vii. Consequently, the father or husband of the state differing from

the commonweal in religion, ought not to force the commonweal nor to be forced by it, yet is he to continue a civil husband’s care, if the commonweal will live with him, and abide in civil covenant.

Now as a husband by his love to the truth, and holy conversation in it, and seasonable exhortations, ought to endeavour to save his wife, yet abhorring to use corporal punishment, yea, in this case to child or servant: so ought the father, husband, governor of the commonweal, endeavour to win and save whom possibly he may, yet far from the appearance of civil violence.

[Sidenote: If the charge of God’s worship was left with the Roman emperor, then was he bound to turn the whole world into the garden, flock, and spouse of Christ.]

Sixthly. If the Roman emperors were charged by Christ with his worship in their dominion, and their dominion was over the world, as was the dominion of the Grecian, Persian, and Babylonian monarchy before them, who sees not, if the whole world be forced to turn Christian—as afterward and since it hath pretended to do—who sees not then, that the world, for whom Christ Jesus would not pray, and the god of it, are reconciled to Jesus Christ, and the whole field of the world become his enclosed garden?

[Sidenote: Millions put to death.]

Seventhly. If the Roman emperors ought to have been by Christ’s appointment keepers of both tables, antitypes of Israel and Judah’s kings; how many millions of idolaters and blasphemers against Christ Jesus and his worship, ought they to have put to death, according to Israel’s pattern!

[Sidenote: Christ never sent any of his ministers or servants to the civil magistrate, for help in spiritual matters.]

Lastly. I ask, if the Lord Jesus had delivered his sheep and children to these wolves, his wife and spouse to such adulterers, his precious jewels to such great thieves and robbers of the world, as the Roman emperors were, what is the reason that he was never pleased to send any of his servants to their gates to crave their help and assistance in this his work, to put them in mind of their office, to challenge and claim such a service from them, according to their office, as it pleased God always to send to the kings of Israel and Judah, in the like case?

_Peace._ Some will here object Paul’s appealing to Cæsar.

_Truth._ And I must refer them to what I formerly answered to that objection. Paul never appealed to Cæsar as a judge appointed by Christ Jesus to give definitive sentence in any spiritual or church controversy; but against the civil violence and murder which the Jews intended against him, Paul justly appealed. For otherwise, if in a spiritual cause he should have appealed, he should have overthrown his own apostleship and power given him by Christ Jesus in spiritual things, above the highest kings or emperors of the world beside.

CHAP. XC.

_Peace._ Blessed Truth, I shall now remember you of the fourth query upon this place of Timothy; to wit, whether a church of Christ Jesus may not live in God’s worship and comeliness, notwithstanding that the civil magistrate profess not the same but a contrary religion and worship, in his own person and the country with him?

_Truth._ I answer; the churches of Christ under the Roman emperors did live in all godliness and Christian gravity, as appears by all their holy and glorious practices, which the scripture abundantly testifies.

[Sidenote: Christ Jesus hath left power in his church to preserve herself pure, though in an idolatrous country.]

Secondly. This flows from an institution or appointment of such a power and authority, left by the Lord Jesus to his apostles and churches, that no ungodliness or dishonesty, in the first appearance of it, was to be suffered, but suppressed and cast out from the churches of Christ, even the little leaven of doctrine or practice, 1 Cor. v.; Gal. v.

[Sidenote: God’s people have used to shine in brightest godliness when they have enjoyed least quietness.]

Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe his servants peace and quietness, and to command them [as] here in Timothy to pray for it, for those good ends and purposes for which God hath appointed civil magistracy in the world, to keep the world in peace and quietness: yet God’s people have used most to abound with godliness and honesty, when they have enjoyed least peace and quietness. Then, like those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus, &c., they have yielded the sweetest savour to God and man, when they were pounded and burnt in cruel persecution of the Roman censors. Then are they, as God’s venison, most sweet when most hunted: God’s stars shining brightest in the darkest night: more heavenly in conversation, more mortified, more abounding in love each to other, more longing to be with God, when the inhospitable and savage world hath used them like strangers, and forced them to hasten home to another country which they profess to seek.

CHAP. XCI.

_Peace._ Dear Truth, it seems not to be unreasonable to close up this passage with a short descant upon the assertion, viz., “A subject without godliness will not be bonus vir, a good man, and a magistrate, except he see godliness preserved, will not be _bonus magistratus._”

[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet divers sorts of goodness, natural, artificial, civil, &c.]

_Truth._ I confess that without godliness, or a true worshipping of God with an upright heart, according to God’s ordinances, neither subjects nor magistrates can please God in Christ Jesus, and so be spiritually or Christianly good; which few magistrates and few men either come to, or are ordained unto: God having chosen a little flock out of the world, and those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this I must remember you of, that when the most high God created all things of nothing, he saw and acknowledged divers sorts of goodness, which must still be acknowledged in their distinct kinds: a good air, a good ground, a good tree, a good sheep, &c.

I say the same in artificials, a good garment, a good house, a good sword, a good ship.

I also add, a good city, a good company or corporation, a good husband, father, master.

Hence also we say, a good physician, a good lawyer, a good seaman, a good merchant, a good pilot for such or such a shore or harbour: that is, morally, civilly good, in their several civil respects and employments.

Hence (Ps. cxxii.) the church, or city of God, is compared to a city compact within itself; which compactness may be found in many towns and cities of the world, where yet hath not shined any spiritual or supernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes an ill state of a house or kingdom, viz., to be divided against itself, which cannot stand.

[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates, must be owned, although spiritual goodness, proper to the Christian state or church, be wanting.]

These I observe to prove, that a subject, a magistrate, may be a good subject, a good magistrate, in respect of civil or moral goodness, which thousands want; and where it is, it is commendable and beautiful, though godliness, which is infinitely more beautiful, be wanting, and which is only proper to the Christian state, the commonweal of Israel, the true church, the holy nation, Ephes. ii.; 1 Pet. ii.

Lastly, however the authors deny that there can be _bonus magistratus_, a good magistrate, except he see all godliness preserved; yet themselves confess that civil honesty is sufficient to make a good subject, in these words, viz., “He must see that honesty be preserved within his jurisdiction, else the subject will not be bonus cives, a good citizen;” and doubtless, if the law of relations hold true, that civil honesty which makes a good citizen, must also, together with qualifications fit for a commander, make also a good magistrate.

CHAP. XCII.

_Peace._ The fourth head is, The proper means of both these powers to attain their ends.

“First, the proper means whereby the civil power may and should attain its end, are only political, and principally these five.

“First, the erecting and establishing what form of civil government may seem in wisdom most meet, according to general rules of the word, and state of the people.

“Secondly, the making, publishing, and establishing of wholesome civil laws, not only such as concern civil justice, but also the free passage of true religion: for outward civil peace ariseth and is maintained from them both, from the latter as well as from the former.

“Civil peace cannot stand entire where religion is corrupted, 2 Chron. xv. 3, 5, 6; Judges viii. And yet such laws, though conversant about religion, may still be counted civil laws: as on the contrary, an oath doth still remain religious, though conversant about civil matters.

“Thirdly, election and appointment of civil officers, to see execution of those laws.

“Fourthly, civil punishments and rewards of transgressors and observers of these laws.

“Fifthly, taking up arms against the enemies of civil peace.

“Secondly, the means whereby the church may and should attain her ends, are only ecclesiastical, which are chiefly five.

“First, setting up that form of church government only of which Christ hath given them a pattern in his word.

“Secondly, acknowledging and admitting of no lawgiver in the church but Christ, and the publishing of his laws.

“Thirdly, electing and ordaining of such officers only as Christ hath appointed in his word.

“Fourthly, to receive into their fellowship them that are approved, and inflicting spiritual censures against them that offend.

“Fifthly, prayer and patience in suffering any evil from them that be without, who disturb their peace.

“So that magistrates, as magistrates, have no power of setting up the form of church government, electing church officers, punishing with church censures; but to see that the church doth her duty herein. And on the other side, the churches, as churches, have no power, though as members of the commonweal they may have power, of erecting or altering forms of civil government, electing of civil officers, inflicting civil punishments—no, not on persons excommunicated—as by deposing magistrates from their civil authority, or withdrawing the hearts of the people against them, to their laws, no more than to discharge wives, or children, or servants, from due obedience to their husbands, parents, or masters: or by taking up arms against their magistrates, though they persecute them for conscience: for though members of churches, who are public officers, also of the civil state, may suppress by force the violence of usurpers, as Jehoiada did Athaliah, yet this they do not as members of the church, but as officers of the civil state.”

_Truth._ Here are divers considerable passages, which I shall briefly examine so far as concerns our controversy.

First, whereas they say, that the civil power may erect and establish what form of civil government may seem in wisdom most meet: I acknowledge the proposition to be most true, both in itself, and also considered with the end of it, that a civil government is an ordinance of God, to conserve the civil peace of people so far as concerns their bodies and goods, as formerly hath been said.

[Sidenote: Civil power originally and fundamentally in the people.]

But from this grant I infer, as before hath been touched, that the sovereign, original, and foundation of civil power, lies in the people—whom they must needs mean by the civil power distinct from the government set up: and if so, that a people may erect and establish what form of government seems to them most meet for their civil condition. It is evident that such governments as are by them erected and established, have no more power, nor for no longer time, than the civil power, or people consenting and agreeing, shall betrust them with. This is clear not only in reason, but in the experience of all commonweals, where the people are not deprived of their natural freedom by the power of tyrants.

[Sidenote: Mr. Cotton and the New English ministers, give the government of Christ’s church, or spouse, into the hands of the people, or commonweal.]

And if so—that the magistrates receive their power of governing the church from the people—undeniably it follows, that a people, as a people, naturally considered, of what nature or nation soever in Europe, Asia, Africa, or America, have fundamentally and originally, as men, a power to govern the church, to see her do her duty, to correct her, to redress, reform, establish, &c. And if this be not to pull God, and Christ, and Spirit out of heaven, and subject them unto natural, sinful, inconstant men, and so consequently to Satan himself, by whom all peoples naturally are guided, let heaven and earth judge.

[Sidenote: The very Indian Americans made governors of the church by the authors of these positions.]

_Peace._ It cannot, by their own grant, be denied, but that the wildest Indians in America ought (and in their kind and several degrees do) to agree upon some forms of government, some more civil compact in towns, &c., some less. As also, that their civil and earthly governments be as lawful and true as any governments in the world, and therefore consequently their governors are keepers of the church, of both tables, if any church of Christ should arise or be amongst them: and therefore, lastly, if Christ have betrusted and charged the civil power with his church, they must judge according to their Indian or American consciences, for other consciences it cannot be supposed they should have.

CHAP. XCIII.

_Truth._ Again, whereas they say that outward civil peace cannot stand where religion is corrupted; and quote for it 2 Chron. xv. 3, 5, 6, and Judges viii.—

[Sidenote: Many civil states in flourishing peace and quiet where the Lord Jesus is not sounded.]

I answer, with admiration, how such excellent spirits, as these authors are furnished with, not only in heavenly but earthly affairs, should so forget, and be so fast asleep in things so palpably evident, as to say that outward civil peace cannot stand where religion is corrupt. When so many stately kingdoms and governments in the world have long and long enjoyed civil peace and quiet, notwithstanding their religion is so corrupt, as that there is not the very name of Jesus Christ amongst them. And this every historian, merchant, traveller, in Europe, Asia, Africa, America, can testify: for so spake the Lord Jesus himself, John xvi. [20,] The world shall sing and rejoice.

Secondly, for that scripture, 2 Chron. xv. 3, &c., relating the miseries of Israel and Judah, and God’s plagues upon that people for corruption of their religion, it must still have reference to that peculiar state unto which God called the seed of one man, Abraham, in a figure, dealing so with them as he dealt not with any nation in the world, Ps. cxlvii., Rom. ix.

The antitype to this state I have proved to be the Christian church, which consequently hath been and is afflicted with spiritual plagues, desolations, and captivities, for corrupting of that religion which hath been revealed unto them. This appears by the seven churches; and the people of God, now so many hundred years in woful bondage and slavery to the mystical Babel, until the time of their joyful deliverance.

_Peace._ Yea; but they say that “such laws as are conversant about religion may still be accounted civil laws, as on the contrary an oath doth still remain religious, though conversant about civil matters.”

_Truth._ Laws respecting religion are twofold.

[Sidenote: Laws concerning religion, either religious or civil.]

First, such as concern the acts of worship and the worship itself, the ministers of it, their fitness or unfitness, to be suppressed or established: and for such laws we find no footing in the New Testament of Jesus Christ.

[Sidenote: The very Indians abhor to disturb any conscience at worship.]

Secondly, laws respecting religion may be such as merely concern the civil state, bodies, and goods of such and such persons, professing these and these religions; viz., that such and such persons, notorious for mutinies, treasons, rebellions, massacres, be disarmed: again, that no persons, papists, Jews, Turks, or Indians, be disturbed at their worship, a thing which the very Indians abhor to practise toward any. Also, that immunity and freedom from tax and toll may be granted unto the people of such or such a religion, as the magistrate pleaseth, Ezra vii. 24.

These and such as are of this nature, concerning only the bodies and goods of such and such religious persons, I confess are merely civil.

[Sidenote: Canons and constitutions pretended civil but indeed ecclesiastical.]

But now, on the other hand, that laws restraining persons from such and such a worship, because the civil state judgeth it to be false:—

That laws constraining to such and such a worship, because the civil state judgeth this to be the only true way of worshipping God:—

That such and such a reformation of worship be submitted unto by all subjects in such a jurisdiction:—

That such and such churches, ministers, ministries, be pulled down, and such and such churches, ministries, and ministrations, set up:—

That such laws properly concerning religion, God, the souls of men, should be civil laws and constitutions, is as far from reason as that the commandments of Paul, which he gave the churches concerning Christ’s worship (1 Cor. xi. and 1 Cor. xiv.), were civil and earthly constitutions: or that the canons and constitutions of either œcumenical or national synods, concerning religion, should be civil and state conclusions and arguments.

[Sidenote: Laws merely concerning spiritual things must needs be spiritual.]

To that instance of an oath remaining religious, though conversant about civil things; I answer and acknowledge, an oath may be spiritual, though taken about earthly business; and accordingly it will prove, and only prove, what before I have said, that a law may be civil though it concern persons of this and of that religion, that is, as the persons professing it are concerned in civil respects of bodies or goods, as I have opened; whereas if it concern the souls and religions of men, simply so considered in reference to God, it must of necessity put on the nature of religious or spiritual ordinance or constitution.

Beside, it is a most improper and fallacious instance; for an oath, being an invocation of a true or false God to judge in a case, is an action of a spiritual and religious nature, whatever the subject matter be about which it is taken, whether civil or religious: but a law or constitution may be civil or religious, as the subject about which it is conversant is either civil, merely concerning bodies or goods; or religious, concerning soul and worship.

CHAP. XCIV.

_Peace._ Their fifth head is concerning the magistrates’ power in making of laws.

“First, they have power to publish and apply such civil laws in a state, as either are expressed in the word of God in Moses’s judicials—to wit, so far as they are of general and moral equity, and so binding all nations in all ages—to be deducted by way of general consequence and proportion from the word of God.

“For in a free state no magistrate hath power over the bodies, goods, lands, liberties of a free people, but by their free consents. And because free men are not free lords of their own estates, but are only stewards unto God, therefore they may not give their free consents to any magistrate to dispose of their bodies, goods, lands, liberties, at large as themselves please, but as God, the sovereign Lord of all, alone. And because the word is a perfect rule, as well of righteousness as of holiness, it will be therefore necessary that neither the people give consent, nor that the magistrate take power to dispose of the bodies, goods, lands, liberties of the people, but according to the laws and rules of the word of God.

“Secondly, in making laws about civil and indifferent things about the commonweal,

“First, he hath no power given him of God to make what laws he please, either in restraining from or constraining to the use of indifferent things; because that which is indifferent in its nature, may sometimes be inexpedient in its use, and consequently unlawful, 1 Cor. ii. 5, it having been long since defended upon good ground, _Quicquid non expedit, quatenus non expedit, non licet._

“Secondly, he hath no power to make any such laws about indifferent things, wherein nothing good or evil is shown to the people, but only on principally the mere authority or will of the imposer, for the observance of them, Col. ii. 21, 22; 1 Cor. vii. 23, compared with Eph. vi. 6.

“It is a prerogative proper to God to require obedience of the sons of men, because of his authority and will.

“The will of no man is _regula recti_, unless first it be _regula recta_.

“It is an evil speech of some, that in some things the will of the law, not the _ratio_ of it, must be the rule of conscience to walk by; and that princes may forbid men to seek any other reason but their authority, yea, when they command _frivola et dura_. And therefore it is the duty of the magistrate, in all laws about indifferent things, to show the reasons, not only the will: to show the expediency, as well as the indifferency of things of that nature.

“For we conceive in laws of this nature, it is not the will of the lawgiver only, but the reason of the law which binds. _Ratio est rex legis, et lex est rex regis._

“Thirdly, because the judgment of expedient and inexpedient things is often difficult and diverse, it is meet that such laws should not proceed without due consideration of the rules of expediency set down in the word, which are these three:

“First, the rule of piety, that they may make for the glory of God, 1 Cor. x. 31.

“Secondly, the rule of charity, that no scandal come hereby to any weak brother, 1 Cor. viii. 13.

“Thirdly, the rule of charity, that no man be forced to submit against his conscience, Rom. xiv. 14, 23, nor be judged of contempt of lawful authority, because he is not suddenly persuaded of the expediency of indifferent things; for if the people be bound by God to receive such laws about such things, without any trial or satisfaction to the conscience, but must judge them expedient because the magistrate thinks them so, then the one cannot be punished in following the other, in case he shall sin in calling inexpedient expedient; but Christ saith the contrary, _If the blind lead the blind, they shall both fall._”

[Sidenote: The authors’ large confession of the liberty of conscience, from the laws of civil authority in spiritual cases.]

_Truth._ In this passage these worthy men lay down such a ground as the gates of hell are not able to shake, concerning the magistrates’ walking in indifferent things: and upon which ground that tower of Lebanon may be raised, whereon there hang a thousand shields and bucklers, Cant. iv. 4, to wit, that invincible truth, that no man is to be persecuted for cause of conscience. The ground is this, “The magistrate hath not power to make what laws he please, either in restraining or constraining to the use of indifferent things.” And further they confess, that the reason of the law, not the will of it, must be the rule of conscience. And they add this impregnable reason, viz. “If the people be bound to receive such laws without satisfaction to conscience, then one cannot be punished for following the other, in case he shall sin contrary to Christ Jesus, who saith, _If the blind lead the blind, they shall both fall._”

[Sidenote: Civil magistrates confessed not to have power to urge the conscience in indifferent things.]

Hence I argue, if the civil magistrate have no power to restrain or constrain their subjects in things in their own nature indifferent, as in eating of meats, wearing this or that garment, using this or that gesture; but that they are bound to try and examine his commands, and satisfy their own reason, conscience, and judgment before the Lord, and that they shall sin, if they follow the magistrate’s command, not being persuaded in their own soul and conscience that his commands are according to God: it will be much more unlawful and heinous in the magistrate to compel the subjects unto that which, according to their consciences’ persuasion, is simply unlawful, as unto a falsely constituted church, ministry, worship, administration, and they shall not escape the ditch, by being led blindfold by the magistrate; but though he fall in first, yet they shall [fall] in after him and upon him, to his greater and more dreadful judgment.

In particular thus, if the magistrate may restrain me from that gesture in the supper of the Lord which I am persuaded I ought to practise, he may also restrain me by his commands from that supper of the Lord itself in such or such a church, according to my conscience.

If he cannot, as they grant, constrain me to such or such a garment in the worship of God, can he constrain me to worship God by such a ministry, and with such worship, which my soul and conscience cannot be persuaded is of God?

If he cannot command me in that circumstance of time to worship God, this or that day, can he command me to the worship itself?

[Sidenote: A threefold guilt lying upon civil powers commanding the subject’s soul in worship.]

_Peace._ Methinks I discern a threefold guilt to lie upon such civil powers as impose upon and enforce the conscience, though not unto the ministration and participation of the seals,[208] yet either to depart from that worship which it is persuaded of, or to any exercise or worship which it hath not faith in.

First. Of an appearance of that Arminian, popish doctrine of free-will, as if it lay in their own power and ability to believe upon the magistrate’s command, since it is confessed that what is submitted to by any without faith it is sin, be it never so true and holy, Rom. xiv. 23.

Secondly. Since God only openeth the heart and worketh the will, Phil. ii. [13,] it seems to be a high presumption to suppose, that together with a command restraining from or constraining to worship, that God is also to be forced or commanded to give faith, to open the heart, to incline the will, &c.

Thirdly. A guilt of the hypocrisy of their subjects and people, in forcing them to act and practise in matters of religion and worship against the doubts and checks of their consciences, causing their bodies to worship when their souls are far off, to draw near with their lips, their hearts being far off, &c.

[Sidenote: Persons may with less sin be forced to marry whom they cannot love, than to worship where they cannot believe.]

With less sin ten thousand-fold may a natural father force his daughter, or the father of the commonweal force all the maidens in a country to the marriage-beds of such and such men whom they cannot love, than the souls of these and other subjects to such worship or ministry, which is either a true or false bed, Cant. i. 16.

_Truth._ Sweet Peace, your conclusions are undeniable, and oh! that they might sink deep into those noble and honourable bosoms it so deeply concerns! But proceed.

CHAP. XCV.

_Peace._ In that fifth head they further say thus:—

“Thirdly. In matters ecclesiastical we believe, first, that civil magistrates have no power to make or constitute laws about church affairs, which the Lord Jesus hath not ordained in his word for the well-ordering of the church; for the apostle solemnly chargeth Timothy, and in him all governors of the church, before God and the Lord Jesus Christ, _who is the only Potentate, the King of kings and Lord of lords_, that the commandment given by him for the ordering of the church be kept _without spot, unrebukeable, to the appearing of the Lord Jesus Christ_, 1 Tim. vi. 14, 15. And this commandment given in the word, the apostle saith, _is able to make the man of God perfect in all righteousness_, 2 Tim. iii. 17. And, indeed, the administration of all Christ’s affairs, doth immediately aim at spiritual and divine ends, as the worship of God, and the salvation of men’s souls: and, therefore, no law nor means can be devised by the wisdom or wit of man that can be fit or able to reach such ends; but use must be made of such only as the divine wisdom and holy will of God hath ordained.

“Secondly. We believe the magistrate’s power in making laws about church affairs, is not only thus limited and restrained by Christ to matters which concern the substance of God’s worship and of church government, but also such as concern outward order: as in rites and ceremonies for uniformity’s sake. For we find not in the gospel, that Christ hath anywhere provided for the uniformity of churches, but only for their unity.

“Paul, in matters of Christian liberty, commendeth the unity of their faith in the Holy Spirit, giving order that we should not judge nor condemn one another, in difference of judgment and practice of such things where men live to God on both sides, even though there were some error on one side, Rom. xiv. 1-6. How much less in things indifferent, where there may be no error on either side.

“When the apostle directeth the church of Corinth, that _all things be done decently and in order_, he meant not to give power to church officers or to civil magistrates, to order whatever they should think meet for decency and order; but only to provide that all the ordinances of God be administered in the church decently, without unnatural or uncivil uncomeliness, as that of long hair, or women’s prophesying, or the like; and orderly, without confusion or disturbance of edification, as the speaking of many at once in the church.

“Thirdly. We do nevertheless willingly grant, that magistrates, upon due and diligent search what is the counsel and will of God in his word concerning the right ordering of the church, may and ought to publish and declare, establish and ratify, such laws and ordinances as Christ hath appointed in his word for the well ordering of church affairs: both for the gathering of the church, and the right administration of all the ordinances of God amongst them, in such a manner as the Lord hath appointed to edification. The law of Artaxerxes, Ezra vii. 23, was not usurpation over the church’s liberty; but a royal and just confirmation of them: _Whatsoever is commanded by the God of heaven:—for why should there be wrath against [the realm of] the king and his sons?_”

_Truth._ Dear Peace, methinks I see before mine eyes a wall daubed up, of which Ezekiel speaks, with untempered mortar. Here they restrain the magistrate from making laws, either concerning the substance or ceremony of religion, but such only as Christ hath commanded; and those, say they, they must publish and declare after the example of Artaxerxes.

I shall herein perform two things: first, examine this magistrate’s duty to publish, declare, &c., such laws and ordinances as Christ hath appointed.

Secondly, I shall examine that proof from Artaxerxes, Ezra vii. 23.

[Sidenote: God’s Israel desirous of Saul’s arm of flesh.]

In the first, methinks I hear the voice of the people of Israel, 1 Sam. viii. 5, _Make us a king_, that may rule over us after the manner of the nations: rejecting the Lord ruling over them by his holy word, in the mouth of his prophets, and sheltering themselves under an arm of flesh; which arm of flesh God gave them in his anger, and cut off again in his wrath, after he had persecuted David, the figure of Christ Jesus, who hath given his people the sceptre and sword of his word and Spirit, and refused a temporal crown or weapons in the dispensation of his kingdom.

Where did the Lord Jesus or his messengers charge the civil magistrate, or direct Christians to petition him, to publish, declare, or establish by his arm of flesh and earthly weapons, the religion and worship of Christ Jesus?

I find the beast and false prophet, whose rise and doctrine is not from heaven, but from the sea and earth, dreadful and terrible, by a civil sword and dignity, Rev. xiii. 2.

I find the beast hath gotten the power and might of the kings of the earth, Rev. xvii. 13.

[Sidenote: The seven-headed beast and the Lamb differ in their weapons.]

But the Lamb’s weapons are spiritually mighty, 2 Cor. x. [4.] &c., his sword is two-edged, coming out of his mouth, Rev. i. [16.] His preparations for war are white horses and white harness, which are confessed by all to be of a spiritual nature, Rev. xix.

[Sidenote: Naboth’s case typical.]

When that whore Jezebel stabbed Naboth with her pen, in stirring up the people to stone him as a blasphemer of God and the king, what a glorious mask or veil of holiness she put on? _Proclaim a fast_, set a day apart for humiliation; and for confirmation, let all be ratified by the king’s authority, name, and seal, 1 Kings xxi. 8, 9.

Was not this recorded for all God’s Naboths, standing for their spiritual interests in heavenly things—typed out by the typical earth and ground of Canaan’s land—that they _through patience and comfort of the scriptures might have hope_? Rom. xv. 4.

Again, I demand, who shall here sit [to] judge, whether the magistrate command any other substance or ceremony but what is Christ’s?

By their former conclusions, every soul must judge what the magistrate commandeth, and is not bound, even in indifferent things, to the magistrates’ law, further than his own soul, conscience, and judgment ascends to the reason of it. Here, the magistrate must make laws for that substance and ceremony which Christ appointed. But yet he must not do this with his eyes open, but blindfold and hoodwinked; for if he judge that to be the religion of Christ, and such to be the order therein, which their consciences judge otherwise, and assent not to, they profess they must submit only to Christ’s laws, and therefore they are not bound to obey him.

[Sidenote: Civil powers abused as a guard about the bed of spiritual whoredoms.]

Oh! what is this but to make use of the civil powers and governors of the world, as a guard about the spiritual bed of soul-whoredoms, in which the kings of the earth commit spiritual fornication with the great whore, Rev. xvii. 2,—as a guard, while the inhabitants of the earth are drinking themselves drunk with the wine of her fornication?

But oh! what terrifyings, what allurings are in Jeremy’s curse and blessing! Jer. xvii. [5.] _Cursed is the man that trusteth in man, that maketh flesh his arm_,—too, too common in spiritual matters—_and whose heart departeth from Jehovah: he shall be as a heath in the wilderness_—even in the spiritual and mystical wilderness—_and shall not see when comfort comes, but shall abide in drought in the wilderness, in a barren land_, &c.

CHAP. XCVI.

_Peace._ Oh! what mysteries are these to flesh and blood! how hard for flesh to forsake the arm thereof! But pass on, dear Truth, to their proof propounded, Ezra vii. 23, wherein Artaxerxes confirmed by law whatever was commanded by the God of heaven.

[Sidenote: Ezra vii. 23, discussed.]

_Truth._ In this scripture I mind, first, the people of God captivated under the dominion and government of the kings of Babel and Persia.

Secondly. Artaxerxes’s favour to these captives,

1. Of freedom to their consciences.

2. Of bounty towards them.

3. Of exempting of some of them from common charges.

Thirdly. Punishments on offenders.

Fourthly. The ground that carries him on to all this.

Fifthly. Ezra praising of God for putting this into the heart of the king.

[Sidenote: God’s people not subject to the kings of Babel or Persia in spirituals.]

Concerning the people of God the Jews, they were as lambs and sheep in the jaws of the lion, the dearly beloved of his soul under the devouring tyrants of the world, both the Babylonian and the Persian, far from their own nation and the government of their own anointed kings, the figures of the true King of the Jews, the Lord Jesus Christ.

In this respect it is clear, that the Jews were no more subject to the kings of Babylon and Persia in spiritual things, than the vessels of the sanctuary were subject to the king of Babel’s use, Dan. v.

Concerning this king, I consider, first, his person: a gentile idolater, an oppressing tyrant, one of those devouring beasts, Dan. vii. and viii. A hand of bloody conquest set the crown upon the head of these monarchs; and although in civil things they might challenge subjection, yet why should they now sit down in the throne of Israel, and govern the people and church of God in spiritual things?

[Sidenote: Tyrants’ hearts sometimes wonderfully mollified towards God’s people.]

Secondly. Consider his acts of favour, and they will not amount to a positive command that any of the Jews should go up to build the temple, nor that any of them should practise his own worship, which he kept and judged the best for his own soul and people.

It is true, he freely permits them and exerciseth a bounteous assistance to them. All which argues no more, but that sometimes it pleaseth God to open the hearts of tyrants greatly to favour and further his people. Such favour found Nehemiah and Daniel, and others of God’s people have and shall find, so often as it pleaseth him to honour them that honour him before the sons of men.

_Peace._ Who sees not how little this scripture contributes to their tenent? But why, say some, should this king confirm all with such severe punishments? and why for all this should Ezra give thanks to God, if it were not imitable for after times?

_Truth._ The law of God, which he confirmed, he knew not, and therefore neither was, nor could he be a judge in the case.

[Sidenote: Nebuchadnezzar, Darius, and Artaxerxes, their decrees examined.]

And for his ground, what was it but the common terrors and convictions of an affrighted conscience?

In such fits and pangs, what have not Pharaohs, Sauls, Ahabs, Herods, Agrippas spoken? And what wonderful decrees have Nebuchadnezzar, Cyrus, Darius, Artaxerxes, put forth concerning the God of Israel, Dan. iii. and vi., and Ezra i. and vii., &c.; and yet as far from being charged with, as they were from being affected to, the spiritual crown of governing the worship of God, and the conscience of his people.

[Sidenote: Ezra’s thanksgiving for the king’s decree examined.]

It is true, Ezra most piously and justly gave thanks to God for putting such a thing into the heart of the king; but what makes this a pattern for the laws of civil governors now under the gospel? It suited well with that national state of God’s church, that the gentile king should release them, permit them to return to their own land, assist them with other favours, and enable them to execute punishments upon offenders according to their national state.

But did God put such a thing as this into the heart of the king, viz., to restrain upon pain of death all the millions of men under his dominion from the idolatries of their several and respective countries? to constrain them all, upon the like penalty, to conform to the worship of the God of Israel, to build him a temple, erect an altar, ordain priests, offer sacrifice, observe the fasts and feasts of Israel? Yea, did God put it into the king’s heart to send Levites into all the parts of his dominion, compelling them to hear? which is but a natural thing, as some unsoundly speak,[209] unto which all are bound to submit.

[Sidenote: The duty of all civil states toward the consciences of their subjects.]

Well, however, Ezra gives thanks to God for the king; and so should all that fear God in all countries, if he would please to put it into the hearts of the kings, states, and parliaments, to take off the yokes of violence, and permit, at least, the consciences of their subjects, and especially such as in truth make conscience of their worships to the God of Israel: and yet, no cause for Ezra then, or God’s Ezras and Israelites now, to acknowledge the care and charge of God’s worship, church, and ordinances, to lie upon the shoulders of Artaxerxes, or any other civil prince or ruler.

[Sidenote: Christ needs no human confirmations.]

Lastly. For the confirmation or ratification which they suppose magistrates are bound to give to the laws of Christ, I answer, God’s cause, Christ’s truth, and the two-edged sword of his word, never stood in need of a temporal sword or a human witness to confirm and ratify them. If we receive the witness of an honest man, the witness of the most holy God is greater, 1 John v. 9.

[Sidenote: The sum of the examples of gentile kings decreeing for God’s worship in scripture.]

The result and sum of the whole matter is this:—1. It may please God sometimes to stir up the rulers of the earth to permit and tolerate, to favour and countenance, God’s people in their worships, though only out of some strong conviction of conscience or fear of wrath, &c.: and yet themselves neither understand God’s worship, nor leave their own state, idolatry, or country’s worship.

For this God’s people ought to give thanks unto God; yea, and all men from this example may learn, not to charge upon the magistrates’ conscience—besides the care of the civil peace, the bodies and goods of men—the spiritual peace, in the worship of God and souls of men; but hence are magistrates instructed favourably to permit their subjects in their worships, although themselves be not persuaded to submit to them, as Nebuchadnezzar, Cyrus, Darius, and Artaxerxes did.

CHAP. XCVII.

_Peace._ The sixth question is this:—How far the church is subject to their laws?

“All those,” say they, “who are members of the commonweal are bound to be subject to all the just and righteous laws thereof, and therefore, membership in churches not cutting men off from membership in commonweals, they are bound to be subject, even every soul, Rom. xiii. 1, as Christ himself and the apostles were in their places wherein they lived. And therefore to exempt the clergy, as the papists do, from civil subjection, and to say that _generatio clerici_ is _corruptio subditi_, is both sinful and scandalous to the gospel of God; and though all are equally subject, yet church members are more especially bound to yield subjection, and the most eminent most especially bound, not only because conscience doth more strongly bind, but also because their ill examples are more infectious to others, pernicious to the state, and provoke God’s wrath to bring vengeance on the state.

“Hence, if the whole church, or officers of the church, shall sin against the state, or any person, by sedition, contempt of authority, heresy, blasphemy, oppression, slander, or shall withdraw any of their members from the service of the state without the consent thereof, their persons and estates are liable to civil punishments of magistrates, according to their righteous and wholesome laws, Exod. xxii. 20; Levit. xxiv. 16; Deut. xiii. 5, and xviii. 10.”

_Truth._ What concerns this head in civil things, I gladly subscribe unto: what concerns heresy, blasphemy, &c., I have plentifully before spoken to, and shall here only say two things.

First. Those scriptures produced concern only the people of God in a church estate, and must have reference only to the church of Christ Jesus, which, as Mr. Cotton confesseth,[210] is not national but congregational, of so many as may meet in one place, 1 Cor. xiv. [23.] and therefore no civil state can be the antitype and parallel: to which purpose, upon the eleventh question, I shall at large show the difference between the national church and state of Israel, and all other states and nations in the world.

[Sidenote: The law of putting to death blasphemers of Christ, cuts off all hopes from the Jews of partaking in his blood.]

Secondly. If the rulers of the earth are bound to put to death all that worship other gods than the true God, or that blaspheme (that is, speak evil of in a lesser or higher degree) that one true God: it must unavoidably follow, that the _beloved for the Father’s sake_, the Jews, whose very religion blasphemeth Christ in the highest degree—I say, they are actually sons of death, and all to be immediately executed according to those quoted scriptures. And—

[Sidenote: The direful effects of fighting for conscience.]

Secondly. The towns, cities, nations, and kingdoms of the world, must generally be put to the sword, if they speedily renounce not their gods and worships, and so cease to blaspheme the true God by their idolatries. This bloody consequence cannot be avoided by any scripture rule, for if that rule be of force, Deut. xiii. and xviii., not to spare or show mercy upon person or city falling to idolatry, that bars out all favour or partiality; and then what heaps upon heaps in the slaughter-houses and shambles of civil laws must the world come to, as I have formerly noted; and that unnecessarily, it being not required by the Lord Jesus for his sake, and the magistrate’s power and weapons being essentially civil, and so not reaching to the impiety or ungodliness but the incivility and unrighteousness of tongue or hand.

CHAP. XCVIII.

_Peace._ Dear Truth, these are the poisoned daggers stabbing at my tender heart! Oh, when shall the Prince of peace appear, and reconcile the bloody sons of men! but let me now propose their seventh head: viz.,—

“In what order may the magistrate execute punishment on a church or church member that offendeth his laws?

“First. Gross and public, notorious sins, which are against the light of conscience, as heresy, &c., there the magistrate keeping him under safe ward should send the offender first to the church to heal his conscience, still provided that the church be both able and willing thereunto: by which means the magistrate shall convince such a one’s conscience that he seeketh his healing, rather than his hurt.

“The censure also against him shall proceed with more power and blessing, and none shall have cause to say that the magistrate persecutes men for their consciences, but that he justly punishes such a one for sinning rather against his conscience, Tit. iii. 10.

“Secondly, in private offences how the magistrate may proceed, see chap.