christianity being altogether accidentall and ex­trinsecall to a Magistrate, adds nothing of power (over others in Religion) to him, more then to another man, but onely personall priviledge; For Christianity is the same in all; and why should one man by vertue of his Christianity (for 'tis denyed to be by vertue of his Magistracy) have power over judgements, and consciences in matters of Religion, more then another that hath equall and per­haps more Christianity? But the Word of God adds nothing of [Page 16]that nature to a Christian Magistrate, and let that suffice; for it adds nothing in the same kinde, viz. of Civill power, therefore it much lesse adds any thing of another kinde, as namely, Ecclesiasticall power. For the same subjection, and degree of subjection, is requi­red of servants, and subjects to Masters and Governours, without distinction of good and bad, Christian and Pagan, nay though they be cruell and froward, 1 Pet. 2.18. By Christianity Christ hath setled no advantage of power on the head of the Magistrate, though thereby he commend the yoke to the subject with an advantage of sweetnes. 1 Tim. 6.1. For the proportion is the same, and 'tis a found Argument, from a Master to a Magistrate; that if a beleeving Master have no inlargement of power over his servant by beleeving; then neither hath a beleeving Prince over his Subjects, (and if not in Civill things, then much lesse in Religion.) But wee see plainly, the Apostle neither accumulates authority on a beleeving Master, nor duties on the servant of such a Master, but makes it a greater motive to obey the authority they had before. Let them not despise them, because they are Brethren, but obey them rather. Therefore to conclude this Reason; Christianity makes Magistrates members of the Church, not Masters of the Assemblies; It charges them to look to their own opinions, but not to determine and impose upon other men.

And this I shall demonstrate in the fift place, reas. 5 from the maine scope of the Magistrates work, as 'tis laid downe in Scripture. The object or matter about which Magistracy is conversant, which they punish or reward, is not faith, but facts, not doctrines, but deeds; and those not any deeds that differ, but evill deeds. Thus Rom. 13.3. Where the Apostle handles this point; For Rulers are not a terror to good workes, but to the evill, &c. — if thou doe that which is evill, (he doth not say, if thou be of an heterodox opinion) be afraid; for he is the Minister of God, a revenger to execute wrath upon him that doth evill. Where doing evill, is thrice mentioned, and no other termes used, that should bring a mans judgement or opinion in Religion under the verge of the Magistrate. And so 1 Pet. 2.14. Submit your selves unto every Ordinance of man, — Whether to the King, — or unto Governours, as sent by him for the punishment of evill doers, and for the praise of them that doe well. His determination therefore is about these.

This practise of Magistracy, to be the Dictator of truth, reas. 6 and to moderate with the sword, lays an unhappy caution, & too effectuall an obstruction, in the way of truth, which comes not in alwayes at the same end of the Towne; not alwayes by the learned and eminent in parts or power Joh. 7.48.; (Have any of the Rulers or Pharisees beleeved on him?) but even by the Quid? unius laici sententia quae cum Scri­pturis consen­tit, praeponenda est sentētiae to­tius Concilii. Gerson. people oftentimes. Who imbraced Christ, but the poore, but the people that knew not the Law, in the estimati­on of the Pharisees? Ought not this to be considered, that truth be not prevented, by shutting the doore shee often chooses to come in at, and opening a stately doore which shee delights not alwayes in?

The just care that Christ shewed, to maintaine the due distincti­on between Magistracy and Ministry, the Office Politique and Eccle­siastick, doth likewise impeach this Cognizance of the Magistrate. reas. 7 When the two Brethren came to him to divide the Inheritance ju­dicially; Christ refuses, saying, Who made me a Judge? Luk. 12.13. If Christ would not judge in Civill things; Magistrates as such ought not to judge in the things of Christ.

Hence then we may argue thus; If the highest Cognizance of dif­ferences in Religion be subjected in the Church, and so be onely Mi­nisteriall, and a publique determining binding Cognizance be not en­trusted with the Magistrate, then there can be no Magisteriall Coer­cive act lawfully put forth in such differences; for That the Magistrate should decree punishment, Magisterially, & yet decerne the cause but after a private manner, will exercise the finest wit to find a pretext for. such as the Cog­nizance is, such of necessitie must the Coercive power be, and not ex­ceed it; therefore as there is onely a Ministeriall judgement in the Church, so there is onely a Ministeriall Coercive power to be exer­cised in the Church also; for the subject of the one is the subject of the other also.

CHAP. IV. Containing Arguments, directly concluding against the Magistrates Coercive act in Cases of difference.

THe Order in which I draw forth my Reasons, is under these foure Heads or Titles in distinct Chapters.

1. Against the Magistrates Cognizance.

2. Against his Compulsion.

3. Against the whole Complexum, Cognizance and Compulsi­on together.

[Page 18]4. Against all externall compulsion in Religion.

The first I have passed already. The second followes.

The immunity and impunity of differing opinions in Religion, reas. 1 as in relation to the Civill Magistrate may seem to be a Principle in Nature, founded upon the light of reason, seeing many of the inge­nuous Heathen practised it; as in that instance of Pauls case, who was impeached by the Jewes, of greater Heresie, then any differing Brethren in these dayes can charge one another withall: for he puld downe the old Religion, established by God himselfe, and preacht a new doctrine: Yet see what Pleads for Paul, in the Con­sciences of his Judges, who had nothing in them but what they suckt in with their Mothers milke. You have the story, Acts 23. where I shall not comment upon the deeds of Lysias, (a stranger to Religion, who yet delivered Paul both from the fury, and the fraud severally, of those that pretended much to Religion, and would for Religion sake have destroyed him in the former part of the Story) but onely give you the words of his Letter to Felix in behalfe of Paul, ver. 26. Claudius Lysias, unto the most excellent Governour, Felix, &c. — This man was taken of the Jewes, &c. — Whom I perceived to be accused of Questions of their Law, but to have nothing layd to his charge worthy of death, or of Bonds, &c. Yet these were strange Questions at that time. And of the same minde, in the same case, is Festus, Chap. 25.18. where declaring Pauls cause to King Agrippa, he uses these words; Against whom, when the accusers stood up, they brought none accusation of such things as I supposed, but had certain Questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of Questions, &c. (observe here the ingenuity of an Hea­then, that will not by a secular sword cut in sunder those knots in Religion which he cannot unty by a Theologicall resolution.) Fur­ther, on the morrow when Paul was brought forth, Festus uses these words, ver. 24. King Agrippa, and all men which are here present with us, yee see this man, about whom all the multitude of the Jewes have dealt with me, both at Jerusalem, and also here, Crying that he ought not to live any longer: But when I found he had committed nothing worthy of death, &c. See the moderation of a Heathen, and the stability of his resolution against the importunity of multitudes. He is not so zea­lous of his Gods, but he will let a Christian live; nay, he will save [Page 19]him from any that would hurt him; justice so constraines him, that he disdaines the sollicitations of the multitude. O what a check was this to the Jewes, from the mouth of an Heathen! And when Paul had declared his own cause, before King Agrippa, Festus, and Ber­nice, and the whole Councell, they saw no reason to be of any other mind, Chap. 26.31. For 'tis there said, That when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death, or of bonds: An instance which Christians in these dayes may look upon and blush, who think an inconvenient expression deserves a prison. Paul had made a free confession of his conversation, and of his faith; yet, say they, This man doth nothing worthy of death, or of bonds. They look for deeds, evill deeds, and thought it unreasonable to pu­nish him for his different opinions. Now to enervate the force of this Instance and Argument, some man perhaps will represent my infe­rence thus: These Heathens did de facto permit differences of opi­nion, & remit those that were accused of them, Ergo Christian Ma­gistrates must be as careless de jure. But I urge it not as a fact onely, but as flowing from a principle of reason and justice, that did glow in the hearts of these Heathen, and so argues strongly from them to Christians; and let any prove it was from a principle of Heathenisme.

To imploy the Magistrate in this kinde of compulsion, reas. 2 is a pre­judice to the Lord Jesus, and the provision he hath made for the propagation of the Church and truth: Christ hath a sword for the vindicating of Truth, for the propulsing of Errours, for the con­quering of Enemies: And what is that? Why, the sword of the Spi­rit, the Word of God: it is described Emblematically, Rev. 19.21. by a sword coming out of his mouth. If Antichrist the great enemy shall be consumed with this, sure then it shall be effectuall against the lesser. And the Apostle cryes up, not onely the sufficiency, but the migh­tinesse of this meanes; The weapons of our warfare are not carnall, 2 Cor. 10.4. but spirituall, and mighty through God, ('tis through God indeed, and through him they are) so mighty, that Christ will not be behold­ing to King, or Magistrate, for their power to convert men by, though he may use them to coerce insolent enemies, and shelter the profession of the truth, as was noted before. Not by might, nor by power, but by my Spirit. The Spirit of Christ is the Churches neck, mentioned Cant. 4.4. that knits Christ and the Church together, as the neck doth the head and the body: and see how 'tis described [Page 18] [...] [Page 19] [...] [Page 20]there; Thy neck is like the Tower of David, builded for an Armoury, whereon there bang a thousand Bucklers, all Shields of mightie men. Christ (you see) hath not left his Church without a Magazine, an Armoury, even his Word and Spirit, which is quick and powerfull, wherewithall Christ that mighty man, defended himselfe against Sa­tan, and overthrew him: like that sling of David wherewith he pre­vailed against the mighty Philistim; and what cannot this sword doe, backt by the Spirit, in the hand of Christs Ministers and Members?

For the Efficacy of all Christs Institutions in his Church, lies in the Spirit, and not in the flesh; As in preaching, and Sacraments; so in Discipline, so in beating downe Errors; 'tis Christ doth all by his Spirit; not by such instruments, nor in such an order, as to sa­tisfie the wisdome of man, specious, likely, probable to a fleshly eye, (such as the Magistrates compulsion may seeme to be) but by poore despised things, that so he may bring downe the pride of man, and the glory of the flesh, and may traine up his people in the noble ex­ercise of faith, and may feast himselfe with the glorious ascribings of might and power to him alone. But in the way that most men goe, in drawing men to Religion, they leave but little to God; which practise hath indeed a principle in our natures, that shews it selfe in other things as well as this. For how apt are we in the point of Justification, to confederate with the Babel-builders? and a de­sperate adventure doe we count it, to cast our selves upon the free grace of God in Jesus Christ; so likewise in this busines, we count it presumption in stead of faith, to relie upon God in the use of spi­rituall means, without carnall weapons, to bring men to the truth; and therefore we devise wayes, to keep men in, that they shall not stirre; But if this be not of God, it will have the same successe that Babel had, God will come down and confound this pride; Jer. 17.5. For cursed be man, that trusteth in man, and maketh flesh his arme, and withdraweth his confidence from the Lord: And this Arme stretched forth to an Heterogeneous act, will wither and be shrivelled up.

Reas. 3. It is Nō enim gla­diis, aut jacu­lis, aut m [...]l [...]tari manu veritas praed catur: sed suadedo, & cōsulēdo; Quae auteni ibi sua­dendi libertas, aut consulendi ratio, ubi qui cōtradicit, pro mercede, aut exilium aut mortem repor­tat? Athanas. Epist. ad solit. vitā agentes. contrary to the nature of Christs kingdome, to have the ministery of these carnall meanes; For 'tis a sperituall kingdome, 'tis an invisible kingdome, and the Apostle disclaimes (as before) all car­nall weapons. A mans inke may be tempered too thick with humane Elegancies, to write the mysteries of the Gospel. Christs kingdome [Page 21]is not of this world, nor served by this world: And as the manner of this world is contrary to him; so he delights to walke contrary to the manner of this world, who make their party as strong as they can, but Christ hath chosen (marke, 'tis upon choice, not of necessi­ty) the weake things of the world, even babes, to shew forth his praise and strength. His Spirit in the Ministry of his servants, is that glo­rious Arme, that he puts forth to conquer all the power of dark­nesse. He Psal. 50.2. shines out of Sion, the perfection of beauty, (not out of the Thrones of Princes as such) and with his Psal. 43.3. light and his truth, scat­ters the enemies of his truth. Christs veine lyes in this, in cloathing weak things with incredible strength, and acting them on to glori­ous atchievements. Prov. 8. By me Kings raigne; but shall it ever be said, By Kings Christ raignes, otherwise then as being nursing Fathers to his Church? No; but he rebukes Kings for his peoples sake, and sayes, Touch not mine anointed, and doe my Prophets no harme: He first anoints them, and thereby teaches them all things, and then sayes, Touch not mine anointed. Christ doth not use all meanes that he could use, to establish his Kingdome, and inlarge his Dominion. He could have called for more Legions of Angels, then he had units of Apostles, to have rescued him. So Christ could use the Ministery of the Civill Magistrate, and make them his friends, his champions, but he hath not pleased so to doe. Not many wise, not many mighty are called, and those that are, he doth not use their might nor authority for any such purpose as to conquer, but nurse for him, by countenancing, providing, defending, &c. As the vine needs the pole to climb up by, but yet grows up of it selfe.

Wee may bring an Argument à Majori. If Pastours and Teachers, reas. 4 nay the Apostles themselves, be not Lords of the peoples faith, (in a way humanely-authoritative) to impose doctrine or practise upon them; then much lesse Magistrates: But the Apostle himselfe dares not assume that greatnesse; Not that wee are Lords of your faith, but helpers of your joy. Ministers may be too magisteriall in their teach­ing, and people may be too implicit in their faith, and in their obe­dience to their doctrine: as on the contrary, the one may be too low, the other too censorious.

It will be granted on all hands, that if Religion be the Magi­strates charge, yet as it is not his onely, so neither his first charge; reas. 5 for though it be the highest charge, it follows not that it must be the [Page 22]proper charge of Magistracy: But Magistracy immediately and di­rectly respects the good of men, their persons and outward being, and Religion onely obliquely and Collaterally; for such an end must be as­sign'd to Magistracy, as doth competere omni, hold among all, and to levell Magistracy at an higher and further end, then God hath, or its own principle will carry, is vaine. Now this will presse after the other, to be admitted likewise, that the first charge must be first lookt to, and attended upon, and the latter doth not disoblige from the former, much lesse contra-oblige the former, that is, differing opini­ons in Religion being of a secondary and remote consideration to the outward well-being of men, doth not oblige to destroy or to expose to destruction, by mulcts, bonds, or banishment, the persons of men; for whom, and in relation to whose preservation, Magistracy was erected. For this is a Rule, The Law of Nature supersedes Institutions. Men have a naturall being, before they come to have a spirituall be­ing; they are men before they are Christians: Now therefore for faul­tinesse in Christianity, you must not destroy the man.

'Tis also certain, reas. 6 there ought to be a proportion between the fault and the punishment, as that wherein justice mainly consists; Now this proportion is not, nor cannot be observed, when you goe out of that nature and capacity in which a man hath offended, and pu­nish him in another, as the Magistrate doth when he punishes for such opinions in Religion. As for instance; A man is capable of a three-fold notion, according to a three-fold capacity, viz. Naturall, Politick, Religious. He sins or offends in his religious capacity, and hath some heterodox opinions; yet a good subject, and fellow-sub­ject, a good Father to his Family, &c. Why now such may his er­rours be, that he may forfeit his religious notion, and ought to be rejected, as the Apostle says, after once or twice admonished in vaine; but now to come upon his politick beeing or priviledges, is to punish him in that notion and capacity wherein he hath not at all offend­ed, (except he have disturbed the publique peace by the turbulent managing of his opinion, and then no man may excuse him, but o­therwise) as he was a good subject before he drunk in this opinion, so he is never the worse since; therefore to deny him roome in the kingdome, or to seise upon his person, or to come upon his estate, is as to punish one man for another mans fault. Therefore seeing the Magistrate cannot reach the mind, and judgement, and conscience, [Page 23]with his punishments, which is the offender, he ought not to pu­nish the outward man; Errours being properly sinnes without the body.

CHAP. V. Containing Reasons against the whole Complexum, viz. Cognizance and Compulsion together, in the sense before mentioned.

CHrist never appointed nor anointed Magistracy to such a worke, neither ever came it into his heart so to doe; reas. 1 therefore we must not adde them; (for that were to be more carefull then Christ, and wise above that which is written) and therefore Christ will not Illa vero quae à spirituals Christi Regno aliena sunt, effect us qui ad hoc Coeleste Christi Regnum pertincnt pro­ducere neque­unt, proinde quod institu­tutione divind ad cos produ­cēdos non sunt sanctificata. blesse them therein.

If this honourable burden of all the Churches belong to the Magistrate, it is either by the law of Nature, or by Institution; Not by the law of Nature, for that is the same every where, and would state it as well in a Heathen Conquerour, as a Christian King. Not by Institution; for 'tis none of those gifts mentioned, Eph. 4. if any where els, let it be shewed; And if it can no where be shewed, then either it belongs not unto them, or one of these three worse conse­quences will inevitably follow; viz. how doth Christ render unto Caesar the things that are Caesars, (who commands us so carefully that we should) in concealing this their honourable interest? 2. How is he faithfull in all his house, if he have left but this one duty uncharg'd upon Magistrates? 3. How shall the Word of God be found perfect, and able to make the man of God perfect, throughly instructed to every part of his worke, if it instruct him not in this duty of the Ma­gistrate?

Now then if this care doe not appertaine to Magistrates, we shall in vain cast it upon them, or they assume it to themselves; for Christ will blesse his own Ordinances, and concurre with them, but not mens inventions: he is ingaged to the one, Isa. 55.11. but he de­clines the other, Zach. 4.6.

The intermedling of the Magistrate in this kinde, reas. 2 is the way but to confound policy and piety, and to make Religion a State-notion, [Page 24]which while it seems to strengthen Religion, doth indeed Iste null ara­tione instru­ctus, vi & po­tetiâ omnes co­git, adeo ut sta­tim nulli non appareat, ipso­rum sententiā, non secundum Deum, sed hu­manam esse. Athanas. Epist. referring to the Arrian Magistrate. eate out the native authority and majesty of it. It is the honour of the truth of Christ (that which was the honour of Christ the Truth,) not to receive honour from men, in this kinde; 'tis a prejudice which the wis­dome of the Parliament will not doe to an ancient law of the King­dome, to enact that for law which is a law long since. Religion and every particle of it, is enacted already by an higher authority, then any earthly King or Magistrate; and if that will not sway the con­science to obey, what can the lawes of men doe? can these cobwebs catch those that the nets of God cannot?

This course likewise would lay a stumbling-block in mens way, to prophane the things of God, by doing them out of obedience to men, reas. 3 and to mistake obedience to men, for obedience to God; And on the other hand, it may breed a Question in tender hearts, Whe­ther they are over-ruled by the commands of God, and not sway­ed by man, in doing what is good, and so they may lose the com­fort, through jealousie of the Principle, occasion'd by this ingredi­ency of mans power therein.

From the frustraneousnesse of such meanes, reas. 4 we may argue against it: How short and improportionate is the interposing of the Ma­gistrates Cognizance and power, to such an effect, as to convince the judgement, or to worke faith? it may indeed make hypocrites: Egregiam vero laudem, &c.

Lastly, reas. 5 You ascribe to the Magistrate the Cognizance of diffe­rences, and put a sword into his hands to keepe downe errours; the present Magistracy is good and orthodox, but there arises a Pha­raoh that knows not Joseph, a Magistracy that knows not the truth; now will errours walke on every side, (when heterodox Magi­strates are exalted) and that not by permission, but by Com­mandement, and you shall be forced to them, and so whipt with your own Rod.

CHAP. VI. Containing Arguments against all externall force in matters of Religion, or Compulsion in generall.

CHrists people are a willing people, therefore not forced, reas. 1 Psal. 110. as may also be drawne from that Metaphor, applyed to Ministers, who are called Fishers of men. Fishers allure by the baite, and doe not compell the fish with violence; there is an innocent guile, but compulsion cannot be innocent. It's an obvious principle, that Religion is to be perswa­ded, and not forced upon men: God perswade Japhet (says the Pa­triarch) to dwell in the tents of Sem; and David says to his people; If it seeme good unto you, let us fetch backe the Arke. That service that is not Sed nec Reli­gionis est cogere Religionē quae sponte suscipi debeat, non vi. Cum & hostiae ab animo libex­ti expostulen­tur: Ita etsi nos compuleri­tis ad sacrifi­candum, nihil praestabitis Di­is vestris, nist cōtentiosi sint: cōtentiosus au­tem Deus non est. Tertull. ad Scap. cap. 2. free, is not acceptable to God, who loves a chearfull giver; and therefore the peoples consent is also noted in that place, 1 Chron. 13.4. And all the Congregation said, that they would doe so, for the thing was right in the eyes of all the people: and when the Ta­bernacle was to be built, how carefully is that Clause added, That every man bring what he brings willingly, and with his heart? Exod. 25.2. and Chap. 35.5. otherwise it was not to be received.

reas. 2 Was not this doctrine held forth to us in a mystery under the Law, when David was not permitted to build God a house, because he had shed much bloud in warre? 1 Chron. 22.8. But Solomon, a man of peace was design'd thereto. Was not this partly, (for I say not 'twas the adaequate reason) to warne us not to use violence, to make men Religious?

That zeale of the outwards of Religion that is hurtfull to mens persons, is a breach of that exemplary Rule of Christ, reas. 3 I will have mer­cy and not sacrifice. Moreover, The Sabbath was made for man, (says Christ) not man for the Sabbath; and as much may be said of all the outwards of Religion: then I must not for the Sabbaths sake, de­stroy man, for whom the Sabbath was made; for the Sabbath was made to advance mans happinesse, not to take away his beeing, be­cause his opinion of the Sabbath differs from other men, and per­haps from the truth also: the Sabbath is to help a man to what he [Page 26]hath not, not to take away what he hath. Though we grant an out­ward restraint of all, for avoyding of scandall, as is aforesaid.

What ignorance and pride doth it savour of, reas. 4 for man to goe a­bout to convince conscience, and to work faith with his authority, who cannot make one haire white or black? And is it not God that must give repentance to the acknowledgement of the truth? 2 Tim. 2.25. What can man do but prove (whether God will) by the use of due meanes? and what's the meanes of faith? the sword? Nay, but the Word: Faith comes by hearing. Beleevers are not Joh. 1.13. borne of flesh, nor of bloud, nor of the will of man, but of God. A man cannot beleeve at his owne will, how much lesse at anothers? Who can reveale and infuse su­pernaturall notions and truths, but the Spirit? (1 Cor. 2.) which the Spirit doth not by force, but by allurement rather or attraction.

And that is another Reason; reas. 5 Piae religionis proprium est, non cogere, sed suadere: siqui­dem Dominus, non cogens, sed libertatem suā voluntati per­mittens, d [...]ce­bat quidē vul­gō omnibus, si quis vult veni­repost me; Apo­stolis verò, num & vos abire valtis? Quae autem ibisuadend libertas aut consulendi ratio, ubi qui contradic [...]t, pro mercede zut exilium, aut mortem reportat? Athanas. Epist. Deus coactam confitendise aspernatus est voluntatem, siquidem Deus universitatis est, obsequi [...] non eget necessario, non requirit coactam confessionem; simplicitate quaerendus est, confessione discendus est, charitate amandus est, timore vene­randus est, voluntatis prob [...]ta [...]e retinendus est; At vero quid istud, quod sacerdotes timere Deum vinculis coguntur, poenis jubentur, sacerdotes carceribus continentur, plebs in custodia catenati or­dinis constricta disponitur? Hilarius ad Constant. August. The Spirit himselfe waites, and violates not the liberty of the reasonable soule, by superseding the faculties thereof, but approves every truth to the understanding, and moves the will without violence, with a rationall force. Shall man be more zealous for God, then God is for himselfe. God him­selfe doth not force men, but call them to repentance, and to the knowledge, and acknowledgement of his Sonne. Let the extent of that word (Calling) be considered, whether it will warrant any further means then Arguments, perswasions, intreaties, (make them as forcible as you can) and if you hold the feare of punishment o­ver men, it must be the feare of divine punishments: Wee knowing the terrours of the Lord perswade men.

Furthermore, reas. 6 as a reason against this compulsion, I will be bold to aske, Where is the man that needs not a graine of allowance in his opinions or practise? I will allude to the equity of that counsell, Eccles. 7.21. Take not heed unto all words that are spoken, lest thou heare thy servant curse thee: For often-times also thine owne heart knoweth, that thou thy selfe likewise hast cursed others. So I say, infist not upon [Page 27]every errour of thy brother, for thou thy selfe knowest, if thou knowest thy selfe, that thou hast errours not a few, or at least-wise, if thou wilt beleeve the Scripture, that saith, Wee know but in part.

And how will you avoyd the devouring of one another, reas. 7 and so the consumption of your owne Kingdome, who differ among your selves, as well as from (those whom you call) Independents? As when the Assembly were to carry up their Votes, and the Result of their debates concerning Church-government, I have heard, some contended for the Classicall Government that it must be, and that it is jure divino, and no other: Others, that it may be by the Word: a third sort, that any Government was indifferent, and the Magi­strate was to determine; and therefore you were constrained to ac­commodate the termes of your Proposition to the advantage of your cause, that a Presbytery may be by the Word of God, els you had lost two parts of three, who would never have gone, that it alone must and might lawfully be. So here is Manasseh against Ephraim, and Ephraim against Manasseh, as well as both against a third; and seeing Ephraim and Manasseh cannot consist themselves without an accommodation, why should not a third come in, and be accom­modated with them?

I aske not onely whether you may not erre, reas. 8 but whether you have not err'd; nor whether you may not have errours latent, but whether you will not acknowledge your selves to have been in er­rours patent? I know you will not deny it, though I wish and ear­nestly exhort; that it be more frequently, more publickly acknow­ledged by some, with more shame-taking to themselves, that you have been those Leaders that have caused the people to erre; you have preacht for Conformity, written for Episcopacy, pleaded for the Common-Prayer-Booke, and walked willingly after almost every Com­mandement. Now you have altered your minds and practises, re­tracted your opinions, destroyed what you built, condemned your selves in the things you allowed. Well then, have you taken your selves once in an errour? learne this wisdome by it, to suspect your selves, and be not too violent against others. Why may you not in a while see cause to exchange your present judgement for a better? Why may there not be more truth yet behind? Is that which is perfect come, or are we come yet to the measure of the stature of the fulnesse of Christ?

reas. 9 And what have you to Of all things a man may dispute alike. Charran. say for your judgement, that your dif­fering Brethren have not to say for theirs? for the controversie be­twixt us, is not in such things as wherein one part must needs be convicted in his own conscience, as sinning against common prin­ciples in all men. You have grounds, so have they; you propose Objections, they answer them; you are perswaded that you are in the right, and that this is the meaning, and right understanding of the Scriptures; they thinke no lesse on their own side. Now who shall state the difference, and be the dayes-man between you, but Christ in his owne time clearing the truth, and leaving naked the errours; except you can prove that the Word of God came out from Verity is not a thing of our own inventiō and purchase, and when it yeelds it selfe into our hāds, wee have no­thing in our selves where­by wee may challenge it, possesse it, or assure our selves of it. Charron of Wisdom, p. 250. you, or came to you onely?

Againe, Is there not a time and a season for every purpose under heaven? Hath not God his time of winking, and his time of warn­ing? And so hath not man his time of ignorance, and his time of repentance?

May not a Truth for a time, lie under the suspition of an errour; was it not as strange, and displeasing to you not many yeares since, when some of your Brethren fell off from Common-prayer, and the Ceremonies, as those wayes of difference, wherein they walke at present? And had you not exceedingly wronged them, sinned against the truth, reas. 10 and your owne soules, if you had for these diffe­rences, wherein now you are come over to them, prosecuted them? though I say not some were altogether free from it.

And may not Errours for a time, have the credit of Truthes? as many Episcopall Doctrines, now rejected, might be instanced in; hath not every truth its set time, the fulnesse of time to be borne into the world; as Christ Jesus the personall truth had? Would you have thought it faire dealing, if your judgements and consciences had been superseded by mans authority, and you had been forced to the renouncing of those things, which you held in such esteeme, while you so held them, and to have embraced the contrary mind and practise of constraint, which now you doe voluntarily? Now walke but by the same Rule to others, and that is all that is desired.

reas. 11 And as there are some truthes proper and peculiar to some Dan. 9.24. & 12.4. times, and not to every time, (as Peter speaks of the present truths) so to some persons and not to all persons. Isa. 8.16. Seale up the Law [Page 29]among the Disciples. There are truthes then, proper to the Disciples; Truth (indeed, all truth) in the spirituall understanding of it, is peculiarly vindicated to such, it is the Churches joynter or dowry. The truth shall make you free. Is every man a free denizon of Heaven? I deny not but the common notion of many truthes, of any truth, may fall, beside the Church, upon other men (though for the Chur­ches sake;) but what is a prerogative dispensation, must not be our ordinary expectation; So some truths are pro­per to some of the Church, as the Spirit shall reveale, 1 Cor. 14. and without pre­judice to the rest; as when Christ tooke the three Dis­ciples into the Mount; so the doctrine of justification was specially revealed to Paul; the do­ctrine of evi­dence of grace to John; reve­lation of fu­ture things to John the Di­vine, &c. however, our expectation or compulsion cannot bring it, and then 'tis vaine; for the winde blowes where he lists, as well in common as in speciall graces.

Further, Reas. 12. It will afford no small satisfaction, and have no lesse then the force of an Argument with him that considers the rise and root of this compulsive power (in the particulars we speak of) as too evi­dently deriving it selfe either from the ignorance of those who think themselves to be in the very right, and would have all men think so of them, that they had attain'd the resurrection of the dead, the utmost [...] and period of all possible knowledge and understanding, at least in the present age, or instant; either, I say, it comes from this, or els from an arrogating spirit in some, that would tie all men to their girdle, that cannot endure any should differ from them, lest they should be preferr'd before them, that abhorre any change of their opinion, though it be for the better, because that would speake them imperfect; that cannot bring downe their stomacks to follow another, and receive light from their Brethren, affecting themselves to be called Rabbi, the leading Men and Oracles of the age, (whereas God hath said of no man, Heare him, but of his own Son;) Or els it comes in others from a covetous spirit, that would make a gaine of godlinesse, a profit of the Ministry, and so would make all men religious, and conformable to them, that their Tithes and Easter-bookes may rise the higher; Or lastly, it comes in not a few from a spirit of rule and dominion, which how doth it make us a scorne and derision to the enemy, while they see even Christi­ans, yea, the Teachers of Christians, to be like the Fishes in the Sea, whereof the greater devoure the lesser?

The Apostle foresaw and supposed there would be diversity of opinions in men, untill the terme appointed, Eph. 4. reas. 13 Till we all come into the unity of the faith. Now where Christ upon the place and case, applyes no remedy or meanes, but spirituall, such as is there [Page 30]described, without any further provision upon the supposall of their inefficaciousnesse, but saw good rather to dispense and tolerate; let us take heed of over-witting Christ.

Nay, reas. 14 the Holy Ghost not onely foresaw there would, but de­termines there must be Heresies; and 'tis expedient as well for the ex­ercise of love, as gifts, and for a foyle to and discovery of the truth, & the professors thereof. What singular thing were it in the sheep of Christ, that they know his voice, if there were no strange voices, or (which will come all to one) if the Magistrate did brand all others with mulcts and heavy punishments? and how shall the Apostles consequence but be prevented, That by reason of errours 2 Pet. 2.2. the truth should be evill spoken of, if every errour be snapt up presently, which if it prevent not errours from starting, yet will prevent the scandall of the truth by them? Are not errours as well as afflictions part of Christs discipline, whereby he nurtures his Church? then let this discipline have its perfect worke, till it may be cured by its proper re­medy, the sword of the Spirit. You may as well say, there shall be no sins in the Church, as no errours.

Is not the practise of compulsion in the particular we speake of, reas. 15 at once to frustrate all those exhortations of the Apostles, Eph. 4.2. Phil. 3.16. To forbear one another in love; to walke whereunto wee have attained by the same rule; quietly waiting till God reveale what is behind, and cleare what is in controversie? Is it not to goe contrary ex diamentro, to those arbi­traments of the Apostle; Rom. 14.13. Not to judge one another (then sure much lesse to prosecute one another) in meats, and drinks, or concerning a ho­ly day; as considering that Ibid. ver. 6. he that eateth, eateth to the Lord, and giveth God thanks, and he that for beareth, goes according to his conscience too, and if right in the maine, may be acceptable to God also?

In policy 'tis the worst way in the world, reas. 16 and will prove the least successfull to extirpate errours by force: For this multiplies them rather; even as the Bishops tyrannies did drive men to extre­mities, and we may thanke their strict urging Conformity and U­niformity, as the instrumentall cause and meanes of those extremi­ties of absolute Separation and Anabaptisme, which many honest and tender hearts (thinking they could never run far enough from the Bishops) did run into: as the Antinomians likewise have stum­bled at our churlish exacting Preachers of the Law, Isa. 32.6. Who made emp­ty the sonle of the hungry, and caused the drinke of the thirsty to faile: [Page 31]And who knows but if force were removed, and a league made, and free trading of truth set on foot, and liberty given to try all things; straying Brethren on the right hand might be reduced? for as much as we know, that as sin takes occasion by the Commandement, so do errours by proscription, and to forbid them, is to sowe them, and no readier way to make men fond of them, then to restraine them by force; for Nitimur in vetitum, we love to be prying into a closed Arke, and the price of any thing is inhaunced when 'tis made dainty of; and so ex contrariis contraria sequuntur. Our first Parents were easily induced by the Devill, to beleeve there was more in that forbidden tree, then in all the trees of the Garden: and men are not so wise as not to deliver themselves of such a sophistry unto this day.

Reas. 17. The Apostle requires us, 1 Thes. 5. To prove all things; that is, as I conceive, not to gather all things whatsoever before us (as all the creatures were gathered together before Adam) to forme and state a judgement of them; for this were a worke worthy of Solomon; but the Apostle meanes, that before we take up any thing in our beliefe or practise, we first bring it to the barre and ballance, and put it into the scales of an impartiall dijudication; and this is the dignity as well as the duty of a spirituall man, that he judges all things, and is not concluded by the former judgement of any: and this liberty is as worthy the vindication as O homines ad servitutē nati! What mon­ster is this, for a man to desire to have all things free, his body, his members, his goods, and not his spirit, w ^ch neverthelesse is onely borne unto liberty? A man wil wil­lingly make benefit of what soever is in the world, that comes from the East or the West, for the good and ser­vice, nonrish­ment, health, ornament of his body, and accommodate it all unto his use, but not for the culture, benefit, & in­riching of his spirit, giving his body the liberty of the fields, & hold­ing his spirit in close prisō. Charron of Wis­dome. p. 261. any, in these exonera­ting times, this liberty of judging. And 'tis established upon very good reason; for it makes much to the advantage of truth, both to the getting, and holding of it; for, What lightly comes, lightly goes, (as we say.) The Bereans for searching into Pauls doctrine and exa­mining it by the Word, are recorded by an Epithet unusuall for the Holy Ghost to give to men, They were more noble its said.

Now this liberty of trying and judging is in vaine, if there be not a liberty of profession; and to hinder this, were a most tyrannicall usurpation, over that connection, which God hath made between the act of the understanding, and the will, (whereby Voluntas se­quitur dictamen intellectus) and to put asunder what God hath joy­ned together, and indeed to violate the Law of God and Nature.

A man cannot will contrary to the precedent act of judgement, he wills weakly without an act of judgement preceding; To force a man to a profession or practise which he wills not, nay, which he [Page 32]nills, is to offer unto God a sacrifice of violence on the part of the compulsor, and an unreasonable service on the part of the compelled; and therefore necessarily unacceptable.

God would have every man fully perswaded in his owne minde, reas. 18 Rom. 14.15. even about dayes and meates, and nothing imposed upon a doubting conscience, because it is great; nor nothing recei­ved with a sleight credulity, because it is small; but would have us Rom. 14.18. serve him in every thing we take up to beleeve or practise, and not to be the servants of men, in any thing that hath relation to Re­ligion.

And this brings in another Argument; reas. 19 Rom. 14.4. Who art thou, says the Apostle, that judgest another mans servant? Man in a naturall or poli­tick consideration, is the servant of men, of his Prince, and the Re­publique: But man in a religious consideration, is onely the servant of God, and he stands or falls to his owne Master. He is the servant of men to their edification, by holding forth his light and conscience before them; but he receives neither his law nor his judgement from man: God accepts perhaps whom man rejects. The day shall declare it, because it shall be revealed by fire, 1 Cor. 3.13. A place worthy most serious consideration, in relation to the present Question; for there the Apostle speaks in a case very fit & parallell to what may be existent among us; There may be among us building hay and stub­ble upon the true and precious foundation Christ Jesus; Well, what must man pull it downe by force? No; that were to take it out of Gods hand, who will do it better then we can, Who hath ap­pointed a day to make manifest every mans worke.

Consider likewise, reas. 20 what a misrepresenting of Christ the King of the Church this compulsion is, and what a prejudice against the meeknesse of his government; and in what a distance and dispro­portion it runs from those sweet and soft Prophecies of him; Zech. 9.9. Be­hold, thy King coming, meek and lowly, riding upon an Asse, the most bearing and forbearing creature. And elsewhere; Isa. 42.2, 3. He shall not cry, nor lift up his voice, nor make his voice to be heard in the streets; A brui­sed reed shall he not breake; Butter and honey shall he eat. Consider how harshly this sounds, how inharmoniously to other of Christs admi­nistrations. When he had to deale with Jezabel, an harlot, that se­duced his people to commit fornication, (a worse body there could not be) yet says Christ, I gave her space to repent, before ever I would [Page 33]threaten her; and notwithstanding this threat is gone out, it shall not bring forth, if she repent; for so 'tis carried, Rev. 2.22. Shall Christ waite, and must not men waite? Will Christ waite on a Je­zabel, a wanton Strumpet, and shall we thinke much to waite upon a wanton opinion? Must the servant be above his Master?

And may I not say to these forward forcing men; reas. 21 You know not what spirit you are of? you forget that you are of that spirit that wai­ted on the old world an hundred and twenty yeares in N [...]s prea­ching; and many other parallell instances might be given of the Lords patience: and when his date of patience hath been out, and he hath drawn up his accusation against a Nation, what hath been the tenour of it but this, Mat. 23.37. I would have gathered you, but yee would not: I sent my Prophets, rising early, and sending them, yee killed and stoned them? but where doth the Lord lay it to the charge of Prophet or Magistrate, that they did not force and compell the people? Indeed when they have neglected their duty of teaching and giving good example; or when Jer. 23.15. pollution hath gone out from them into all the land, the Lord hath reckoned up that, as good cause why, but no where their not forcing them to an outward forme of amendment, whe­ther they would or no.

How contrary is the present voice, Ad castra, ad insulas, reas. 22 to the patterne of your fore-fathers, who maintain'd their cause against unjust Tyrants, Precibus & lachrymis? but now that you have to deale with differing Brethren, you dismisse your good old principle, and commend it to us, to receive your hard usage with prayers and teares: and you are not contented, with the King of the Church, that hath all power in his hands, to behold Jerasalem, and weep over it, even over your differing Brethren, whom you count to be in er­rours, (if they are so.) How doe you forget that you are in the body, and may be tempted, and erre your selves? Doe you mete the same measure, you would have meted to you again? Is the Church in her naturall guise (that uses to run before the dog and the wolse) when shee follows her own kind with a sword in her hand? Is not this masculine property more harmonious, and agreeing to the man of sin, that exalts himselfe against Christ Jesus? Pardon us then if such a temptation at least arise in our hearts to thinke the scene is quite changed, and you are (as to this) no longer the persecuted Saints, but the persecuting world.

Many shall run to and fro, reas. 23 and knowledge shall be increased, Dan. 12.4. As a dog doth in following the sent, so doe men in following the truth, and they that will not give this liberty, must not expect they should disereetly follow the track: Wee have a Proverb, that they that will find, must as well seek where a thing is not, as where it is. Let us look upon the truth as Gods, and not o [...]s; and let us look upon our selves in all our discourses, as hunting after it; every one acting and seeking for himselfe, and for his part onely, acknow­ledging that God must lead every man by a sense and instinct, so shall we give God his due glory, and save our selves much unprofitable vexation. And this liberty of free disquisition is as great a meanes to keep the truth as to find it. The running water keeps pure and cleare, when the standing poole corrupts; that's the sense of the Pro­verbiall speech, An Academick, or Pyrrhonian was never heretick. While men sleep in a carnall recumbency upon their Doctors and Teachers, the Devill sowes tares; the true temper and proper imployment of a Christian, is alwayes to be working like the Sea, and purging ig­norance out of his understanding, and exchanging notions and ap­prehensions imperfect for more perfect, and forgetting things be­hinde to presse forward.

Why should not men put on the same kindnesse, reas. 24 and meeknesse, and good manners, in debates of such truths, as we now speake of, as in Civill and secular matters, where every one suspects himselfe, and preferres others before himselfe, not imposing his sense nor will upon any? Wherein should there be free and ingenuous dealing, if not about the truth, which makes men free?

The Apostle says in a speciall manner of Christians, reas. 25 that wee are called unto peace; and, Rom. 12.18. For as much as in us is, we are to live peaceably with all men. Marke [with all men] sure then with Brethren. Let them fall out with us, but let not us fall out with them, but onely as the Apostle did, by spirituall weapons contend for the truth. God is the God of peace: Deut. 20.10. and he commanded his people when they went out to Battell in a just war, they should first offer peace, for so long. Nay, in that place, before referr'd unto, 1 Gor. 7. God would have his people suffer unbeleevers Infidels, not onely in the same king­dome with them, but to live in the same house, lie in the same bed together, that is, that the breach and desertion should not be on the Beleevers part (if there be no other cause, that may require it, but [Page 35]the unbeliefe of the other;) and the reason is, God hath called us to peace. And peace is a Character of truth; The wisdome that is from a­bove, it is first pure, then peaceable, Jam. 1.17. and therefore those metaphoricall descriptions of conversion, by the changing of fierce natures into gentle dispositions, Is. 11. The wolfe shall dwell with the lambe, and the Leopard shall lie downe with the kid, &c. As a notable instance hereof may be given in Paul; While he was in a false way, he drives furiously ( Jehu-like) he rides to Damascus, fetches letters of authority thence, and is posting to Jerusalem, to silence, and im­prison all that preach Jesus: But when he hath the truth on his side, we finde no such carriage in him, but beseeches the Brethren by his gray haires, &c. indeed against obstinate seducers, he expres­seth much zeale, but that's a spirituall force, not corporall; for in­deed the truth needs no such violence to promote it.

That doctrine or way that is urged with violence, reas. 26 is rather pre­judiced then promoted thereby; for it savours, as if man were more interested, and concerned in the cause then God; for otherwise why is man so hasty, where God is so patient? It is a figne of men that Invitos ad mutationē sen­tentiae coegerūt Ariani, quod hominium est, minimè suae causae considentium, Athanas. Epist. Nova autem ista & ex [...]r abilis haere­sis, cum rationibus subruitur, cum ipsaver itate pudefacta concidit; quos non potuit verbis inducere, eos vi plagis carceribusa; ad se pertrahere annititur; at (que) vel ita seipsam quam non fit pia & Dei cul­trix manisestat. This prejudice and suspition will any way incurre that is urged with violence on men. diffide their cause, to be violent, and that the way is rather of man then of God; for if it be of God, it shall prevaile: What needs this force?

Hast thou faith. (saith the Apostle) have it to thy selfe. reas. 27 My faith must not be the rule of anothers practise, though voluntarily taken up, much lesse will it warrant me to impose upon another, (that's the meaning.) For indeed practise comes not naturally, but from ones own principles, and a low practise that yet grows upon a true principle, well-beaten and understood, is better then the highest top­ling practise, without a principle; as a living dog is better then a dead Lyon. Faith without workes are dead, so are works without faith; for faith is the forme and life of the worke. Therefore what a poore thing doe they contend for, that would bow the practise, and what arrow-spirited men are they, that are content with a conformed pra­ctise, though there be a contradicting principle, whereby a man jud­ges [Page 36]himselfe and his imposer of weaknesse and of sin? 2 Cor. 5.11. Wee are made manifest to God (says the Apostle, and 'twas a great matter that he could undertake so farre) but doth that satisfie him? No, but wee trust also (says he) that we are made manifest in your consciences, els the Apostle would have had little joy in them, or boldnesse towards them, notwithstanding all their outward conformity.

The practise of forcing straitens men in their liberty they have as they are men and Quid jam nobis ulterius relinquetur, si etiam hoc quod voluntate fieri oportet, libido extorquet alic­na? Lactant. lib. 5. Instit. cap. 14. reasonable creatures, who are borne with this priviledge and prerogative, to be led forth alwayes under the con­duct of their own reason. Which liberty is much inlarged by being Christians: Therefore the Apostle says, The spirituall man judgeth all things; which is not onely the Clergy man, but as Alsted glosses well, Spiritualis homo, (i. e.) verè Christianus. And to the test and tryall of such doth Paul submit his doctrine, 1 Cor. 10. I speake as unto wise men, judge yee what I say. And 1 Cor. 14.29. Let the Prophets speake two or three, and let the rest judge: Upon which Alsted, in rela­tion to another Argument, thus; Quò etiam pertinet locus ille celebris, ubi omnibus in Ecclesia Christi congregatis, qui viz. munere ac dono prophetandi, (i.) docendi, praediti sunt, potestas loquendi; reliquis autem omnibus potestas judicandi conceditur; that is, Ʋnto all in the Church, to whom is given the gift of prophecying, that is, of Teaching, is granted the liberty of speaking; to all the rest, the liberty of judging. To this Ar­gument I will adde the words of a late, and (for ought I know) yet living Author.

‘The true office of a man, his most proper and naturall exercise, his worthiest profession is to judge; Why is he a man discoursing, reasoning, understanding? Why hath he a Spirit? to build (as they say) Castles in the aire, and to feed himselfe with fooleries and vanities, as the greatest part of the world doth? Quis unquam oculos tenebrarum causa habuit, Whoever had eyes given him to keep them shut? No doubtles, but to understand, to judge of all things, and therefore he is called the Governour, the Superintendent, the keeper of Nature of the world, of the workes of God. To goe about to deprive him of this right, is to make him no more a man, but a Beast. If not to judge, hurts the simple and proper nature of man, what shall it doe to a wise man, who is farre above the com­mon sort of man? To judge singularly and excellently is indeed the peculiar part of a wise man, not of everyman. It is strange [Page 37]that so many men (I speake not of Idiots, and the weaker sort, who have not the faculty & the meane to exercise it, but of those) who either are, or make shew to be understanding and sufficient, deprive themselves willingly of this right and authority, so natu­rall, so just, and excellent, who without the examining or judg­ing of any thing, receive and approve whatsoever is presented, either because it hath a faire semblance and appearance, or be­cause it is in authority, credit, and practise: yea they think it is not lawfull to examine or doubt of any thing; in such sort doe they debase and degrade themselves; they are forward and glorious in other things, but in this they are fearfull and submisse, though it doe justly appertaine unto them, and with so much reason, since there are a thousand lyes for one truth, a thousand opinions of one and the same thing, and but one that is true, why should not I examine with the instrument of reason, which is the better, the truer, the more reasonable, honest, and profitable? — It is to play the part of prophane men and beasts, to suffer our selves to be led like Oxen—What can a wise or holy man have above a pro­phane, if he must have his spirit, his mind, his principall and he­roicall part a slave to the vulgar sort?—Why should it not be as lawfull for one to doubt & consider of things as doubtfull, as 'tis for others to affirme them?—How should we be capable to know more, if we grow resolute in our opinions, settle and repose our selves in certain things, and in such manner, that we seeke no far­ther, nor examine any more, that which we thinke we hold.— They know not that there is a kind of ignorance and doubt, more learned and certain, more noble and generous then all their sci­ence and certainty. — There is a generation of men, that if they be constrained to change their opinions, being altered, they are as resolute and obstinate in their new, as they were before in their first opinion, not knowing how to hold any thing without passion, and never disputing to learne and find the truth, but to maintaine that which they have sworne and bound themselves unto. These kinde of people know nothing, neither know they what it is to know, because they think to know, and to hold the truth in their sleeve, 2 Cor. 8. — It is fit that weake men, that have not strength to keep themselves upright upon their feet, be kept up with props; they cannot live but in bonds, nor maintaine themselves free, a [Page 38]people borne to servitude, they feare Bug-beares, or that the wolfe will eat them, if they be alone. But in wise, modest, and stayed men, it is quite contrary. — hoc liberiores & sulutiores sumus, qui [...] integra nobis judicandi potestas manet. It is a very sweet, peaceable, and pleasant sojourne or delay, where a man feareth not to faile or miscount himselfe, where a man is in the calme under covert, and out of danger of participating so many errours (produced by the fantasie of man, and whereof the world is full,) of intangling himselfe, in complaints, divisions, disputes, of offending divers parts, of belying and gain-saying his own beliefe, of changing, re­penting, and readvising himselfe: For how often hath time made us see, that we have been deceived in our thoughts, and hath in­forced us to change our opinions? To be briefe, it is to keepe the mind in peace & tranquillity, far from agitations, and vices, which proceed from that opinion of science, which we thinke to have in things; for from thence do spring, pride, ambition, immoderate desires, obstinacy in opinion, presumption, love of novelties, &c. There is an universality of spirit in a wise man, whereby he takes a view, and enters into the consideration of the whole universe; like Socrates, who contained in his affection all humane kinde, he walketh through all, as if they were neare unto him; he seeth like the Sun, with an equall and setled regard, as from an high watch­tower, all the changes and interchangeable courses of things. — Which is a livery of the Divinity, and a high priviledge of a wise man, who is the image of God upon earth. Magna & generosa res animus humanus, nullos sibi poni nisi communes, & cum Deo terminos patitur. The most beautifull and greatest spirits, are the more universall, as the more base and blunt are the more particular.— Every man calleth that barbarous, that agreeth not with his pa­late and custome; and it seemeth that we have no other touch of truth and reason, then the example and the Idea of the opinions and customes of that place or Countrey where we live. These kind of people judge of nothing, neither can they, they are slaves to that they hold, a strong prevention and anticipation of opinions doth wholly possesse them, &c.’ Thus Charron of Wisdome, 2 booke Chap. 2. which he speaks of in generall as a disposition to wisdome, but who knows but he might intend it in the nature of the woman of Tekoa's parable, as an advantage to divine truth; however, I bring it not as an authority, but as reason.

Furthermore, are there not severall statures in Christ, reas. 29 and that in knowledge as well as in other graces; as there are severall kinds of metalls in the earth, some more precious and better concocted then other; and doth not one starre differ from another starre in glory? Even so doe men, and so will they, (do we what we can,) in the ac­curatenesse of their knowledge, and in the clearnesse of their appre­hensions. Some can onely see a rule of Discipline in the Scripture confusedly and indistinctly; like the purblind man, that saw men like trees walking: (and in truth 'tis most proper for them to cry for a toleration, and he had a hard heart that would deny it them) Others see more clearly the perfect draught, and all the lineaments thereof, not through the excelling of their own wit, but the teaching of Christs Spirit, yet not assuming to themselves a greater measure of it then the other, who perhaps in other things may see more then they by the same Spirit, 1 Cor. 12.8. &c.

Lastly, I shall conclude the positive part of this Discourse, with opening (in some measure) the designe of Christ, in establishing no other, more specious, better satisfying order and meanes, for the pro­pagation of the truth, and in excluding force and power and au­thority humane, from ministring in his kingdome in this particular, leaving this and all that hath been said, to spirituall men to judge, who can compare spirituall things with spirituall.

It is in this matter as 'tis in the Government of particular Churches, the adversary carries it the same way, and turns upon the same com­mon hinge of humane reason, and must be answered the same way in both. They diffide the sufficiency of a particular Church to manage its own affaires, and why? because they have so few Officers, and in some Churches perhaps but one, and he none of the greatest Scho­lars, and the Brethren a company of illiterate men, & a good messe of government these are like to make. This errour proceeds now, from not considering, where the strength & sufficiency of this poore flock doth lie, which is, not in themselves, were they as eloquent as Apollo, as logicall as Paul, but in Christ their head, who is by his spe­ciall promise present with them, Mat. 18. Where two or three are ga­thered together in his Name. The Lord is in the midst of her, therefore shee cannot be moved, Psal. 46. And the government is upon his shoulder. Now hence (I say) is the mistake, through not considering, that the Government of the Church by Officers, is but minisieriall, and [Page 40]that they are guided and acted by Christ, and he puts wisdome into their hearts, and right words into their mouthes; as once he fitted Bezaleel and Aholiab for the worke of the Tabernacle. The same doth Christ now; for he is ascended upon high, that he might fill all things, and he doth fill carefully all his own Institutions with force and efficacy; and they doe not wisely that judge of them according to their appearance, for so, they are the most contemptible unlikely things in the world, but could you see the vertue and power that Christ conveyes secretly under them, you would fall downe before them. So I say now in this matter of suppressing errours, (as before qualified) which we say, must be onely by the Ministry of the Spi­rit, by the Word of God, which in the hand of the Spirit is quick and powerfull, by brotherly admonitions and earnest exhortations, and holding forth the contrary light, doctrinally and practically, &c. Now alas, say our carnall hearts, what are these like to doe? 'Tis true; look upon them in the outward appearance onely, and they promise little, but men do not consider, that these are but the vaile and covering of that arme and power which must doe the deed. For God himselfe is Judge, Psal. 50.6. Christ Jesus is the Prince of light and truth, the decider of Controversies, Dictator to his Church, and in the observation of Gospel Rules, he discovers himselfe unto his people, and by and through his people to those that erre. The O­racle in the Temple spake not, 'twas but a forme or image, but God spake in the Oracle. The Scriptures themselves are but a sealed Booke, except Christ by his Spirit speake in them, and by them, to our understandings and hearts. What matter is it what the forme be, if God fill it? What of strength or force doth the sleeve or cove­ring contribute to the arme? There is no means of any efficacy with­out Christ, and the smallest means is of absolute sufficiency through Christ; and what means should be blest by him but his own means? We forget that Christ will have his Church in all their ordinances, affaires, and administrations, to shew forth his death; that all things and persons in the Church must beare a suitablenes and correspon­dency to Christ crucified, the head of the Church. It is spoken par­ticularly of that one Ordinance, and chiefe one the Lords Supper, that 'tis to shew forth the Lords death; 'tis true of all Ordinances; Christ will have his people in the carriage and managing of all his and their affaires, performe his funerall rites, and obsequies, and [Page 41]hold forth an Embleme of his death to the world; and therefore 'tis said, The waters of Shiloah, that is, the Ordinances of the Church, run softly, Isa. 8.6. a pace for a funerall, and they are not cloathed in the light and gawdy colours of this worlds excellency and glo­ry, but in the most possible simplicity and lowlinesse; And I Bre­thren, came not (says Paul, who could have afforded it as soone as any man) with excellency of speech, or of wisdome, &c. For I, determined not to know any thing among you, save Jesus Christ, and him crucified, 1 Cor. 2. Marke here the ground and roote of the whole matter, (I meane of the simplicity of Christs wayes and Ordinances,) 'tis Christ crucifi­ed. Christs death is thus avenged upon the glory of the world, whilest the power and greatnesse of this world is reprobated and re­jected from the most noble uses and honourable services, namely, from ministring in his kingdome: Goe, says Christ to mans wisdome and humane Eloquence, I will have none of thee in preaching my Gospel; and returne into the scabbard, says he to the Magistrates sword, I will have none of thee to cut the way for my truth, through woods, and rocks, and mountaines, through stony hearts and impli­cated reasonings. Not by might, nor by power, but by my Spirit, saith the Lord. Thus Christ reprobates parts and learning, and the most specious and likely meanes, (shall he be crucified, and shall these be in their flower & blossome?) and he brings down the mighty things of the world, by the Here may be pertinently & commodiosly inserted a sto­ry out of Ruf­finus, of a Phi­losopher that evaded all the learned Arguments of the Divines, and was converted by a plain illiterate man; which I shall doe in his own words. Cum pro studio Religiosi Imperatoris, ex omniterra sacer dotes Dei coissent, opinione commoti, Philosophi quoq [...] & Dialectici valde nobiles & opinatissimi convene­runt. In quibus quidam insignis in arte Dialecticâ per dies singuloe, confl [...]ctatus summi certaminis cum Episcopis nostris, viris adae (que) in Dialectica, nō improbabilitèr eruditis, movcbat, & ficbat ingens specbaculum convenientibus ad audiendū doctis & literatis viris. Nectamen ullo genere Philosophus concludi à quoquam poterat aut conftring. Tanta etenim dicendiarte, objectis quaestionibus occurre­bat, ut ubi maximè putaretur astrictus velut anguis lubricus labcretur. Sed ut oftenderet Deus, quod non in sermone regnum Dei sed in virtute consistit, quidam ex confessoribus, simplicissimae na­turae vir & nihil aliud sciens nisi Jesum Christum, & hunc crucifixum, inter caeteros auditores E­piscopos adorat, quiciam vidisset Philosophum insultantem nostris & callidâ se disputationis arte jactantem, poscit ab omnibus locum, velle se paucis cum Philosopho ser mocmari. Tum verò nostri qui simplicitatem viri, & imperitiam de sermone duntax at nossent, pavere, & velut pudorem quendam pati, ne fortè apud callidos homines risu [...] officeretur sancti simplicitas. Perstitit tamen senior, & hinc movet sermonis exordium. In nomine, inquit, Jesu Christi Philosophe aud [...]quae vera sunt; Deus unus est qui ficit Coelum & terram, qui (que) homini quem de terrae lime formaverat, spir it um dedit: universa quae videntur, & quae non videntur, virtute verbi sui creavit, & spiritus sui sanctifica­tione firmavit. Hoc Verbum ae Sapientia quem nos Filium dicimus, humanos miscratus errores, ex virg [...]e nascicur, & per possionem mortis, à perpetua nos morte liberavit, ac resurrectione sua aeter­nam nobis contul [...] v [...]am: quem & expectamus Jud cem omnium quae gerimus esse venturum. Cre­dis hoc na esse Philosophe? At ille velut si nunquam ullum sermonem contradicends didecisset, itaob­stuposactus vtrtute dictorum, mutus adomn [...]a hoc solum potu [...]t respondere, it a sibi videri, nec aliud verum esse quam quod dixerat. Tumsenior, si haec (inquit) ita essecred [...]s, surge & sequere me ad De­minicum, & hujus fide signaculum suscipe. Et Philosophus cenversus ad discrpulos suos, vel ad eos qui audiendi grat [...] convener [...]n [...]: Andite (inquit) ô Eruditi viri: Donec verbis mecum gest a res est, verba verbis opposui, & quae dicebantur dicendiarte subverti. ubi vero pro verbis virtus processit ex are di [...]entes, non potuerunt resistere verbavirtuti, nec komo adver sari potuit Deo. Et ideo si quis vestrum potuit in his quae dicta sunt sentire quae sensi credat Christo, & sequatur hunc senem, in qyo locutus est Deus. It a Philosophus Christianus effectus tandem se gratulatus est victum. Kuffi. l. 3. c. 3. And there is this good note adjected in the Margent; Ubi sunt nunc qui sophisticis argutus opus esse putant ad convincendos Philosophos? weake; and things that are, by things that are not, that no flesh may glory in his presence, but he that glorieth, let him glory in the Lord, that neither our faith, nor the Ordinances successe, should stand in the wisdome of men, nor in the likelinesse of the meanes, approving themselves so to mans understanding, but in the power of [Page 42]God. These and such like are the Reasons rendred in the first and second Chapters of the first Epistle to the Corinths; and these are enough (I conceive) to satisfie a moderate understanding. For my owne part, I must professe it is the Clue of threed that carries me through this Labyrinth, 'tis the Pole starre, by which I steere my judgement, and by which my doubts are resolved satisfactorily. I see reason enough for that slender and abject provision, which Christ hath made (in the worlds account) for the propulsing of errours, and for that meane forme and guise, wherein all Christs Ordinances appeare unto us, when I look upon the death of Christ, or upon Christ crucified.

CHAP. VII. Illustrating the Argument, with Examples and Testi­monies out of divine and humane Writ.

HAving stated the Question, both on the positive and negative part of the Magistrates duty, and proved it with Reasons; I proceed further to confirme and illustrate this Argument with Examples and Testi­monies. Beginning with the old Testament, and therein with Instances of Heathen Kings, (whose Religion, and the Jewes were diametrally opposite) whereby it may seeme this to have been a principle in Nature,) that yet upon grounds of ingenuous reason, as well as policy, (though we deny not a providence in it) not onely permitted the publick exercise of a contrary Religion, (which is more then we plead for) but also gave faire quarter to the Church, and all liberty, yea authority and accom­modations for their religious ingagements; yea, endowed them and their worship with great priviledges, immunities, and advantages; then which Instances, nothing could possibly be alledged by us, more pregnant, pressing, provoking, upbraiding, constraining, to those, between whom and us there is the same Religion, truth, and worship substantially, though some lighter circumstantiall differences.

These are especially Cyrus, Darius, and Artaxerxes; I might adde to them Ahasuerus, who though a stranger to the Church, Ahasuerus. and to the true God, yet not onely protected the Church, destined to de­struction for their Religion sake; but gave them a free avengement of themselves, of his owne profitable subjects their enemies, Esth. 9. to the slaying of seventy six thousand men. And the book of Daniel is not without some passages, which might be referred hither, and good use made of them; as namely, Nebuchad­nezzar. Nebuchadnezzars exalting men of a Religion contrary to the Babylonians, in the Provinces, and ma­king [Page 44]all the great Affaires of the Provinces to run through their hands, Dan. 2.48, 49. And a second time if not to a further degree of honour, Dan. 3.30. And these things done by Politick Princes, that wanted not serious regards to their own safety, stability, flou­tishing; and were Conquerours over these captives, (whose terrour could not make these Princes afraid, as Elibu speaks, Job 33.7.) nor had they any politick ingagements to their Religion, further then the satisfaction of these their Subjects in this particular, and their more willing subjection, and the union and peace of their kingdomes thereby; and they went on in their owne Heathenisme themselves, though they indulged thus to the Church.

But I shall content my selfe to set before you those three before mentioned, Cyrus. beginning with Cyrus, whose Story, so far as concernes our purpose, you shall find, Ezra 1. to this effect; That he made a Pro­clamation throughout all his Kingdome, and put it in Writing, wherein be gave free liberly to all the people of the Jewes his Captives, to goe up to Jerusalem, and build the house of God there. And whosoever remaineth (he addes) in any place, where he sojourneth, let the men of his place help him with silver and with gold, and with goods, and with beasts, besides the free will-offering for the house of God, which is in Jerusalem. More­over, he made restitution of all the vessels of the Temple, plundred by his predecessour Nebuchadnezzar.

One would have thought a Proclamation of liberty, & no more, had been enough, and doubtles that alone would have been most thankfully accepted by the godly Jewes, and they would have ac­knowledged that this Prince had indulged a great and speciall fa­your to them; but these further acts of grace might well make them say; as, Psal. 126. When the Lord turned againe our captivitie, we were like them that dreame. Then was our mouth fill'd with laughter, and our tongue with singing. Nay the Heathen could not choose but say, The Lord hath done great things for them: and truly say they, The Lord [...]th done great things for [...]s, whereof wee are glad. And who could blame them for being glad?

But I look it should be objected; object. That Cyrus did not this of him­selfe, but was extravrdinarily stirr'd up hereunto by God, (his owne words importing so much) and that he was acted in this thing a­bove the consideration of all politique reasons, and the regard of his owne Religion: Therefore what Cyrus did upon such an extraor­dinary [Page 45]motion, cannot be reasonably expected from Princes now, that are not so stirr'd up and acted extraordinarily by the divine hand, but they must be faithfull to their Principles received, and Re­ligion established, and must indulge no other liberties or favours, then may consist therewith in a rationall and prudentiall way.

I answer. Cyrus was stirr'd up by God; Answ. but first God would not stirre him up to an unlawfull or an uncomely thing, if that act of him being of one Religion himselfe to accommodate another had been such, God was not so put to it, he had other meanes to have brought this to passe, then by the sin of any man, especially then by becom­ing a tempter thereto himselfe. Let not any man say when he is tempted, that he is tempted of God, for God cannot be tempted, neither tempteth he any man: therefore if this was a temptation, 'twas not of God, if it was of God, 'twas no temptation.

2. Gyrus was stirred up, but 'twas not by a Prophet that we read of, nor by a vision, nor any extraordinary way. The Holy Ghost tels us he was stirred up, but perhaps none of his Court, nor his Princes could tell he was stirred up by the Lord, nor he himselfe, the Lord might carry this force so secretly under rationall and pru­dent considerations: And no question he did, and shewed Cyrus reason for what he put him upon. And doe you thinke there were not politique Objections made against this act of Cyrus, by his Statesinen and Counsellors (as there were to Artaxerxes, with whom they prevailed for the suspending of the worke that the Jewes had begun,) and was it likely Cyrus answered all these Objections to his carefull Counsellors, with the meere instigation he had to it with­out reason?

3. We need not feare to affirme, that Cyrus had reason for what he did, and did move upon reason in this act, (though reason alone would not have done it with him, there was the speciall blessing of God upon that reason, and his effectuall instigation of Cyrus heart, making it facile and yeelding unto that reason) and we may assigne the reason partly what it was, at least probably: 'tis couch'd in the act, which was an act of Justice as well as of grace: For these poore Jewes had in Cyrus his predecessors time, been wrongfully carried a­way captive from their own land, and the worship of God, and de­tained ever since in a strange land, and disabled to set it up againe of themselves, and therefore Cyrus might well through the workings [Page 46]of a naturall conscience, hold himselfe bound to restore both per­sons and utensills, and to supply what ever inability or insufficiency that accrew'd to them through their captivity: and no doubt also but this Principle, which it seemes by the stories in the Bible was a received one in those ancient times, did glow in Cyrus his heart, that every Nation would willingly walke in the Name of their God; even as himselfe would; and it seemed to him hard measure to restraine them, and therefore though as a Heathen, and so one that had cho­sen and pitcht his Religion already, he had no obligation to any other Religion but his owne, yet out of a principle of common justice, to doe as he would be done by, he might hold himselfe bound to do what he did.

But it may be further objected, object. that Cyrus was in a false way him­selfe, and all that he did in this way of dispensation, he did it for the truth, and if he had done more, and left his own way, and joyn'd with the Jewes, it had been but his duty.

I answer, answ. and grant, he did no more then was his duty, but yet by the Principles of some men in our dayes, he did over-doc his duty, nay he did contrary to his duty; if the duty of every Magistrate be, to be so zealous of his own conscience and way, as to tolerate no o­ther; as they affirme.

But it will be said further, object. that Cyrus was convinced of the God of Israel to be the true God.

Grant that, answ. yet what was that to the instituted worship of the God of Israel? was he convinced of that too? Why did he not then goe up himselfe with them to Jerusalem? No, but Cyrus was a Hea­then in worship still: Or, Why might not Cyrus have said, I know and acknowledge the true God as well as you, and do worship him, therefore you shall worship him after the same manner as I do? No, but he leaves them to their consciences; els, if he had tyed them to his heathenish rites in worshipping the true God, they had been but sorry gainers by his conversion. Lastly, Cyrus was convinced that the God whom Israel served was the true God; and is that thought by you as a sufficient reason for all the favour he indulged them? Why then I appeale to you, whether you have not the same & much more reason to indulge as large priviledges to your differing Bre­thren, of whom you never had such a sinfull scruple, (I in charity thinke) whether they worshipped the true God.

Therefore to conclude this Instance; It seemed reasonable to Cyrus to doe what he did in way of favour to the Jewes, though he himselfe was of different principles from them in worship. For God scarce acts his owne people to any thing without reason, (much lesse against reason) how much lesse other men, who are not prepared with such a principle of resignation, and submission of will and rea­son, and all to him, as his owne are or ought to be?

The next Instance is of Darius, Darius. who (upon the occasion of the Jewes adventuring upon the worke againe, after the proscription of Artaxerxes, and a long cessation thereof, Chap. 4.) is consulted with by Letters from Tatnai, and Shetherboznai, Governours on the other side the River, what to doe, whether to suffer them, or to hinder them; and you have Darius his answer, Chap. 6. which is to this purpose; That as upon search, he found a decree of Cyrus, authori­zing them to build; so he charges Tatnai the Governour, &c. She­therboznai, and their companions, to be far from hindring them, but to let the worke of this house alone, and let the Governour and Elders of the Jewes build it, in its owne place: Marke, how all is left to their consciences: Yea moreover besides the former indulgence and dis­pensation of Cyrus, he decrees that of the Kings goods, even of the tri­bute beyond the River, forthwith expences should be ministred to them, (that they be not so much as hindred or retarded) yea and sacrifices day by day.

Observe here, 'tis not permitted, but commanded, not to be consi­dered, but forthwith executed and obeyed by the Kings Officers, not to be lent, but to be given, not to be rai [...]ed of the people by tax, but to be taken out of the Kings revenue. O unparallell Darius! against many a Christian Prince and Magistrate shall he rise up in judge­ment, that snib and keep downe their own free-borne subjects, in the exercise of the same Religion that themselves professe, for differing in a Circumstance comparatively. Well, the depth of Darius policy is this? that they may offer sacrifice, and pray for the life of the King and of his children. Darius thought it but reasonable, that if they did accommodate him and his children in their prayers, he should ac­commodate them in offering sacrifice. Beneficium postulat Officium, and Officiwn relates to Beneficium. Doe yee expect our prayers, and will not let us offer sacrifice? How can wee sing the Lords song in a strange land? How can wee pray for you, but as wee are bound to [Page 48]pray for enemies, that God would turne their hearts, and breake the rod of their oppression? But shall not our hearts indeed be lif­ted up in the day of your shewing kindness and speaking friendly to us, to pray for you? Wee promise not that we will doe it. Or doe you thinke we cannot pray, or that our prayers are nothing worth, will not stead you at all? or doe you not need our prayers? Wee goe on. This Decree he ratifies (doth not onely recommend an Order for their accommodation) but under the paine of a most exemplary death, to him that should disobey this Word, even the Timber should be puld down from his house, to make a Gibbet to hang him on, and his house to be made a Dunghill, Ezr. 6.11. Concluding with a generall curse, pronounced up­on all that should put to their hand to alter or destroy that house, ver. 12. be they Kings or people.

Will you see now O Magistrates, what you are to doe, and where to use your sword and authority, even against those that hinder the building of the house, that will not suffer the poore Saints that are instructed, to build the house according to the patterne, that they have taken out of the Word, but worke them disturbance and per­secution. Such you ought to punish; why? not because they are of a differing mind and way from us, no more then you ought to pu­nish us for being of a differing mind and way from them, but if they hinder us in this worke of building the house of God, which they know not but we are stirred up of God unto (we say we are) and di­rected by him therein, (we trust we are and shall be.) Therefore let them take heed in the feare of God what they doe against us: and thinke not you may alter the house, no more then destroy it, or that you may hinder us any more then we may hinder you.

The third and last Instance, Artaxerxes. is of Artaxerxes (not that Artaxerxes by whom the building was proscribed, but another after him) who sends Ezra with a large Commission and authority to Jeru­salem, to this effect, Ezra 7.11. To take with him the residue of the peo­ple, Priests and Levites, that would freely goe, (he thought it not rea­sonable to force them to goe, though they were of the Church by birth and Nation.) Observe that by the way [ all that are minded of their owne free will to goe up, ver. 13.] and to carry with him the free will offering of the King and his Counsellors, in gold and silver, and all the silver and gold he could find in the Province of Babylon, with the free will offering of the Priests and people, to furnish himselfe for sacrifice, and [Page 49]to doe with the overplus what seemed good unto him; He had also vessels given him for the seruice of the house, and a liberty to take out of the Kings Treasure-house, whatsoever more was needfull, (and charges his Treasu­rers accordingly to furnish him) if it were to an hundred [...]dents of sil­ver, &c. And whatsoever is commanded (says he) by the God of Heaven, let it be diligently done. I beseech you, what were Artaxerxes his in­gagements to God and his worship, who was a stranger thereto, that he should be more bound to take care of his house, and that every command of God concerning it and his worship there, should be diligently observed; then Christian Magistrates and people are now adayes? Observe how punctuall his naturall conscience tells him the servants of God must be; and what provision he makes that they might be punctuall; and will you now on the contrary, blame, fine, imprison them, for observing punctually what their confciences say is commanded by the God of Heaven? Furthermore, he exempts all the Ministers of the House of God from all Taxes, and au­thorizes Ezra to place and displace Magistrates, for the advantage of the true Religion, which he commends to him to promote and spread, as far as ever he can, ratifying this Commission under the paine of heavy punish­ment, to all that should oppose, according to the degree and quality of their opposition:

But Cyrus did this slavishly; for he addes, object. Why should there be wrath against the Realme of the King and his sonnes?

Cyrus did this for feare of wrath, anſw. what then will not you doe it at all? Nay doe it for conscience sake, and not for wrath onely; as the Apostle says in another case, or God is able to bring you under the sense and feare of wrath as well as Artaxerxes. Did God subject him to this feare (who was a Heathen, and was therefore more remote from such a duty) for not furthering, and will he not judge Chri­stians and Christian Magistrates (as they will be acknowledged) for hindering the worke of his house? Nay, if they doe not further and incourage all they can, that all things may be done accurately and precisely, that the God of Heaven hath commanded, leaving it to spirituall men to judge, who alone are able.

Christ Jesus is the Prince of Peace; where he is kept out, there's trouble, and wrath. Therefore imitate at least, and goe [...] farre as these Heathens herein; so shall wee pray for the King and his sonnes, for our Rulers and Governours, under whom wee live peaceable lives, [Page 50]in all godlinesse and honesty: and shall blesse God, as Ezra doth, Chap. 7.27. Who hath put such a thing into our Governours hearts, as to beautifie the House of God, which is at Jerusalem.

There is much the truly conscientious expect from our Gover­nours, in the name of the Lord, after the president of these Kings; Not a toleration onely, but an accommodation, incouragement, and sufficient Protection from all molestation and damage. The Lord inlarge your hearts in proportion to this great duty and oppor­tunitie.

CHAP. VIII. Containing Examples out of the New Testament.

WEE come to the times of the New Testament, Sub Principib. Maccabaeis & corum succes­soribus diver­sae Judaeorum sectae, Pharisae, Sadducaei, Es­saei, & sim [...]les liberè viguerūt & satis amicè inter se vixe­runt. Alst. de Eccl. l. 4. c. 14. begin­ning from our Lord and Saviour Jesus Christ, when there were I know not how many sects, Cassideans, Pharisees, Sadduces, Essenes, Gaulonites and Herodians: These all differing from one another, as materially as Christians doe now adayes. Some holding no resurrection, no An­gels, or Spirits; others, holding all these, &c. yet they lived by one another; yea, and our Saviour Christ, who lived among them three and thirty yeares, and upwards, whereof three yeares and more he spent in the Ministry, never (that we read of) stirr'd up the Magistrate to reduce them to an unity, never instigates those that were in the right, or nearest the truth, to prosecute the other: Our Saviour did neither feare them, nor spare them, but among all his woes that he pronounces, there's none against Magistrates for not forcing.

Further, Joh. Baptist. Johns Disciples were in a great error, had an envious eye upon Christ, and would have had their Master to have been the Messias. What doth John doe to convince them, and to right our Saviour? Doth he cudgell them into the true faith, or sway their assent by his place and authority? No: but he Joh. 7.19. sends them to Jesus, to be convinced by his word and workes; and observable is our Saviours carriage: When these Messengers came to him, and [Page 51]made their errand known, he doth not require (as at other times) their Faith to bear upon his naked testimony of himselfe, but he demonstrates what he was, both by effectuall words and workes, and so is made manifest in their consciences, as the Apostle sayes elsewhere of himselfe.

Here was toleration, and giving time in Fundamentals, how much more may there, ought there to be the like in more circum­stantiall differences?

And our Saviour foretels that there should arise false Christs, and false Prophets, that should worke signes, and counterfeit the true Mini­stry, and deceive many. But what word ever dropt from Christs mouth, of violence to be used against them, as to drag them be­fore the Magistrate, or the like? No, but he bids us beware of them, and tels us, By their fruits we shall know them, Mat. 7.16. And so a­gaine, ver. 20. By their fruits yee shall know them. It was our Saviours pleasure, that there should be a Christ and a Christ, Prophets and false Prophets, Apostles and false Apostles in the world; and that the one should be distinguisht from the other, not by any brands or eare-markes, but by their fruits, and that the one should at length be overcome and extinguisht by the other, not by might, nor by power, but by the Spirit. Even Michael contending with the Devill, brings no railing accusation, but the Lord rebuke thee.

And so what differences were there after our Saviours depar­ture, in the Apostles dayes, about observing dayes, eating meat sacri­ficed to Idols, Circumcision, covering the head or face in worship, and the like; some of which were Church-differences; and how doth the Apostle endeavour to compose them, but by argument and reason, by reproving, exhorting, convincing? and where he meets with contentious spirits, what says he? We have no such custome, nor any of the Churches of God. Others were differences that diffused them­selves further, then in one particular Church, taking unstable minds up and downe (perhaps) every where; as the opposition of the Law to the Gospel and Circumcision, &c. Now how did the Apostles be­have themselves here, who were armed and instructed with a grea­ter power and authority for the vindicating of the truth, then ever any since, either Civill or Ecclesiasticall persons; and when occasi­on was, shewed it, striking Ananias and Saphira dead in the place, for lying in the face of the Holy Ghost, and their own consciences? [Page 52]I say, Paul in sun­dry cases. how did these men behave themselves? Why, Paul is very hot (as one could wish) in his Epistle to the Galatians, he workes his head, and writes, and chides, and insinuates, and exhorts, and de­nounces; If an Angel from Heaven, &c. He was as warme as the A­postles were, when they called for fire from Heaven; as warme as any are now in the case of Church-government; but his zeale expresses it selfe the right way. Indeed, he hath one smart passage, I would they were even cut off that trouble you, but he cals not upon man to cut them off. Again, Paul knew in what cause he said it, not in a doubt­full cause, wherein he might have been wrong, and they right, but he speakes this in a full assurance and demonstration of the truth by the Spirit; and 'tis but a committing the judgement to God. In other Epistles we finde errours and heresies lay in Pauls way, and in the way of the truth: and thereupon he cals upon the Ministers to quit themselves, and shews how they had need to be furnished and accomplisht, that they may exhort and convince gain-sayers; and they must doe it with patience and meeknesse, 2 Tim. 2.25. Some indeed must be rebuked sharply, that they may be sound in the faith. But here's no calling to, nor authorizing any to exercise any forcible coaction.

And (yet not to have done with Paul) who had spirit enough for the truth, yet where he might, how did he become all things to all men? to the Jewes he was as a Jew, &c. Not by an unworthy dissi­mulation, putting on any forme, to the humours of the present company, but by a friendly accord, and walking with them, not­withstanding those differences; that his presence was no more dreadfull, nor his company any more unpleasant to them, then if he were one of their own, a Jew, or of the Circumcision. And here­in the Apostle held forth an eminent practise of his owne Rule, 1 Cor. 13. who after he had arbitrated in many Controversies, in the foregoing part of the Epistle, and laboured to compound their differences, and to bring them to an uniformity in the right order, (which if it may be had, I grant is not indifferently desireable) yet (says he) shew I unto you a more excellent way: and that is the way of charity and love, as it follows: which is better then to have a mans mind polished with the purest notions and liveliest apprehensions. Its better for Christians to be able to exercise abundance of love in differences, then to jump all just in a judgement. For Musick is not [Page 53]made with one string, nor with many strings set to the same note, but of various notes and strings, rightly set and subdued to a har­mony, is the sweetest musick, and of differing Instruments. Indeed, if they be not so set and subdued, the variety makes but a most un­pleasant crashing confusion: so it is in this case of different judge­ments, with or without love. As order is said to be the forme of the universe, so love may be said to be the forme of the Church, which makes us all one, and usefull to one another in what we have, pity­ing and pardoning one another in what we have not.

Lastly, Paul foresaw that as there were great, so there would be greater errors, Acts 20.29. For I know this (says he) that after my de­parture, shall grievous wolves enter in, &c. Also of your owne selves shall men arise, speaking perverse things, drawing Disciples after them. But what course doth Paul advise them to? but bids them therefore watch, and remember how by the space of three yeares, he had warned eve­ryone of them night and day with teares, ver. 31. Yet are wee to have (after Pauls example) a serious zeale against pernicious doctrines, and the obstinate disseminators of them.

CHAP. IX. Of Examples and Testimonies recorded and com­mended to us by humane Writings.

SHall we fall downe from these times (the sacred Stories going no further) to the succeeding times continued by other Histories, Eusebius, Theodoret, and others, out of whom (and especially out of an unparalleld golden Ma­nuscript I have seene, which I wholly leave to tell his owne Tale) many Instances, very pregnant and commendable, might be pro­duced, principally in the times of Constantine, and his sonnes, and both the Theodosius [...]es, and some other Emperours, who tolerated divers wayes, and preserved the peace between the severall profes­sors of them; but that it would increase the bulke of this Argu­ment, far beyond what was intended, therefore I shall content my selfe with one onely, that indeed an eminent one.

And before I bring forth that, I must vindicate the truth from [Page 54]needing that one, or any humane testimonies; and though it be lawfull to bring them, yet I would not be brought under the power of such an obligation. But they may stand us in good stead, thus far, to induce an eare that is inclined to Antiquity and Authority. And what wee see of this kinde in darke times, in men voyd of Religion, and sufficiently zealous of their own superstition, is like to be con­sonant to reason, and the principles of naturall light; and so this Instance or Instances will have much authority with them, and a vertue not onely illustrative, but argumentative. The Instance is this;

Many complaints were brought by them of Asia, Marcus Aure­lius Antonius. Euseb. Eccl. Hist. the Elders and Judges thereof, to the Emperour Marcus Aurelius Antonius, (as to his Father before him) upon occasion of an Earth-quake which did them great damage,) against the Christians, who by reason of their different Religion were their envy, & a great eye-sore to them, charging these Christians to be the cause of that Earth-quake, (as was their manner upon every mis-fortune that befell them, and to cry out against them, Ad Leones) even as now all the faction and tumult is laid upon tender Consciences; to whom the Emperour answers thus, — De motibus autem terrae, &c. Comperi quod in hu­juscemodi rebus, ad illorum invidiam, communes casus transfertis, &c. — Super quibus plurimis ex Provinciis Judices etiam venerabili Patri nostro scripserunt. Quibus rescriptum est ab eo, ut nihil omnino molestiae, hujuscemodi hominibus generarent, nisi fortè arguerentur, aliquid adver­sum Romani Regni statum moliri. Sed & mihi ipsi, de his quam plurimi retulerunt, quibus ego paternam secutus sententiam, pari moderatione re­scripsi. Quod si quis persistit hujuscemodi hominibus abs (que) ullo crimine movere negotia, ille quidem qui delatus pro hoc nomine fuerit, absolvatur, etiamsi probetur id esse quod ei objicitur, Christianus; is autem qui cri­men obtendit, reus poenae ipsius quam objecit, existat. The summe of it in English is this; That as for the Earth-quake, he hath found by expe­rience, that they doe put common accidents upon their (i. the Christians) account out of envy, and commands them as his Father had done before, not to worke these men any trouble, except they should be found to attempt any thing against the Roman Empire. If any did causelesly molest them, the Christian should goe free, and his accuser should suffer the punishment he would bring upon him. Here's now a Heathen, not onely tolera­ting a contrary Religion to his own (for he remained a very Hea­then [Page 55]still, as the first passage of his Epistle shews; Ego quidem non ambigo Diis ipsis cu [...]ae esse ne quis noxius lateat; Multo enim magis illis convenit punire eos qui ipsis immo [...]are nolunt, quam vobis) but counte­nancing and pleading for it, not onely not impeaching it of facti­on, but implicitly clearing of it, not onely providing for their escape of unjust punishment, but making an Ordinance to doe them justice upon their causlesse accusers. How shall this Emperour rise up in judgement at the last day, against many in these dayes?

How many of the Ancients have father'd this opinion of mine, Austin how he came to be against us. I take not upon me to tell. But Austin once for us, afterwards got­ten from us, by what means, I shall give you account out of Peter Martyr: At (que) haec ratio fuit cur Augustinus cum anteà judicasset, non oportere Magistratum anim [...]dvertere in Haereticos, posteà mutavit senten­tiam: Alii enim Episcopi proferebant multas Ecclesias, quae met [...] Impe­ratorum & Legum, à Donatistarum factione descivissent, & jam assuetu­dine cognovissent Catholicam veritatem, ut nullo pacto vellent ab eâ dis­cedere; The Bishops of severall places told him what great successe the Em­perours force had to reclaime men from Donatisme. But successe alone is not a rule for wise men to goe by, in as much as Solomon says; That there be just men (and so just wayes) to whom it happeneth according to the worke of the wicked, and there be wicked men, (and so wicked wayes) unto whom it happeneth according to the worke of the righteous.

Zanchy puts the Crisis of the utmost extent of the Magistrates au­thority, not upon all evill manners, domesticall or publique, Zanchy. except they disturbe the publique peace, or hinder the publique good; though yet they may fall under the Churches Cognizance, yea cor­rection. His words are these; There are many wickednesses, against which the Magistrate truly Christian, doth not use to proceed, neither is bound by his lawes; is also many evill manners, both domesticall and pub­lique, which doe not disturbe the publique peace, on the publique good: But the Church ought not to beare these, but to correct them according to Christs institution. Now then if by Zanchies rule, disturbing the pub­lique peace and good, is that which brings in the Magistrate, and gives him Cognizance of misdemeanours and wickednesses, then by his judgement, errours in faith, or practise of Religion, are not within the Magistrates Cognizance, except they be such in their nature or managing, as disturb the publique peace. Which is all that wee aske.

And how far the spirits of many now are from the moderation of later Authors and Writers, Alsted. I might shew. Alsted delivers his po­sition thus upon the Question; De pace Religionis, (ut vocant) seu de libertate Religionis, sive de bono autonomie: An & quatenus concedi possit à pi [...] Magistratu? Ʋbi licet nos concedamus unam duntax it Reli­gionem, quam videlicet ipse Magistratus veram agnoscit ex verbo Dei, ab eodem Magistratu, pro virili conservandam esse, neminem tamen ad ean­dem externâ aliqua vi cogendum esse docemus: quin potius suam Consci­entiis libertatem relinquendam: Et non nunquam etiam diversarum Re­ligionum exercitium, si non publicum, saltem privatum, aut clandestinum ex singularibus causis permittendum esse statuimus. At (que) hoc demum sen­su pacem & concordiam externam seu politiam inter Orthodoxos & non orthodoxos, saepe etiam haereticos simul colendam, ab ipso pio Magistratu procurari, & p [...]sse & debere existimamus. I could not wish my judge­ment more happily exprest, nor words more accommodate to my sense, viz. That though the Magistrate be with might and maine to de­fend but one Religion, even that which he judges to be the truth by the Word of God; yet none ought to be compeld to that by outward force, but every mans Conscience to be left at liberty, &c. (I shall not English it all;) and that a Civill externall peace should be maintain'd by the god­ly Magistrate, even between Orthodox and Heterodox. And he gives three Prima niti­tur generali­bus illis scrip­turae dictis, quę justitiam & charitatem studium (que) pacis & cōcordiae seriò nobis omnibus com­mendant: & ne quid alitèr adversus proximum statuamus, quàm qualitèr nobiscum agi velle­mus disertè praecipiunt. Deni (que) ut conscientiis suam libertatem concedamus & dissentientes in negotio Religionis amicè toleremus, omnino mandant, Mat. 5.7. Rom. 12.14. & alibi. Secunda petitur ab exemplis sapientium & piorum Principū, tum in veteri tum in N. Test. &c. Tertia ab ipsa naturali equitate item (que) adjuncta utilitate, quàm etiam experientia quotidiana fere comprobat. Nam praeterquam quod aequissimum est, in causa Religionis ab omni vi & co­actione externa abstinere, ipsis etiam rebus publicis ut ita fiat, omnino expedit, at (que) conducit; quippe quae alioqui facillimè turbarentur, & intestinis bellis, ac mutuis lanienis tandem conci­derent: prout hactenus in multis Europae provinciis, Gallia praesertim & B [...]gio, accidisse novi­mus. Cum contrà in Germania, Helvetia, Polonia, & alibi locorum, in quibus Religionum li­berta [...] hactenus indulta fuit, istis discordiis & lanienis, non fuerit locus. Ergo res ipsa perse li­cita, & bona est, etiamsi per accidens abusus aliquis accedere possit. Alst. de Eccl. lib. 4. c. 14. Reasons for his judgement, which I shall transject into the Margent.

And what Reformation this Kingdome had in the late dayes, it did consist in the incoaction or spontaneousness of it in the Parlia­ment, Humsred. de verâ Relig. &c. whatsoever it did in the people; as one reports of it; Nam in [Page 57]senatu, ut fertur, patuit omnibus ad dicendum locus, nec ulli hominum generi potestas contradicendi, suam (que) fidem profitendi interclusa est; imò integrum fuit cui (que) liberis velitari ac pugnare sententiis, in quo summa elucet aequitas & moderatio Principum, qui allicere, ducere, persuadere; non cogere, trahere, jubere voluerunt; ut impudens mendacium sit, si quis jam dixerit, authoritatem vicisse, non vecitatem. Illud etiam constat, liberum fuisse adversariae parti in publica disputatione suas partes tueri, arbitris adhibitis incorruptioribus, sive voce sive calamo certare, sive oppo­nere, sive respondere maluissent. Humfr. de vera Relig. conserv. p. 31, 32.

I quote the words, because if they had never been realized, yet the Idea of such a carriage when men are seeking out the truth is lovely, as being very equall and rationall.

And if I were in Davids case, 1 Sam. 21. without my sword and weapons, I might translate two or three pages out of M ^r Edwards Antapology. I shall produce but a passage or two, p. 168. he hath these ‘words; Now the remedies appointed for these ( viz. Church-mat­ters, & matters of Conscience, and the inward man) are spirituall and Ecclesiasticall, namely, spirituall punishments. Christ saith, My kingdome is not of this world: and the Apostle, 2 Cor. 10.3, 4, 5. The weapons of our warfare are not carnall, but mighty through God, to the pulling downe of strong holds, by which the spirit, and the inward man, even every thought is subjected to the obedience of Christ. Spirituall remedies and meanes must be used in the kingdome of Christ, and by them Christ doth his worke; and hence in Eccle­siasticall Discipline, and those scandals in the Church, all the pu­nishments in the body, and in the purse, which can be by the Ma­gistrate, have no place, neither can such means which are of a dif­ferent kinde from the spirituall kingdome of Christ, produce those effects which belong to that heavenly kingdome. 'Tis out of the spheare of the activity of the Politicall Magistrate to sub­due the inward man, or to inflict spirituall punishment upon the Conscience, &c.’ Thus M ^r Edwards, and far more, which I must o­mit for brevity sake. Therefore I hope he will not thinke it meet to presse the Magistrates power in the Presbyteries quarrell, relating to Church-matters, &c. which here he so expresly declines.

To tell what Triglandius, and the Walacbrian and Leyden Pro­fessors say in this point, were to translate Volumes worthy of a di­stinct labour by it selfe. For these that are produced, I have not [Page 58]puld them from the shockes of any Discourses of this Argument, already prepared and digested, which were a labour thanklesse and needlesse, but have gleaned and gathered these fragments here and there from places alien enough from this subject (at least designed­ly,) that there might be no losse.

CHAP. X. Wherein Objections are answered.

I Shall begin with the great and maine Objection of all, object. 1 viz. the Example of the Kings of Juda, Asa, Jehosaphat, Hezekiah, Josiah, who reduced the people to the true wor­ship, by compulsory meanes; For 'tis said of Asa's refor­mation, 2 Chron. 15.13. That they entred into a Covenant, to seeke the Lord God of their Fathers; and that whosoever would not, should be put to death: And of Josiah, 2 Chron. 34.32. that renuing the Covenant first himselfe, he caused also all that were present in Jerusalem and Ben­jamin to stand to it. He [caused] them.

To this I might give a manifold answer; answ. 1 as first I might wish you to look into the particulars of their Reformation, whereabout they exercised a compulsive power; and it will be found to be about maine substantiall fundamentall things; not such as the present dif­ferences among Christians; so that the Argument comes not home to the Case and Question. There might be different opinions a­mong the Reformists of Judah, notwithstanding that they did all seeke the Lord God of their Fathers; and it might be indulged to them in those opinions, though they were compelled to this.

Againe, 2 the compulsion they exercised in the matter of seeking the Lord God of their Fathers, was by expresse positive law, warranted, yea and instituted, Deut. 13.9. For 'twas no other then that law that this practise refer'd unto; which is the law pro­vided against inticing to Idolatry; to which law they had given their formall and expresse consent, to the very letter of it; and re­ceived as a reward the land of Canaan; which also they injoyed on that condition. Which law, if the equity of it hold still, (and it [Page 59]were not a temporary judiciall law peculiar to that Nation that was Church and Nation interchangeably) yet will it not impeach or prejudice the liberty and forbearance here sued for; we plead not for manifest Idolatry, nor any such practise a [...] is against the light of Nature.

But thirdly, Whatsoever they did rightly, (and what ever they might have done more, in this kind, perhaps,) yet cannot be drawn into president by us, and that because there is not par Vid. Trigland. 1 De potestate Civili & Ec­clesiasticâ. c. 12. ratio for it now. As I shall shew in a foure-fold difference of those times, and thes [...].

First, those were the times of the old Testament, these of the New, therefore 'tis not a sound way of arguing from them to us in every thing; If they were under Tutors and Governours, it doth not follow that we must be so, nay the Apostle sayes the contrary; if the Church in her nonage was used more like a servant then a son, must they therefore when they are growne up? How ever it was that their service was compulsorily required from them, wee have a word that ours should be free, Psal. 110. Thy people shall be [...] vo­luntaria. The word comes from the same root that is u­sed Exod. 25.2 & Chap. 35.5. Where cauti­on is put in, that all their offerings to the rearing of the Taberna­cle should be most free: and the thing springs from the same e­quity; and the example of Gospel-con­verts confirms it, Act. 2.41. yea, and the rule of such conversson, 2 Tim. 25, 26. willing in the day of thy power, which day of Christs power, is the times of the Gospel adaequately, though some more speciall time may (I de­ny not) be refer'd unto, and some more eminent accomplishment of this promise, by a subdivision of the times of the Gospel.

Secondly, Their worship was carnall, bodily, outward, consisting much in the conformity of the outward man and practise to certain worldly Ordinances, Heb. 9. to the production and preservation of which the instanced meanes of the Magistrates compulsion might beare a great proportion of sufficiency and efficacy. But the wor­ship of the New Testament is chiefly in the heart, and hidden man, in spirit and in truth, Joh. 4. Which is at the back of no humane force or power: therefore it is no good argument from that wor­ship to this.

Thirdly, The Kings of Judah (as it is generally received) had a peculiar Notion from Kings now; therefore 'tis no good argument from them to these; For they had not onely a Civill notion, but an Ecclesiasticall also, which ours have not; They were types of Christ the King of the Church, and did bear visibly and execute typically his Kingly office, (even as Priests and Prophets did his other two offices,) as is manifest by those glorious promises of dominion and [Page 60]stability, that are made to Christ in the persons of the Kings of Ju­dah; and to bring home this exception, what is alledg'd to be done by them in the foregoing instances of compelling the people, was done by vertue of their Ecclesiasticall Notion. But now the case is otherwise. Our Kings are onely the Ministers of God in the world, (ruling indeed for the Church, not in the Church, and over it as then,) neither are they anointed in any such Notion as They were, that is, to execute the Kingly office of Christ in his Church.

Fourthly, and lastly, The people of the Jewes were interchange­ably a Church & a Nation, (so that he who was head of the State, was so also of the Church in a typicall way; as he that was a member of the Common-wealth, was by that a member of the Church, and vice versa) which no people ever since were, there­fore the Argument will not hold from Israel to England, or any o­ther Nation: and this compulsive power that was exercised by the Kings of Judah among them, did relate to this Notion. Now then to any other Nation, that neither is nor can be lookt upon under such a Notion, such a discipline is not applicable: For a spirituall body as the Church, and a spirituall power or jurisdiction, (as if it be Christs it is,) are relatives, and as posito relato ponitur & correla­tum: so sublato uno relatorum tollitur & alterum. Now though I know a Nationall Church in one sense is the apple of some mens eye, (and M ^r Prin of late hath endeavoured to make a lid for it with a numerous quotation out of the old and new Testament, Isa. 2.2. Mic. 4.7. &c. But those places doe no more hold forth Nationall Conversions and Churches, then the 12. Joh. 47. & Eph. 1. Joh. 2.2. which speak of Christs dying for the sins of the world, yea the whole world, doe hold forth universall redemption.) Yet in this sense they will none of them hold it; That as in Israel, so in England, so in Scotland the Nation is holy, and all that are borne in it are of the Church ipso facto, or ipso natu; and if not so, then may not Christs Kingly Scepter, which relates onely to his Church, be swayed over them all generally. Therefore Kings or Magistrates may not now as then compell men to Religion: But that which those Kings did in a typicall way, Christ the King of his Church doth in a spiritu­all antitypical way of accomplishment; that is, as Jehosaphat the type distributed the knowledge and feare of the Lord by his Princes, (or [...] The chiefe ones. chiefe Priests, for so the word may be rendred indifferently) with [Page 61]the assistance of Levites through his Dominions (which was Christs dominion and the Church adaequately then;) so Christ Jesus the true King, it is his part, (and he did it when he ascended, giving gifts to men,) efficaciously to apply and bring home to his Church the [...] of his Priestly and Propheticall office; and so might their other acts be paralleld by the Antitype.

Another Objection like unto the former, is Uniformity. Object. 2. How shall there be uniformity, if there be this liberty?

Unity there is and ought to be, Answ. and uniformity also is to be in­deavoured after, because the Apostle says, Whereto we have attained, let us walke by the same rule, Phil. 3.16. But this cannot be in all things attained, more then to thinke the same thing, to which yet wee are also exhorted. There is one body, the Apostle says, Eph. 4. and one spirit, even as we are called in one hope of our calling; One Lord, one Faith, one Baptisme, one God, and Father of all, who is above all, and through all, and in us all. Here's unity over and over, but this doth not ne­cessarily draw uniformity after it in all things. Nay the Apostle says the quite contrary. But to every one of us is given grace, according to the measure of the gift of Christ; Not to every one the same gift, nor the same measure. As not to every Officer, so not to every Church, nor to every Christian; much lesse to every man. The rule holds proportionably throughout, Eph. 4.4. And wherefore doth the Apostle so urge and insist upon unity, but partly, if not chiefly to salve up the want of uniformity? as ver. 3. doth shew. For ver. 2. he exhorts them to the duty (contended for through this discourse,) of forbearing one another in love, (that is, in case of differences it must be supposed) not so much as to censure one another; (much lesse to prosecute one another) and as an Argument to this forbear­ance, he minds them of their unity, ver. 3. Now what need were there of pressing to unity where there is uniformity, (Saevis inter se convenit ursis,) where all are of a straine? What needs a bond of peace, where there are no crackes nor flawes of division? Neither were the preservation of peace upon such termes thank-worthy a­mong them. Again, to require uniformity in a compulsory way, is to bind heavier burdens on the Churches, then Christ hath laid upon them: Doth not the Apostle say mercifully, Phil. 3.16. Nevertheless (that is, notwithstanding all our particular & severall apprehensions) where­unto we have attained, let us walke together by the same Rule, and if any [Page 62]man be otherwise minded, God shall reveale even this unto him. To vio­late unity in the zeale of uniformity, is a bargain as will never make us rich. Rom. 14.15. Wilt thou for meat, says the Apostle, destroy him for whom Christ dyed? Gold may be bought too deare, so may uniformity. And is it not as vaine an expectation to have all men of one appre­hension in all things, as to have all men of the same stature or com­plexion, or their faces to be all alike? Is it not the glory of heaven­ly mysteries, that as the Heavens for height, and the earth for depth, so they should be of an infinite inscrutability, and exercise the parts and acutenesse of men in an endlesse variety? But lastly, Uniformi­ty was the Bishops Argument (and let it dye with them) having in it more of name then of realty. As the Apostle says in the case of singing, be sure it be done with a gracefull heart, Col. 3.16. Making melody in our spirits, els a gracefull and melodious voice is a bawble, for God is a Spirit: So we may say in the matter in hand; There is indeed an outward uniformity, but this is nothing in comparison of the inward uniformity which consists in the having the same Christ in all our hearts, working the same workes of mortification and vivification in us: and this is not called indeed by so sleight a name as Uniformity; 'tis Unity as before: Without which, Uni­formity is an abomination; but where unity is, uniformity may be, nay, must be dispens'd withall, except it may be had upon easier termers then compulsion.

And let me advise those that are thus bent for uniformity, and would purchase it at any rate, in Solomons words; Be not righteous over much, neither make thy selfe over-wise, why shouldst thou destroy thy selfe? as by such burning and consuming zeale and sollicitude, which will never see answerable fruit; for God hath said, there must be heresies, and there shall be so, & all this over-care will not adde one cubit to the Churches stature: And it is against your own happiness to have a will thus ingaged to impossibilities: You cannot possesse your selves in peace. God sings a requiom to himselfe in all these, for all things succeed according to his purpose, and when we have shewed due care, and used all due meanes for preventing, for reclar­ming errours, we should be quiet too. For that which is crooked, can no man make straight, and that which is wanting, cannot be numbred. Take heed of an evill eye; Pro. 28.22. He that hasteth to be rich, says Solomon, hath an evill eye; So likewise hath he whose eye will be sa­tisfied [Page 63]with nothing but uniformity; 'tis an eye that covets an un­attaineable happines, though I know not whether I may terme it happines, and whether it be not a greater happines, that Saints dif­fering in the judgement and practise of some things, can yet love one another, and keep the unity of the Spirit in the bond of peace notwithstanding. Eccl. 2.24. There is nothing better (as Solomon says in another case) then that a man eat and drinke, and make his soule injoy good in his labour; so say I, nothing better then to rejoyce in that proporti­on and degree of truth and peace which God gives one to see: and know this, that as he says of prosperity and adversity, so the pro­portion holds of truths and errours: God hath set the one over against the other, to the intent that man should find nothing after him, (i.) that we might resolve our full contentment and joyfull rest into Jesus Christ alone.

Further, that place is objected against the desired liberty, Object. Tit. 1.11. For there are many unruly and vaine talkers, especially they of the Circumcision, whose mouthes must be stopped.

But I am almost in an agony between compassion and indignati­on, Answ. that godly men should make Scripture lackey so to their owne conceits against the lawes of all genuine interpretation. I am for stopping of monthes too. But there are more wayes of stopping mens mouthes then one; as if you stop not your eyes and eares I shall ac­quaint you. Mens mouthes may be stopt, not onely by force, but with arguments. Rom. 3.19. That every mouth may be stopped, and all the world may become guilty before God. What stopping is that there? Doe we not say, then a mans mouth is stopt when he hath nothing to say, when he is convinced or confounded with a power of rea­son brought against him? Looke but a little higher then the text, and see whether this be not the stopping there meant; For from ver. 7. the Apostle is shewing how a Bishop must be qualified, not onely outwardly, ver. 7, 8. but inwardly, ver. 9. Holding fast the faithfull Word, as he hath been taught, that he may be able by sound do­ctrine, both to exhort and convince the gain-sayers. And it follows im­mediately, for there are many unruly, and vaine talkers, and deceivers, &c. whose mouthes must be stopped. Need I now shew you, how their mouthes must be stopped? Is it not plaine, 'tis the Bishops Office, not the Magistrates: Not Lord Bishops, but labouring Bishops; not by his fift, bin by sound doctrine; not by conventing them before the [Page 64]Magistrate, but by convincing them in their consciences. Now deare Brethren, if any of you have oppressed this Scripture with the un­mercifull load of a Magisteriall restraint of conscience bearing up­on it, and if your mouths be now stopped, open them againe, and free the truth that hath made you free.

But how shall errours be restrained, Object. if yee allow not Coercive power?

To restraine errours is a good worke, Answ. but it must not be done by unrighteous meanes. If Gods glory may abound through my lye, it doth not make it lawfull for me to lye: But how shall errours be cut off? How? by the Word, which is the sword of the Spirit, and it is for want of faith applyed to this meanes, that wee see so little fruit of it; and it is the policy of Satan to hide the efficacy of this meanes from us, and by making us zealous of a false, to divert us from the use of the true and proper meanes. Looke upon the Word as an institution, and what can it not doe? The Word of God is quicks and powerfull; and you will never subdue errors, till you take to this course. The Devill joyes to see us upon courses of violence against the persons, even of erroneous men; what, is it because he hates er­rours and heresies? No, by them he also raignes, as well as by viti­ous actions; But he had rather yee should fight against them with the sword, then with the Word; and the reason is, because the Word is Gods meanes, the sword is mans; the Word is an Institution, the sword is our invention: the Word is a spirituall meanes, (and those are mighty, as the Angels are above men) the sword is a carnall meanes; God stands ingaged to make good his Word, and then 'tis no matter how weake and unlikely the meanes be, if God be bound for it; 'Tis the Institution bestowes that force and efficacy upon it; If God institute a bit of bread, and a sip of wine, in such a use of it, to strengthen my faith, it shall doe it. Those brave men, Souldiers and Armies, mentioned Heb. 11. had not obtained those great victories and atchievements, but through faith; and had they been far weaker then they were, yet with faith they had done never the lesse. The most specious probable meanes without an Institu­tion is nothing; the poorest with an Institution is almighty.

Aske not then, How shall men be preserved from errours? for if they be interested in Church-fellowship fixedly, they have the provision of many Institutions, and Ordinances, to be imployed for [Page 65]them, and applyed to them: the doctrine, practise, prayers, parts, and utmost help of Elders and Brethren, with the speciall blessing of the relation, in and upon all and each of these. Psal. 133. For there the Lord commanded the blessing, &c. But if not so interested, or not so distinctly, or not in so pure a Church, that conscientious­ly practises that mutuall inspection, and care of one another: yet God hath not left himselfe to any of his servants without witnesse of a due care of their soules, in this concernment, nor left any of his people without sufficient meanes. 1 Joh. 2.20. Yee have an unction which teacheth you all things, is not spoken peculiarly to Church-mem­bers, though in a larger proportion perhaps to them but God takes care of all his elect: if it had not been so, Christ would have told us; If it were not so, Christ would not make a si possibile of their being seduced, Mat. 24.24. They shall deceive, if it be possible, the very elect. Let's not distrust our cause, nor the truth in conflicting with errours, Tandem vincet veritas, Truth shall overcome: and let's not distrust Christ, but that as he kept his owne while he was with them on earth, and recommended them to his Father at his departure: so he will not faile to keepe them now, that all power is given into his hands, the gates of hell shall not prevaile against them. Let's commit this trust to Christ, so shall we ingage him: a man will looke to be trusted, or he will not count himselfe ingaged.

But we see many of the Elect (for ought that we can judge, Object. woe dare not thinke otherwise of them) are carried away with the pre­sent errours.

No better a ground or consideration would I desire to mollifie any reasonable man towards men in Errours: Answ. The Elect are sub­ject to them, therefore exact not too strict an account of all men. If there are many that shall live in heaven notwithstanding their errours, it is no sin to let them live on earth.

But we shall have no peace in the earth. Object.

Whose fault is that? Why, Answ. cannot yee live peaceably by differing Brethren? The fault of variance, strife, and envyings, lyes not in the judgement, but in the will, not in the head, but in the heart.

But differing opinions will be contending for victory. Object.

If there be pride, not els: Answ. Prov. 14.10. Onely through pride comes contention. Opinions may strive, yet men may agree. There may be pugna logi­calis, and yet pax moralis.

But civill warres and seditions have sprung from different o­pinions. Object.

I grant opinions may be managed and actuated by turbulent spi­rits, Answ. in a seditious, factious, tumultuous way: and in such case the Magistrate must come in indeed: and none should run faster to call him then I would: if any party or kinde of men, doe either trea­cherously undermine, or violently assault their Brethren, that live securely by them, inoffensively exercising their consciences, I con­ceive it is a matter to be punished by the Judges; be the assaylants ne­ver so much in the right, and the sufferers in some errours, yet mo­destly and harmlesly managed.

There is another Objection, Object. and no meane one, though of a par­ticular nature and force, relating not to all persons concerned in the common cause of the argument of this discourse, but peculiar­ly to us in these three united Kingdomes, and that is the Nationall Covenant, which is charg'd home in the Antapology, and made to speake (for there are that can make any thing speake what they list) against the desired liberty.

But first, if this Covenant be applyed no otherwise then was at first intended, (which without greatest ingratitude and uncharita­blenesse I cannot admit,) in being thus made a barre and prejudice against the free disquisition of truth, (as in effect it is) I know not how the Authors of such a project could be innocent. But to wave the intention, there is nothing more obvious then the practise to insnare and illaqueate tender Consciences by this Covenant; first, compelling them to take it; afterwards, conjuring them by it to a false Obsequium.

Who knows not that an unlawfull oath or Covenant, is better broken then kept: Therefore justifie the matter of the Oath and Co­venant, or the Bond will dissolve it selfe. If the Parliament (be­cause it is charg'd very boldly, I say not presumptuously upon them) have taken an oath to doe an unlawfull act, they must not be stirred up to that act in pursuance of that oath and Covenant. Therefore first make good this, that 'tis their duty to prosecute all different Brethren, else in charging a Covenant (so to doe) upon them, you lay a snare which the foote of so judicious a Parliament will not be held by.

But not to compound the matter thus: We cannot yeeld you that [Page 67]sense you put upon the Covenant: Nor will any expression or ex­pressions therein, considered in their severall place and relation, amount to such a verdict as you give in most confidently: If they should, as I must confesse then, that I was deceived, and so shall hold my selfe obliged in no other sense, then I understood it when I took it; So I shall professe my desire to repent of my rashnesse in taking it, though I did it without the least appearance to my best judge­ment, of any contradiction to my principles.

To come to the Test therefore, there are foure clauses in the Co­venant urged against this liberty; (for a toleration wee owne not, permissio non est nisi peccati, and 'tis in such matters wherein the Ma­gistrate is authorized, nay is bound to restraine, which here I hum­bly conceive he is not, without prejudice to his just greatnesse.)

The first clause is of Endeavouring the reformation of Religion, in the Kingdomes of England and Ireland, in Doctrine, Worship, Govern­ment, and Discipline, according to the example of the best reformed Churches.

The second Clause is of Endeavouring to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in Re­ligion, Confession of Faith, Forme of Church-Government, Directory for Worship, and Catechizing.

The third; That wee shall in like manner, without respect of persons, endeavour the extirpation of Schisme, and what ever shall be found con­trary to sound doctrine, and the power of godlinesse, lest we partake of o­ther mens sinnes.

The fourth and last, is the Endeavouring of the discovery of such as have been evill Instruments, by hindring reformation of Religion, or ma­king any faction, or parties among the people, contrary to this league and Covenant.

I shall first take some Exceptions to the manner, Answ. and then answer to the matter of this Objection: and because there is more ill man­ner in it then strong matter, therefore the first part of my Answer will be longest.

The manner is full of exception, as rendring the Author and ur­ger thus, guilty of Partiality, Tautology, subornation of sense, dis-ser­vice to the State, and want of love to the Brethren. This charge I nei­ther lay nor prosecute against him in Foro externo, in the Magistrates Court, but in Foro Conscientiae.

First, Partiality, clipping and partially representing not onely the Parliaments sense, but even the words of the Covenant, (as it he had got up againe the Index Expurgatorius) quoting onely the words that make for his own turne, and leaving out what doth and ought to goe along with them. This in two particulars. 1. Lea­ving out those words belonging to the first Clause, viz. [according to the Word of God,] which is set before the example of the best re­formed Churches, as being the onely patterne and regulation for us and them: and we doe not jurare in exemplar, sweare to the pat­tern of the best reformed Church in the world, further then it shall approve it selfe by the Scriptures. Follow me, as I follow Christ. So that so far are other Churches from being the onely Rule, that they are not so much as a socious Rule: that is, they goe not in an aequipage with, but are subordinate to the Word, and of a secon­dary consideration and imitation after the Word of God: and the leaving out of these words, I might well call the clipping of the Co­venant, for it takes away the Ring of the Coine (as it were) where­in the letters of Inscription (that shew whose this Covenant is, and who and whose we are that make it, and give the specificall diffe­rence, or characteristicall distinction between it, and a Popish im­plicit faith) are contained. The other particular left out is in the latter end of the Covenant, which yet referres to the whole obli­gation of each person respectively, viz. that he shall by all lawfull wayes and meanes, and according to his place and calling, endeavour to observe and performe the tenour of the Covenant, viz. to bring the Churches to uniformity, and to extirpate schisme: As for in­stance, 'tis the godly Magistrates duty, their place and calling, to send forth Ministers into the darke places of the Land, and to set up lights to guide mens feet into the wayes of truth and peace, and re­claime them from errours: and he cannot be urged upon his cal­ling to punish or compell gain-sayers. And the Ministers place and calling is to improve his parts and opportunities, in season and out of season, by exhorting, rebuking, instructing, with all long-suffe­ring and doctrine, and he is to goe no further, not to deliver up to the Judge and Executioner. So that here is nothing but fallacy in urging the Covenant thus, in putting men upon that absolutely, which is desireable and to be prosecuted onely conditionally, viz. Conformity to and uniformity with other Churches, if they be in [Page 69]the truth, and it may be done with the Word of God; and fallacy likewise in prompting men to doe that omnibus viis & modis, as they say, which is to be done onely regularly and orderly, as every mans calling leads him.

2. Tautology, which is a consequent of the former errour; for by leaving out these words [according to the Word of God] in the first Clause, he hath destroyed its particular nature and distinct kinde, and hath made it run into the second Clause: that whereas the first Clause in the Covenant sounds reformation, now as he has maimed it, it sounds no more then uniformity, which makes it the same with the second Clause, as by comparing the two Clauses above may be seene.

3. Subornation of sense, and that in these particulars, viz. Inter­preting the nearest conjunction in his second Clause, to be an abso­lute conjunction and identity. If we be agreed of the same Church-Officers with the reformed Churches, and have cast out the old u­surpers as they have done, if we have cashier'd the common-Prayer-Booke as they, and all the foolish Ceremonies, and Organ-pipes, and Copes, and Vestments, and distinction of places, displaced our Altars, broken our painted glasse and Crucifixes (all which have been done but since this Parliament, and upon this Covenant many of them.) Now I say, if this be the nearest conjunction, with the re­formed Churches, which the Word of God in the Interpretation of our Consciences, will allow; doe wee not save our Covenant, though we cast not our Churches into such Classicall, Provinciall and Nationall formes of administration as they? 2. In applying those termes and Clauses of [Schisme and whatsoever shall be found contrary to sound doctrine, and the power of godlinesse, and evill instru­ments, hindering Reformation, making factions, and parties among the people] unto the Congregationall men: Against whom if the Par­liament did indeed levell these battering Clauses, I am much mi­staken, onely I must crave leave to say then, 'twas not faire to draw these men into a Covenant to destroy themselves.

Fourthly, Dis-service to the State, in weakning the hands, and dis­couraging the hearts, of such a considerable number in the Citie and Kingdome, (who under God and the Parliament, have been the life of this cause so many wayes) by turning the whole traine of the Covenant against them, as if there were no Papists nor Malignants [Page 70]to discharge it against. And it seemes this is but the birth of that challenge against these men (to be the Sanballat's and Tobia's in this present worke and ingagement) which was the prodromus some moneths agoe. And is it not a great dis-service to the State, to be­reave or goe about to bereave the Kingdome of the strength of so many cordiall persons, servent prayers, willing purses, brave Com­manders, and valiant Souldiers, which are of this way and judge­ment: and to doe it at this time when we have need of no subdivi­fions, a common enemy waiting for us both? Could more pernici­ous advice be given with more probable successe for ruine then this, to divide the sound party among themselves? I call not this dis-af­fection to the State, (for truly I judge not so of the man, but that he spake & wrote herein he knew not what, nor of what consequence) but certainly the greatest dis-service to the State it is, that a man of no greater interest and influence could doe. I call not for Justice, but for Repentance.

Lastly, the highest breach of love and charity is this that could be, to apply the fore-mentioned termes and things to this sort of men: as let all the world, or any indifferent man that is not baptized in­to the same spirit of gall and wormewood, consider and judge.

Now to the matter of the Objection (avoyding what might be returned) that the Covenant may with as faire a construction, & as genuine and unforc't an interpretation, be urged against the Presby­tery, and for the Congregationall way as otherwise.) I answer briefly thus; That the Covenant binds no man, nor number of men, no State or Church, for their parts respectively, to any patterne or de­gree of Reformation, Conformity, or Uniformity with other Chur­ches: but what shall satisfactorily to them and each of their Consci­ences, appeare to be according to the Word of God: And such a Refor­mation do the Congregationall men desire, pray, preach, endeavour for and after, (therefore are no enemies to Reformation, as is alledged by the Objecter) in pursuance of their Covenant, as they should and would have done, if there had been no such outward Cove­nant obliging them. I will not feare to appeale to you: would we have men driven in droves to the Sacrament still, and the precious and the vile commixed together? Would we have idle drones and Idoll Shepheards suffered in Congregations, and the darke places of the Land remaine still full of cruelty? Would we have the Bishops [Page 71]Courts and Consistories continue? Nay, had these ever been downe, if we had not under God, as a forlorne hope, first given them bat­tell? How then have you the face to say, wee hinder Reformation, when wee are for a further and purer Reformation (your selves being Judges?) You would sit downe on this side Jordan, we would advance, not onely so far with you, but passe over Jordan: how then doe we hinder you? Sit you quiet if you will not helpe us as we have helped you; and doe not say (to help your selves and ex­cuse your owne ingratitude) that we are enemies to Reformation.

These are the most materiall and obvious Objections that I have met withall, and could gather in with either sense, my eye or eare: Onely there is a passage in the Antapology, that I must give an Ani­madversion upon, viz. That by vertue of many Scriptures both in the Old and New Testament, the example of the Kings of Judah, &c. The Parliament is bound to establish, and to command obedience to that Re­formation which is judged (to wit, by the present Synod) most agree­able to the Word, and to suppresse and hinder all other.

Now these places in the New Testament (I confesse) made me li­sten: (for of the old Testament and Now, there is not eadem ratio, nor of the Kings of Judah and of England, as hath been shewed be­fore) but if the New Testament conclude us under such an arbitra­tion, we are gone. I turned to the places quoted, and shall desire no more of any man, but to turne to them, and satisfie himselfe. The Scriptures are, Rom. 13.4. Eph. 5.11. 1 Tim. 5.22 2 Epist. Joh. 11. Rev. 2.20.

For the first of them, I have already prevented it, and shewed that it assignes deeds and workes to the Magistrates Cognizance, not opinions in Religion.

For the next, Eph. 5.11. And have no fellowship with the unfruit­full works of darknesse, but rather reprove them. It is nothing more then an admonition to all Christians, in as much as they are the chil­dren of light, to have no fellowship with the sinnes before mentio­ned in that Chapter, fornication, uncleannesse, covetousnesse, &c. But what is this to different opinions, or to the Magistrates act of suppressing such.

For the third place, 1 Tim. 5.22. Lay hands suddenly on no man, neither be partaker of other mens sinnes; keepe thy selfe pure: It is an in­struction to Timothy, and all such whom it may concerne, that are [Page 72]called to lay hands and ordaine Officers, that they ordaine onely worthy men. This reaches not yet the Magistrate, nor within a mile of him.

For the fourth place; 2 Epist. Joh. 10.11. (for I will give him a verse more then he quotes, and yet not feare the cause) If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him God-speed. For he that biddeth him God-speed, is partaker of his evill deeds. First, this is written to a Lody, not to the Magi­strate; then he requires onely a Negative of her, viz. not to be a par­taker by any countenance, but he requires not to prosecute such a one. We must not receive such into our houses, but must we therefore cast them out of their owne houses, or native Countrey, or put than into the prison-house? And who are thus to be shook off and dis­countenanced? Why, whosoever brings not this doctrine, that is, if he bring another doctrine, as it is Gal. 1.5. another Gospel that over­throwes this; Not if he differ in the understanding of some con­trovertible place. Now doe not those men against whom this Scrip­ture is urged, bring this doctrine with them in as pure and spiritu­all a discovery of it as others? Because they differ in point of disci­pline, doe they set up another Gospel? If you judge so: then bid them not God-speed: but yet God doth not bid you speed them out of the Land.

For the fifth and last place, 2 Rev. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, who calleth her selfe a Prophetesse, to teach and to seduce my servants to commit fornication, &c. Now will you see who and what shee was that was suffered, both a strumpet, and a diabolicall instrument of seduction, and that to fornication; (here was fact, as well as faith,) and to eat things sacrificed to Idols: and will you consider likewise by whom shee was suffered, by the Church of Thyatira, 'tis shee is blamed or her Angel, and sure what ever Church should retaine or suffer such a Member without the application of the censures to her, deserve an Epistle from Heaven, to be written unto them in bloud: and such a Member may be no wayes sheltred under any Church relation, from the sword of the Magistrate.

Thus you have heard these Witnesses speake, what thinke yee? doe they speake to the purpose for which they are brought? Doth it appeare by these places in the New Testament, that the Magi­strate [Page 73]is bound to ratifie the Decrees of the present Synod, and pro­ceed against all that vary from them with severe punishment? Or is it not rather as the old Proverb; Parturiunt, Montes nascetur ridicu­lous mus: Mountaines in expectation, bring forth mice in the Conclu­sion? The nearest-sounding Scripture, and but in sound, is that to Timothy, Lay hands suddenly on no man; But if he might easily mi­stake a Bishop for a Magistrate, yet sure there's a great deale of diffe­rence between laying hands, and laying no hands; and 'tis a Non-se­quitur that would be hist at in the Schooles; The Bishop must not ordaine every one that is offer'd: Ergo, the Magistrate must order every one that differs.

But I know upon the last Scripture, viz. Rev. 2.20. he will thinke he has a good ground to state his Ecclesiasticall Coercive power at least; For that Christ deales with the Angel, and charges him with suffering Jezabel, therefore if there be not a Civill power, yet there is at least an Ecclesiasticall power to deale with seducers. Now for such as shee, 1. We have before granted that an Ecclesiast call power is not sufficient to deale withall, but the Civill Magistrate is also to interest himselse. 2. That there is a Church-power to deale with men in point of faith as well as fact, I deny not, though I state it not where the Presbyterians doe, that is, not in a Combination of Chur­ches, but in a particular Church: (for Christ doth not threaten the Angels of Ephesus and Smyrna for Thyatira's fault, who yet all did belong to one Regionall, though not to one Classicall Presbytery: Nor doe I state it in the Eldership alone, but within the whole body. For though the Epistle be directed to the Angel of the Church of Thyatira, yet 'tis intended (as all the others are) to the whole body; which appeares clearly out of the Epistles themselves: Not onely that what is written to the Angel, is of concernment to the Church, but is written to the Church. For is it written to the Officer onely, I know thy workes, and charity, and service, and faith, and thy patience, and thy workes, and the last to be more then the first, or is it said to the body of the Church? To whom (be it one or more) this is said, to him or them is it said in the next verse, Notwithstanding I have some­what against thee, &c. If it be the Church that is commended for her workes, and charity, &c. then it is the Church also, that is here bla­med for not exercising the power committed to her against Jezabel. So likewise the Epistle to the Church of Smyrna is directed to the [Page 74]Angel, but is the Angel onely spoken to in the 10 ^th verse, Feare none of those things that thoushalt suffer, behold the Deviall shall cast some of you into prison? And so I might instance in the other Churches. But that generall Proclamation shall serve to evince it, which is be­fore every Epistle; Let him that hath an eare heare what the Spirit saith unto the Churches: Not to the Angel onely, but to the Churches. It is sent first to the Angel, as a principall part of the Church, whose Office also it is to receive from Christ, and to communicate to the Church. Therefore when Christ sayes, I have something against thee, he meanes against the Church for suffering Jezabel. So that as wee have found an Ecclesiasticall power, so we have found for the sub­ject of its in [...]esion, a particular Church or body; and for the object of its application, its own members, as Jezabel was. But now for o­the [...]s, a particular Church, and there is no other ministring Church hath onely the power of substraction, withdrawing from them, or rejecting them; A man that is an Heretick, after the first and second admonition reject; which is an act, whereby a Church or a Member reserves themselves, exercises not any power over others. In practise of which Rule, as a light to the understanding of it, Ecclesiasticall History furnishes us with the Instances of the Quod apud Eph [...]sum, cum Balneas lava­di gratia fuls­set ingressus, & vidisset ibi Cerin: hum, ex­ilucrit cōtinuò non lotus, & discesserit, di­cens, Fugianus bincne & Ba [...] ­ncae ipsae corru­ant, in quibus Cerinthus la­vatur, verita­tis inimicus. I­dem etiam ipse Polycarpus Marcioni ali­quā do cum oc­currisset, dice­ti sibi Agnosce nos, Agnosco (inquit) pri­mogenitum sa­tanae. Euseb. lib. 4. cap. 14. Apostle John, and Polycarpus, professedly avoyding the society of Hereticks; but not exercising any power over them, or against them.

And this law of Church-Discipline is consonant and harmonicall to right reason, and to the Rule of Civill administration: Where a man is tryed by his Peeres: and 'tis fit he should be so in spirituall things judged by his fellow-members. And there is no reason or ju­stice, in subjecting a Church or member to a foraine jurisdiction. Advised and consulted with, other Churches may be, ought to be, the nature of the case for weight, difficulty, and difference re­quiring it.

But to come to the businesse. There be two branches of our Bre­threns (the Presbyterians) claime. The one is power of judging, de­termining, imposing doctrines, and conclusions upon all men and Churches. 2. The other a power of transmitting, and delivering o­ver to the Magistrate, and stirring up his power in case of disobe­dience to them.

Now for the first of these, in vaine is it said, Try all things, if a Synod may impose: For either the tryall relates to a particular [Page 75]judgement to be made, and that judgement to a practise to be con­firmed, or not; If not, as good not try, if I try onely for tryall sake, and if when I have tryed I am but where I was, to wit, I must be concluded by others vote and imposition; If yea, then to what pur­pose is the imposition? for if I approve it, the imposition is needlesse, if I reject, 'tis fruitlesse. 2. They that have right and power of im­posing, are Lords of my Faith; but so are not any men, the Apostles themselves assumed it not: For by faith yee stand. Take away a Chri­stians judicious faith, you take away his legs, his standing from un­der him. 3. In vaine did the Bereans try the Apostles doctrine, and unduely were they commended, if that doctrine were imposed upon them. 4. If yee Presbytery have power to impose doctrines, then they must have power of Excommunication over all those on whom they impose: For power of commanding, without power of revenging disobedience, is a ridiculous shadow and image of power. It is like Jupiters leg, sent downe to be the King of Frogges, which they leapt upon and scorned. But this power of Excommunicating, we have found a proper seat and subject for it already, even a parti­cular Church, and till our Brethren shew out of Scripture, a subor­dination of Churches, I need say no more; and if they doe that, then I will say with them.

For the other branch, instigating the Magistrate, which is not to be understood of transmitting such things to him as doe pertinere ad mores, (wherein he is of himselfe conscious of his duty and obliga­tion, and needs no instigation) but of things pertaining properly to Conscience. In which cases, as Ministers are not instructed with any externall force and power to be exercised by themselves against men; sure also they ought not sevire per alios, to stirre up the Magi­strate against them. For the Office of the Ministery beares no rela­tion to temporall punishment. The Magistrate is properly the Mini­ster of God for wrath; but it is fit for Ministers to say as Christ, Luk. 9.56. I am not come to destroy, but to save alive.

It is a reason given for the Office of a Ruling Elder in the Church, added to the Teaching Elders, namely, to avoyd the prejudice and Odium that would fall upon the Ministry, should they discharge that part which is a hard and severe Office; as being to inquire into the conversations of the flock, and each member, and to observe their faults, in manners, and otherwayes, and deale roundly with [Page 76]them therein, laying the axe of severe reproofe to the roote of every sinne. Now if this be a worke of that nature, that God in his wis­dome hath priviledg'd the Ministry from, lest it might make their persons, and so their doctrine lesse acceptable, (the Ministry having need to be like one that has a pleasant voice, and can play well on an Instrument) and in consideration hereof, hath for this work found­ed a distinct Office in his Church; shall we thinke those Ministers provide wisely for themselves, and the acceptance of their Ministry, that will thrust themselves into a more dis-affecting Office, namely, to be Promoters, Tell-tales, Appparitors, or Summoners to the Civill Magistrates Courts? We know how apt men are to receive the truth in respect of persons: Ministers had not need then, to incurre needlesse prejudice. We know how Ministers personall faults, make their do­ctrine to be loathed, sleighted, and dis-esteemed. Ile never heare him, says one, he is an usurer; and of another, he is very worldly, and covetous; There is indeed an uncomelinesse more then ordina­ry, in the match of such vices with such a calling: High talke becomes not a foole (says Solomon:) and is not this as deepe and effectuall an exception against a Minister, Oh, he is a cruell man, he made such a poore man fined, and he caused such a one to be cast in pri­son for a little difference in opinion, when they agreed in the maine, and his wife and children were ready to starve the while? (Will not this bring the curse of the poore suffering Families upon them?) And he is a proud man, he will breake the backe of any, that will not be of his mind? Oh how doth this prejudice the wholesome truths that such men may deliver? And how farre are those Ministers that give such occasion, and with whom such considerations prevaile nothing, from Pauls spirit and temper, who that he might create the greater opportunity to himselfe among the Corinthians, would not use that power that he had of living upon them, and being bur­densome to them: and content himselfe with a fallacy, 2 Cor. 12.14. That the Fa­thers must lay up for their children: so carefull was he even to over-doe, in removing prejudices that might be (though not justly) in carnall minds against his doctrine.

Secondly, We have Sed nemo ad Regnū Christi aruditorū ig­norat, Domi­num non advenisse in hunc mundum, ut esset Legis & gladii, sed gratiae tantum & Evangelii Mini­ster; praedicaret (que) onmibus peccatorum poenitentiam, & remissionem; non afficeret suppliciit flagi­tiosos. Martin Bucer. de Regno Christi. l. 2. c. 33. upon the place. Christs example, that would not have for­borne [Page 77]his duty, nor could no more when he was made under the law, dispense with it, then we can with ours; for he came to fulfill all righteousnesse. When they brought to him the Woman taken in the act of adultery; they that apprehended her, were there to witnesse it: Christ doth not now accuse her to the Magistrate, nor doth he bid them to doe it, but he doth what was fit for a Minister, a bring­er of good things to doe: He exhorts her to repent, Goe and sinne no more. And did he omit the proceeding against her out of incogi­tance or forgetfulnesse? No; for he says, Hath no man accused thee? Shee answered, no; Neither doe I, says Christ, onely goe and sinne no more. I know Christ got an ill name by this, The friend of Publicans and sinners, but he cared not for that, he went as far as his office led him, and he advanced his Fathers busines by that carriage.

To conclude, it is a Rule which I have observed in prudent Pa­rents, not to encourage their children to informe of one anothers faults, (but let the servants doe it) because it doth not nourish love, but dis-affects them towards one another: and it is a good Rule, which we ought to observe in this higher relation, between Pastors and people, which should be carried with all the freenesse that may be.

NOw if there be light in the things that have been brought, and that they conclude for a greater liberty then Viz. The Congregatio­nall judge­ment. some Bre­thren want, I hope you will save them the labour of asking their li­berty at your hands. Not that we shall thinke them hard termes to aske and have, or that we would not be beholden to you. If you will have it of grace as well as debt, or not of debt, wee are content so to receive it. We acknowledge it is of the Lords free grace and mercy that wee enjoy that liberty that wee doe, that wee have enjoyed it thus long, as it were a breathing space: and that our Parliament are not as 1 Sam. 25.17. sons of Belial, that a man cannot speak unto; Nay, far enough from that, great is our boldnesse towards you, and our hearts are inlar­ged, both to you and for you. Wee never goe before the throne of grace, but we carry you in our hearts and prayers along with us, and present you together with our selves in these works and labours of yours; and are full of hope, that God who hath concurr'd with you thus far, and acted you to so many worthy and memorable de­grees of service to him and his Son Jesus Christ, hath not concei­ved [Page 78]that displeasure against both you and us, as to reserve your f [...] ­ther Counsels to shut that doore of Christian liberty that was first opened to us by your meanes. And let it not be imputed to us as arro­gance, if in the day wherein our selves are but Probationers, our Principles speake for others as well as our selves. Common humani­ty requires if there be a [...], a redundancy of any thing whereby we may profit others also, that we should extend the overplus unto them, and that it should not run out to losse: But the Royall Law of love commands us not to seeke our own things, but every one his Bro­thers weale, and to serve them before our selves, accounting it a mor­blessed thing to be instruments of their rest and peace, then to injoy our owne. We shall blesse God, if he shall [so far clear] us and our way in your thoughts: but our peace and liberty will not fall with that rich and full contentment into our bosomes, except all that walke conscientiously and inoffensively, may injoy the same with us. Now he who is the Father of lights, from whom comes downe every good and perfect gift, fill you with wisdome and ability to discerne between the interests of man, and mans greatnesse, and the interests of God and his glory, that you may administer rightly in this matter, as in all things; that we may have more and more cause to blesse God for those quiet and peaceable lives we lead under you, in all godlinesse and bonesty: and that the Lord when be comes may find you Luk. 12.43. so doing.