the just to make ready the people and prepare them to receive the Lord Christ Jesus Mat. 3.1.2 Luke 1.17 And as this was ordained from eternity by the infinite wisdome of the Almighty so is a freedome and liberty of Conscience absolutely necessary for the further propagation of the Gospell as well in respect of those that never yet heard thereof as of such who are but children and weake in faith and of all others which are at present or shall be at any time hereafter erroniously instructed for illuminating their understandings and rectifying their judgements 2 In this sense it is that we must neither call nor be called Rabbi master or father no relations must cause us to sweare in verba Magistri contrary to our owne conscience 't was the Lord of life who with the price of his owne blood redeemed us from death and purchased for us freedome not to be subject unto men further then we can concurre with our owne consciences and judgements but Christ is Lord Paramount and him we must with faithfull Abraham beleeve and obey even against hope and in some sense against our owne reason Rom. 4.18 for his service and devotion must our conscience be reserved chaste and undefiled to his Scepter only must that yeeld it cannot serve Christ and Mammon Matth. 6.24 He will share stakes with no creature all or none for him Oh! how jealous should we then be of endeavouring to conduct this Virgin immaculate and untainted through the pollutions of this seducing world unto her Bridegroome in heaven Had it not been for that blessed liberty of Printing which this Kingdome has enjoyed some two or three yeares together after the first sitting of this Parliament we had yet remained in ignorance of much saving truth and amongst other mischiefes beene still as deeply engaged for Episcopacie as ever but since God thereby has already given so great a blessing to us as an earnest of his greater bounty hereafter why doe we stifle it in the birth such as perceive the usurpation of Episcopacie are not yet satisfied that Presbytery has a better title or that if Bishops may not rule over us without our owne consents why Presbyters should doe the same against consent If such a Presbytery be Gospel proofe why is it afraid to come to triall Let men and Angels speake freely what they can both for it and against it else how shall we be able to distinguish when to blesse the feet of them that bring glad tidings of good things Rom. 10.15 or curse such as preach other doctrine Gal 1.8 And if you say that through this freedome twenty damnable errours have been spread for every saving truth I answer that these errours heresies and offences must needs have come if we may beleeve the Blessed Spirit that they which are approved might be made manifest 1 Cor. 11.19 neither are you further accessory to their comming than in not restraining them by a coercive power which Christ or his Apostles not only never gave you warrant for but have at least clearly insinuated if you should not yet see an expresse commanding of the contrary and the woe is pronounced on them by whom they come Matth. 18.17 not on those that could not keep them out by other meanes than such as were unjustifiable and must at same time have with-held the truth 2 Cor. 8.12 If such as participate of the body and bloud of Christ unworthily receive to themselves damnation 1 Cor. 11.29 If preaching the word of God be a savour of death unto death to such as perish 1 Cor. 2 15,16 What wonder is it then that if a Christian or Civill liberty in matters of conscience only be granted such as were never of us should goe out from us when the Spirit of God sayes they went out from us for this very reason that we might know they were not of us 1 Joh. 2.19 and Peter tells us there should arise false prophets teaching damnable heresies and denying even the Lord that bought them bringing upon themselves damnation and that many shall follow their pernitious waies by reason of whom the truth shall be evill spoken of but marke what he saies that notwithstanding all this the Lord knoweth how to deliver the Godly out of temptations and reserve the unjust to be punished at the day of judgement 2 Pet. 2.1.2.9 What if God who was willing to shew his wrath and make his power knowne enduring with much long suffering the vessells of wrath fitted to destruction shall say there must be offences Hath not the potter power over the clay to make vessells of dishonour also Rom 9.21,22 will we be wiser then God Himselfe Gods will and commandement as it was to Abraham for sacrificing Isaac Gen. 22.23 should be reason enough to require and finde obedience from all good Christians and yet the necessity of suffering erroneous opinions to be published lest truth thereby should be stifled is so cleare and necessary to the eye of reason as it is for him that hath lost any thing to seek it where it is not as well as where it is if ever he mean to finde it but you will say you have not lost truth and perhaps you have not perhaps you never had it to lose you make men jealous thereof in that you are so loth to shew it by your workes James 2.18 so backward in giving a reason and account thereof in bringing it to the touchstone 1 Pet. 3.15 But most certaine it is you have not the whole truth according to the measure and stature of Christ Eph. 4.13 you have not the fulnesse of perfection to be perfect as your heavenly Father is perfect Mat. 5.48 If you doe but thinke so 't is a certaine signe you are not so and because you come short thereof and know but in part 1 Cor. 13.9 for the love of that which is still wanting you must make search and enquiry even where it is not to be found Our Saviour sayes Seeke and you shall finde Matth. 7.7 but it would be an improper speech to say seeke if we could goe readily where it were and what need we examine that we learne if we could be sure it were the truth without examining or what profiteth it to have found out the truth if we have not liberty to embrace it and make profession of it But as the Law entred that the offence might abound and where sin abounded grace did much more abound Rom. 5.20 21. so must erroneous doctrines be permitted that the truth may shine more glorious so must you not suppresse such unlesse you will at same time runne hazard to suppresse the truth what then must we sinne that grace may abound Rom. 6 1. must we cherish hereticks for exercising the patience of true beleevers or that when they get strength enough they may persecute them to death No But if we learne of God who is long suffering 2 Pet. 3.9 and would not permit the taâ—es to be pull'd up
I will onely answer that these are all but feares and jealousies of moortall men at best which may not be put in competition much lesse make void our Saviours 〈◊〉 and Pauls practice both which proceeded from the infallible Spirit of God for preaching of the Gospel freely which whilest it was practised in the Primitive times proved so successefull and amongst other blessed effects wrought so powerfully upon their spirits as that we finde not a few onely but even all that beleeved had all things common who selling their goods and possâ—…ssions parted them to all men as they had need Act. 2.44 45 Doe we thinke the Apostles or other Ministers could want amongst Christians that were thus all of one minde no man saying that any thing was his owne which he possessed Act 4.32 Or doe we distrust Gods providence and thinke his Oâ—dinances have not the same blessings both spirituall and temporall accompanying them â—f wee be alike faithfull in submitting unto them oâ— if a Minister which truly laboureth in the Gospel shall really want maintenance may hee betake himselfe to requiring it by compulsive meanes â—r else not preach at all or preach unwillingly for which he has no pâ—…sident in Scripture neglecting Pauls example who wrought with his owne hands that he might make the Gospel without charge and yet thinke to share reward with Paul in heaven 1 Cor. 9.17.18 hee may steâ—le as well for 't is a robbing them of that Gospel which was directed to them if he withhold it totally set such a price on it or in such a manner as God never gave commission and though he escape on earth his finnes will follow after him to judgement 1 Tim. 5.24 He that walketh in darknesse knoweth not whâ—…ther he goeth Iohn 12.35 he may be in hell before he be aware Since then light is come into the world let us not be found to love darknesse rather than light Iohn 3.19 the Bpidemicall corruption throughout all Christendome of mens thrusting themsâ—lves into the Ministery meerly to mâ—ke a gâ—ine thereof which Paul disavowed 2 Cor. 12.17 and not sincerely for the Gospels sake For as it cannot be denied but such are more swayed with the love of lucre than of Christ so is it an undoubted cause that their endeavours ever since have proved so unprofitable unto the people still remaining for the most part without any power of godliness secure in ignorance dead in sin whereas we observed before the great successefulnes wherewith God was pleased to bless the contrary practice in the Apostles times and iâ— yet we shâ—ll apply ourselves to follow them in this particular God can no more be wanting to second us with a blessing than to deny himselfe in suffering his owne Ordinances to be inâ—ffâ—ctuall injurious to his people and prejudiciall to his Gospels cause Oh let us try our good God herein before wee cen ure Him of unfaithfulnesse and the Lord in much mercy prevent that this temptation remaine no more amongst us to the great scandall of our Brethren of Scotland and other Protestant Churches not without great shâ—me unto our selves in this world and imminent danger of rifing up against us in the world to come FINIS CHAP. III. Christs Instructions and the Apostles practice for tendring and holding forth the Gospel only in a peaceable way MAtth. 12.19 Christ shall not strive nor cry neither shall they heare his voyce in the streets a brused reed shall he not broake and smoaking slax shall he not quench untill he send forth judgement unto victory Matth. 8.3 4. and C. 9.1 And the whole City of the Gargasenes came out to meet Jesus and when they saw him they be sought him that he would depart out of their coasts And he entred into a ship and passed over and came into his owne City Luke 9.52.53.56 Jesus sent messengers before his face into a village of the Samaritanes to make ready for him and they did not receive him And they went to another village Luke 3.16.17 One mightier then I commeth whose fan is in his hand and be will throughly purge his flore and will gather the wheat into his garner but the chaffe he will burng with fire unquenchable Joh 12.47 48. If any man heare my words and beleeve them not I judge him not for I am not to judge the world he that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day Luke 10.5 6.10 11. Into whatsoever house you enter say Peace be to this house and if the Son of peace be there your peace shall rest upon it if not it shall returne to you againe If they receive you not goe your wayes out into the streets of the same and say even the dust of the City which cleaveth on us we doe wipe off against you as a witnesse c. Act. 13.50.51 The Jewes expelled Paul and Barnabas out of their coasts but they shooke off the dust from of their feet against them and came unto Iconium C. 16.39.40 The Magistrates besought Paul and Silas and brought them out and desired them to depart out of the City And they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and departed C. 18 6.7 And when the Jewes opposed themselves and blasphemed Paul shooke his raiment and said unto them your bloud be upon your owne heads I am cleane from henceforth I will goe unto the Gentiles and hee departed thence c. Psal 50.16.17 God said unto the wicked what hast thou to doe to take my Covenant into thy mouth since thou hatest instruction and castest my words behinde thee Matth. 7.6 Give not that which is holy unto dogs neither cast your pearles before swine lest they trample them under your feet C. 15.26 It is not meet to take the childrens bread and cast unto dogs Act. 2.41 They that gladly received the word were baptised Rom. 1â— 34. Who hath knowne the minde of the Lord or who hath been his counseller C. 14 4. Who art thou that judgest another mans servant to his owne master he standeth or falleth yea he shall be holden up for God is able to make him stand 1 Cor. 2.15 He that is Spirituall discerneth all things yet he himselfe iâ— judged of no man C. 4.5 Judge nothing before the time untill the Lord come who will bring to light the hidden things of darknesse Tit. 1.7 A Bishop must not be soone angry no striker 2 Tim. 2.24,25,26 A servant of the Lord must not strive but be gentle unto all men apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the divell 1 Tim. 1.16 For this cause I Paul obtained mercy that Jesus Christ might shew forth all long suffering
that place of Acts above quoted and even afterwards when both they and the Gentiles had had a copetent time to be throughly informed in yet not being convinced by reason nor by the Word they left them to be won unto the Gospel by the peaceable and blamelesse conversation and example of such as did believe 1 Pet. 2.12 3.1 1 Thess 4 12. and could it rationally be otherwise can we raise a new building more strong handsome or commodious in any place without pulling down the old and carrying away the rubbish or without rectifying also and repairing the very foundation it selfe if need require for want of which due proceeding and liberty to exercise it freely it may have been observed that great Reformations for the most part in Germany Netherlands Scotland England and other Countries have been brought about in a tumultuous and disorderly way not without great dishonour to God offence and scandall unto his deerest servants and it may likewise as easily appeare that God so permitted it in judgement to those States and Princes who through persecution of his Saints that witnessed against the errors and superstitions of the times denied entring and admittance unto the Truth in Peace Such as derive their Calling and Commission from our Saviour may not be governed in the execution thereof by any other order or direction than what He himselfe gave them much lesse by such as are repugnant or inconsistent with our Saviours Now we are so far from finding in the New Testament any warrant for using of coercive power that if we read from one end unto the other it will appeare that neither our Saviour nor his Apostles did so much as lay any of their commands oâ— charges upon any person or persons capable of putting a coercive civill power in execution Nay it may be affirmed without blaspheme both of our Saviour in that sense wherein he said My Kingdome is not of this world and of the Apostles that they had it not of themselves they could not give such a power unto any man a spirituall power a power of miracles Gods prerogative and dispensable to his people only by his indulgence they had and made use there of according to occasion But to be Lords and Princes exercising dominion over their brethren in spiritualibus was expresly forbidden them Mat. 10.42,43,44,45 Christs throne must be erected with spirituall and peaceable proceedings his Church and Kingdome must be governed spiritually and peaceable The Apostles had Peace given them for their motto which they were to publish and hold out like a banner or white â—lug of truce even to every house or wheresoever they came Luc. 10.5 and all Christians both generally and particularly are required to live peaceably with all men Rom. 12.18 CHAP. IV. Christs Instructions and the Apostles practice concerning Christian Liberty Christian Liberty is here meant not carnall liberty liberty of Conscience from the rudiments of the world not of the persons subjection to Magistrates and Powers Christ is our Head Eph. 5.23 and the Powers are Gods Ministers Rom. 13.1 6. both of them may and must be obeyed and that with active obedience untill they command contradictions in which case Peter tells us 't is better to obey God then man Act. 4.19 2 COr 3.17 Where the Spirit of the Lord the Gospel is there is 1 liberty Gal. 2.4 5. False brethren brought in unawares came privily to spie out our liberty in Christ Jesus that they might bring us into bondage to whom we gave place by subjection no not for an houre C. 4 9. Now that ye have knowne God or rather are knowne of him how turne ye againe to the weake and beggarly elements whereunto ye desire againe to be in bondage C. 5.1 Stand fast in the liberty wherewith Christ hath made ns free and bâ— not entangled againe with the yoake of bondage Matth. 23.8,9,10 Be not ye called 2 Kabbi for one is your Master even Christ and all ye are brethren call no man your father upon the earth for one is your Father which is in heaven neither be ye called masters for one is your Master even Christ 1 Cor. 14.29,30,31 Let the Prophets speake two or three and let the other judge If any thing be revealed to another that sitteth by let the first hold his peace for yee may all prophesie one by one that all may learne and all may bee comforted 1 Cor. 7.22,23,24 Yee are bought with a price be yee not the servants of men Gal. 5.13 Yee are called unto liberty onely use not liberty for an occasion to the flesh 1 Pet. 2.16 As free and not using your liberty for a cloake of maliciousnes but as the servants of God Matth. 23.1,2,3 Then spake Jesus to the multitude and to his disciples saying the Scribes and Pharisces sit in Moses seat whatsoever therefore they bid you observe according to the law of God that observe and doe but after their workes doe not for they say and doe not Rev. 18.4 Come out of Her Babylon my people that ye be not partaker of her sins and that you receive not of her plagues 2 Cor. 6.17 Come out from amongst them and be ye separate saith the Lord. Col. 2.16 Let no man judge you in meat and drinke or in respect of an holy-day new Moones or of the Sabbath dayes all which with divers washings and all carnall ordinances have been imposed only on them untill the time of reformation Col. 2.20.22 If ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject unto Ordinances after the commandments and doctrines of men Rev. 13.16,17 The Beast causeth all both small and great rich and poore free and bond to receive a 3 marke in their right hand or in their forehead and that no man might buy or sell save he that had the marke or name of the Beast or the number of his name C. 14.9.10.11.12 If any man worship the Beast and his Image and receive his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God c. Matth. 6.24 Noman can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Rom. 6.16 Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey Joh. 15.14.16 Yee are my friends if yee doe whatsoever I have commanded you yee have not chosen me but I have chosen you that you should goe and bring for the fruit Observations upon CHAP. IV. 1 Iohn the Baptist was sent into the world as a forerunner to exhort the people unto repentance to exalt the valleyes and make low every hill and mountaine to make streight the crooked places and plaine all such as are rough Es 43.4 to turne the hearts of the fathers unto the children and the disobedient to the wisdome of
bee Christs Disciples who take unto themselves a power which Christ never did destroying mens bodies and soules too as much as in them lyes in stead of saving them because they will not against their own consciences imbrace the truth of the Gospel as they say that impose it on them though in other mens judgements as wise and pious as themselves the truths they so much stand on may be accounted enmity both to truth and godlinesse If then we neither know nor have Christ as he is the truth nor walke in him as he is the way how can we ever imagine to attaine him as he is the life for which end we were not only created but make profession and would be thought to have imployed the utmost of our endeavours to arive thereat The powers of the Civill State and Church may not be confounded but each of them must have the absolute sovereignty within its own precincts and jurisdiction The Civill Magistrate as such may not proceed against a member of the Church for any matter which meerly concernes the Churches peace neither may the Church save only with Church and Spirituall weapons interpose against any member of the State in things which only touch the Civill peace And though there be no breach committed by any one against the Civill peace but what may give offence or tends remotely towards a disquieting of that Churches peace whereof he is a member yet there may be many breaches against the Churches peace without any the least disturbance unto the Civill peace In this respect the Civill State has so much the lesse cause to be jealous of any attempting to discompose it and ought to be so much the more backward in taking of offence at any thing but what doth primarily assault its Civill peace But if either State or Church shall take upon them to usurpe the weapons or intermeddle in matters which concerne the other it will not only disturbe the peace of both but bring them infallibly by degrees to take up armes upon pretence of defending their respective bounds and jurisdiction and that which is of greatest consequence even the most eminent destruction both of Church and State is that if the Civill Magistrate may at any time proceed against Church offenders whom the Church will not resolve to censure or having censured does not prevaile inflicting Civill punishments of imprisoning fining and putting them to death without the Churches coment then will the whole Church both officers and generality one after another be subject to the Civill sword in matters meerly of Religion for conscience and for such only as concern the Church estate or if the Civill State proceed to punishing such offenders out of duty which it should seeme to owe unto the Church or by order from the Church then will it necessarily follow that the Church has a supremacie over the Civill State and may when shee sees good require the Civill sword to be imployed even against the whole Civill State both Magistrates and Generality causing all of them one after another to be banished or put to death untill they or such of them as the Church shall please be executed and destroyed The Principles of persecution are of equall latitude with all Church censures which must have no respect of persons If the King himselfe be a member of the Church as subject to the Church as I may say with reverence he must be subject to the censures of it and consequently be lyable to be persecuted in such a State and Church as hold for persecuting though only of erroneous or obstinate offenders for whom they judge such whether they be so or no they must be persecuted for such and let them understand it as they please there is no middle betwixt these two In such States where civill punishments are inflicted on men for matters meerly of Religion for cause of conscience either the whole Religion must be resolved into the Civill Magistrates determination and the whole Church by consequence be subject to it in case of dissenting be lyable to be cut off at the pleasure of the Civil Magistrate or else the Civill Magistrate whether King Aristocracie or other government in whom the Sovereignty is contracted must be lyable to be persecuted even unto death whensoever the Church shall thinke fitting or give order and that for matters which concerne the conscience only The Italians have a Proverb Chi ui fa più charezze che non suole ò ui ha ingannato ui uuole He that courts thee more then ordinarily either has deceived thee already or intends to do it afterwards and much according this Machia vilian saying we may observe that all Roman Catholique States and Princes who so much idolize the Pope doe it only out of sinister and by-respects with a designe to make the greater use of him in their owne occasions amongst the rest we may pitch upon the King of Spaine who desires to be accounted and at least professes himselfe to bee the most dutifull sonne of all This Catholique King in matters of difference betwixt the Pope and other Princes has continually interposed and been still able to oversway them to the Popes favour and advantage but such as have knowledge of their respective interests and beene acquainted with the managing thereof cannot be ignorant that the Kings of Spaine not only when ever their ends were different but at all other times have generally made such benefit of that Supremacie which they seem to ascribe unto the Pope that the Popes have beene heretofore constrayned for the most part to be at their devotions untill they met with the spirit of this present Vrban whom all their stratagems could neither win nor vanquish Let us but consider that one selfe-interest of the Spaniards concerning the Kingdome of Naples the most rich and delicious Country of all Europe whereunto the Popedome layes claime pretending the King of Spaine usurpes possession of it for which cause his Catholique Majesty is yearly excommunicated and upon presenting of a mule with about 20 pounds in gold by his Ambassadour in the nature of a tenant-like acknowledgement is at same instant restored againe Neither are the Popes void of their interests in such compliance who having so large a portion of Civill and Spirituall jurisdiction colleague themselves with other Potentates the better to inthrall their subjects and by encroaching to devoure up petty neighbouring States and Princes as Ahab did Naboth's vineyard 1 King 21. according as they lye most commodiously situate for the purpose But what thinke we of some Protestant States and Churches do not they the very same did not our English Bishops at beginning of the Reformation give Henry the eight the Popes title formerly of supreme Head and Governour of the Church that they themselves might share at least in the power and wealth thereof and have we not heard it often affirmed No Bishop No King when the contrary thereof is the very truth it selfe that
if any man will sue thee at the Law and take away thy coat let him have thy cloake also and whosoever shall compell thee to goe a mile goe with him twaine give to him that asketh of thee and from him that would borrow turne not away Matth. 5.39,40,41,42 Consider seriously deare Christians whether there be not more in this then we use to practise nay more then our corruptions will suffer us to acknowledge are we wronged in person estate good name or for Christs sake which is our conscience 't is no more than whereof our Saviour and his Saints have drunke both the first fruits and â—eriest dregs we must not swerve from their example by resisting or returâ—…g evill for evill 1 Thes 5.15 but blesse and pray for those that persecute us Rom. 12.14 a haâ—d lâ—sson it is no doubt and will be long a learning nay 〈◊〉 part I must freely acknowledge I apprehend no more of it then Paul 〈◊〉 of the Law Rom 7. to see mine owne sinfulnesse in the breach thereof meâ—…ing with few to teach me better in this particular â—…d therefore with the Publican in the Gospel do humbly beseech God to be mercifull unto me a sinner Luke 18.13 The unbeleeving Gentiles did use to reproach the Primitive Christians that their Religion was towardly and slavisâ— subjecting them to be injured by all others because they might not â—imâ—i repellere yet they good Christians gloried therein so much more because it brought them to a nearer resemblance with their Saviour who though he might have had legions of Angels to rescue him from the persecuting Jewes Mat 26,53 chose rather to suffer death ignoâ—…iously but innocently and what was the fruit thereof no lesse then the salvation of all the Elect whereunto they could not have attained unlesse our Saviour had beene crucified unjustly 't was his being a Lambe without spot or blemish 1 Pet. 1.19 his doing good which caused those enemies of truth to seeke his death in like manner must our sufferings be for righteousnesse sake if we suffer as evill doers where is our reward but iâ— we submit our selves and will with Paul expect to fill up that which is behinde of the afflictions of Christ in our flesh for his bodies sake which is the Church Col. 1.24 then must we shew our patience and valour in suffering not in perfecuting or resisting Had Christ suffered for his owne sinnes he could not have been our propitiation 1 Joh. 2.1,2 how much lesse thinke we can we glorifie our Saviour in suffering for our own offences Let Christians therefore blesse whilst others curse let them rather receive then offer injuries let them in stead of persecuting rejoyce as the Apostles did in being persecuted Acts 5,41 and know that they only which so doing endure unto the end are happy Mat. 24,13 Let them meditate on this that though Paul was accused of Heresie Act. 24.14 of Sedition v. 5.6 of Idolatry c. 17.18 and that he perswaded men to worship God contrary to the Law c. 18.12.13 and all this was true if Paul had been to be tried by the Jewish lawes or by the Romans according to the principles of persecuting Inquisitors and that either of them had had power from God to impose a Religion or Laws upon Pauls conscience But notwithstanding all these heavy accusations laid against him because hee knew it was only for preaching Christ Jesus he confidently affirmes of himselfe saying Neither against the law of the Jewes neither against the Temple nor yet against Caesar have I offended If I be an offender or have committed any thing worthy of death I refuse not to die Act. 25.8.11 as if he should say Though I preach Christ Iesus which to the Rulers and learned of the world seems foolishnes or that you take it to be Herefie Idolatry Sedition or contrary to your law I have commission for it from the Law of God the King of Kings what 's this unto your priviledges the politike jurisdiction or Pretogative of Caesar which reaches to the body only If I have disobeyed the Civill laws offended any one in word or deed or committed any thing worthy of death let me be judged accordingly CHAP. X. Christ and the Apostles testifie that the true Church and Saints must be persecuted in consequence whereof persecution must necessarily be a marke of a false Church and enemies of God GAl. 4.28.29 We brethron as Isaac was are the children of promise but as he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now 1 Joh. 3.10 He that loveth not the brethren is not of God Cain was of that wicked one and slew his brother and wherefore slew he him because his workes were evill and his brothers righteous Matth. 10.16 I send you as sheep in the midst of wâ—lves Joh. 5.15.16 The man departed and told the Jews that it was Jesus which had made him whole and therefore did the Jews persecute him 1 Thes 2.15,16 The Jewes both killed the Lord Jesus and persecuted us and they please not God and are contrary to all men forbidding as to speake to the Gentiles that they might be saved Joh. 15.19 c. 17.14 If ye were of the world the world would love his owne but because you are not of the world but I have chosen you out of the world therefore the world hateth you C. 16.20 Ye shall weepe and lament but the world shall rejoyce 1 Joh. 3.13 Marvell not my brethren if the world hate you Marke 13.13 You shall be hated of all men for my names sake 2 Tim. 3.12 All that will live godly must suffer persecution Luke 3.19.20 Herod for all the evils that he had done added yet this that hee shut up John in prison Act. 4.17.19 They straitly threatned Peter and John that they should speak no more in the Name of Jesus Act. 6.10,11 When they could not resist and gainsay the Spirit wherewith Stephen spake they stirred up the people suborned and set up false witnesses to accuse him C. 13.50 And the Jews stirred up the devout and honorable women and the chiefe men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts C. 18.12,13 The Jewes madâ— insurrection with one accord against Paul and brought him to the judgement seat saying this fellow perswadeth men to worship God contrary to law C. 17.18 Paul seemeth to be a setter forth of strange Gods because he preached unto them Jesus and the resurrection C. 24.5,6 We have found this Paul a pe stilent fellow and a mover of sedition amongst all the Jewes throughout the world and a ringleader of the seâ—… of the Nazarenes and hath also gone about to prophane the Temple Observations upon CHAP. X. T Is very strange that Christians having been so studious in multiplying of signes and tokens to know the true Church by should yet reflect so little on persecution since it cannot be so visibly
in that the tares take themselves to be the wheat and therefore if pulling up of tares were not prohibited unto all in generall but made lawfull unto any even unto those that could infallibly distinguish them our Saviour knew the tares would have assumed this liberty to themselves and so have pulled up the wheat instead of tares which I humbly conceive to the reason of the Housholders prohibition not to have them rooted up at all submitting in all meeknesse to every pious Reader to be instructed better desiring them to consider in their meditations on this Parable how carefull the Blessed Spirit was in declaring both the persons that should not pull up the tares and those that should Secondly the time when the tares should not bee pulled up and when they should They that should not pull up the tares were the Housholders servants such as pretended and meant to doe him good service by this officiousnesse of theirs and whether they were meet pretending servants only as perhaps some may conjecture in being distinguished from the Angels Matth. 13.41 yet they were such as might bee mistaken in distinguishing the tares from wheat not the great difference which was betwixt them for it they knew but one the other was quickly discerned but in that they were apt to take the tares to be wheat and consequently the wheat to be tares and in this respect though they might otherwise be accepted they pretended above their strength if they themselves were tares or gave occasion unto the tares to erre in imitation of them though they themselves were wheat for which cause they are commanded to let the tares alone the Angels must be both weedors and reapers and doubtlesse as the text insinuates that as the servants might be mistaken not certainly knowing which was tares and which was the wheat so doth it follow that the Angels are infallibly informed thereof and cannot be mistaken Againe the Lord declares himselfe about the time He will not have these tares the children of the wicked one the Hereticks pull'd up so long as the World lasts that their life but that the time for pulling them up shall be the harvest the end of the World v. 39. And lest any one should say those servants were forbid because they knew not sufficiently to distinguish one from the other but that the servants of God know the truth and so the true professours and may therefore root out Hereticks I answer no and that the Angels were likelier to know Hereticks then the very Saints on earth and yet these Angles must not goe to rooting up the tares untill the day of judgement but the use of the Parable lyes not so much in applying the prohibition unto the true Church for not rooting up the tares but rather unto a false erroneous Church that such might bee with-held from rooting though every Church so far forth as it persecuteth others is false for if God had given leave unto the true Church to pull up the tares each false Church pretending to be the only true one would have appropriated the commission to her selfe and so have gone to worke pulling up more wheat the tares CHAP. XV. Certaine Testimonies which God through his divine providence directed to be uttered by unbeleeving Iewes and Gentiles in favour of the Apostles and the Gospel recorded by the Holy Ghost as a witnesse against all persecuting Christians ACt. 5.33,34,35 When the Jewes were cut to the heart and tooke counsell to stay the Apostles them Gamaliel a Doctor of Law and in reputation among all the people said unto them ye men of Israel take beed to your selves what you intend to doe touching these men V. 38.39 Restraine from them and let them alone for if this counsel or this worke be of men it will come to nought but if it be of God ye cannot overthrow it lest you fight against God C. 23.9 The Scribes that were of the Pharisees part arose and strove saying we finde no evill in this man Paul but If a Spirit or an Angel hath spoken to him let us not fight against God C. 18 12,13,14,15,16 The Jewes made insurrection with one accord against Paul and brought him to the judgement seat saying this fellow perswadeth men to worship God contrary to the Law But Gallio said unto the Jewes if it were a matter of wrong or wicked lewdnesse O ye Jewes reason would that I should beare with you but if it be a question of words and names and of the law looke you to it for I will be no judge of such matters and he drave them from the judgement seat C. 23.27.29 This man Paul was taken of the Jewes and should have been killed of them then came I with an army and rescued him whom I perceived to be accused of questions of their law but to have nothing said to his tharge worthy death or bonds C. 25.24,25 Festus said King Agrippa and all men which are here present with us ye see this man Paul about all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer but I found that he had committed nothing worthy of death C. 26.30,31,32 And when Paul had spoken King Agrippa rose up and the Governour Bernice and they thas sat with them and when they were gone aside they talked between themselves saying this man doth nothing worth of death or of bonds then said Agrippa unto Festus this man might have be one set at liberty Observations upon CHAP. XV. I Know there are many who altogether slight the testimonies of these Unbeleevers as if there were no weight in them at all nor no more to be reflected on than the fondest fancies of their idolizing imaginations but we shall finde them in a higher degree regardable if wee consider 1. That they were all spoken in favour of the Gospel 2. That being Unbeleevers they could not be induced thereunto for conscience sake as if they had been in love with Christianity but meerly constrained by force and evidence of reason as Paul sayes of them upon another occasion that though they had not the Law they did by nature the things contayned in the Law and so not having the Law are not withstanding a Law unto themselves Rom. 2.14.3 That God prospered each of these instruments and made them successefull to preserving of the Apostles persons and propagation of the truth for we find that the Jewes were so convinced with Gamaliels arguments that they all agreed in stead of killing to beate the Apostles only and so being let goe they taught dayly in the Temple not ceasing to preach Christ Iesus and the number of the Disciples were multiplied Act. 5.41.42 c. 6.1 By meanes of the Pharisees party that sided for Paul against the Sadduces the chiefe Captaine with his soldiers gayned oppottunity to releeve and bring him into the Castle thence was he conveyed for Cesarea and so for Rome where he lived
uphold the Great Diana of their severall advantages to magnifie the Idols of their owne imaginations when faire meanes will prevaile no longer they forthwith flye to their instruments of persecution Matth. 23.29,30,31 We unto you Scribes and Pharisees Hypocrites because you build the tombes of the Prophets and garnish the Sepulchres of the righteous and say if we had been in the dayes of our Fathers we would not have beene partakers with them in the bloud of the Prophets wherefore ye be witnesses unto your selves that ye are children of them which killed the Prophets c. Observation OUr Saviour was but once crucified in his Person but such as crucifie him in his Saints doe multiply the sinne and by so persecuting him in his Saints whom we have seen we expresse how much greater our malice is to Christ whom we have not seen 1 Joh. 4.20 but behold our sentence If they escaped not who refused Christ when he spake on earth how much lesse shall we escape if we turne away from him that speaketh to us from heaven in his Saints on earth Heb. 12.25 thousands are now persecuted under the Gospel for every one that suffered under the Law and many adhere unto such exquisite Inquisition principles and government as that if all the Prophets that ever were or if our Saviour himselfe should come upon the earth againe they must of necessity be conformable or according to these rules be persecuted but how can such escape the damnation of hell as our Saviour said unto the Jews Matth. 23.33 and we finde in 1 Thess 2.15,16 The Jews killed the Lord Jesus and their owne Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speake to the Gentiles that they might be saved And if we looke well upon the words we shall finde not pleasing God and being contrary to all men inclosed by persecuting the Apostles in the 15. v. and forbidding the Gospel to be preached unto the Gentiles in the 16. v. relating unto them both As if Paul should say the Jewes doe not only displease God by persecuting Gods Saints and forbidding to preach the Gospel but are therein contrary to all other people of the world They were the Jewes which put our Saviour and the Saints to death they and not the Nations were guilty of all the blâ—udshed from the bloud of righteous Abel to that of Zacharias Mat. 23 35. they were the Jewes which forbad the Gospel to be preached unto the Gentiles not the Gentiles themselves and yet according to the poliâ—ies of these times one would thinke it should have more concerned Caesar then any body else to have his native subjects seduced by preaching of the Gospel as they apprehended it however we do not find that in those daies the Powers and Magistrates did so much hinder the propagation of it as the Jewes once Gods chosen people but is it not strange that the Jewes who then lived in a kinde of bondage having no King but Caesar the Roman Emperour Joh. 19.15 and therefore might have beene in continuall feare of having the freedome of their goods and consciences impaled by their owne example towards others should yet be ringleaders and fomenters of persecuting the persons and consciences of such as differed from them no doubt they did it out of zeale and like enough the Gentiles did not love themselves nor one an other so well as to take any care at all of what Religion they were of a desperate condition no indeed and yet we may gather from this passage of Pauls as if the Gentiles were in the better of the two thâ—s character which Paul gives the Iewes of being contrary to all men in that they persecuted and would not suffer the Gospâ—l to bee preached unto the Gentiles over whom they were so far from having any command that they had not so much as any relation besides living in a degree of subjection to them was so peculiar to the Iewes and so strange a one as Paul had not such another remaining for any other people and if he were now on earth would wonder so much more that such as professe Christianity should have learnt this discipline of the Iewes and that Christians only by their example should have taught it unto all other Nations which are knowne to practise it in what proportion soever but 't is alleadged that necessity constraines them thereunto and men will not be otherwise reclaimed as lesse fearing the keyes of Heaven then either of the stocks or prison I am tired with this objection but yet to shut up all I answer The Lord saies He that offends one of these little ones it were better a milstone were hung about his necke and cast into the sea Matth. 18.6 The Lord sayes When ye depart shake off the dust from under your feet as a testimony against those that would not receive you nor heare you for I say unto you it shall be more tolerable in the day of judgement for 〈…〉 City Luke 10.11.12 The Lord sayes If thy brother shall 〈…〉 thee goe and tell him his fault betweene thee and him 〈…〉 thou hast gained thy brother but if he will not 〈…〉 or two more that in the mouth of two or 〈…〉 and if he shall neglect to heare them tell it unto the Church but if he neglect to heare the Church let him be unto thee as an heathen man and a Publican Verily I say unto you whatsoever you shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Matth. 18.15,16,17,18 O my Brethren are these Gods Word and Ordinances where have they beene so long exiled how came they to be so sacrilegiously banished from us why have we not practised them amongst us was this say you too milde a course and did it worke no good upon the people but tell me fond Christian where does it appeare that these meanes prevailed not so long as they were applied according to the purity of their institution and not adulterated by Antichristian inventions and additions or what commission hast thou to use other means if these prevaile not what more fearfull judgement can befall a sinner in this world then to have a milstone tyed about his necke and be flung headlong into the sea certainly thou knowest not any for what worse then sudden death unto a sinner yet God has prepared a greater for all those that offend his little ones wherewith thou art not content but wilt needs use another of thine owne coyning God sayes the dust shaken off as a testimony against those that will not heare his Gospel shall aggravate their case worse then Sodomes in the day of judgement and even those offending beleevers which will not be reformed by private admonishings of their brethren nor be humbled with the censures of the Church which casts them out shall be likewise cast out of heaven But thou as if thou wert master of Gods houshold or wiser then he that made thee declinest the mercifull Laws of God who in long-suffering meeknes preseribing such a course only to be taken for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus Christ 1 Cor. 5.5 intrudest into Gods throne in the room of his sacred Ordinances thrustest in the daily more and more adultered off-spring of Antichristian traditions or the uncleane conceptions of thy more poluted phancie by imprisoning fining banishing dismembring and death as though these even according to thine owne carnall principles were not farre lesse capable of prevailing upon the spirit then those spirituall which God prescribes to worke upon the body when yet besides daily experience we have a divine Oracle for it that over much godly sorrow may swallow up 2 Cor. 2.7 and that even carnall sorrow may bring death 2 Cor. 2.10 whereas it is impossible to be made appeare to common reason that corporall or outward punishments have any the least capacity much lesse were ever commanded sanctified or connived at by God to worke upon the spirits of men which is a most pregnant and invincible testimony how grossely Satan deludes us to practise his lying suggestion so long together that the true Ordinances having beene so far stray'd and through Gods divine providence brought home againe though by reason of the Majesty of truth which still rests in them they be acknowledged agreeable to the Word of God and what we practise to be inconsistent with those Ordinances we should not yet be able to weane our selves and cast away the one as menstruous ragges that we might be reconciled to God againe in cleaving to the other But may He please who is the Father of lights Jam. 1.17 and only able to illuminate the darknesse of our understandings pardoning our innumerable infirmities and sins in his owne due time to lead us into all truth for his only Sonne Christ Jesus sake to whom with the Father and the Holy Ghost in Trinity and Vnity be ascribed all power and praise unto eternity Amen ERRATA THe Reader will doubtlesse find the benefit of it in reading if he first please to rectifie such errors as have been committed in the Printing viz. Page 10. line 4. read their â—b l. 30. be p. 12. l. 3. too p. 22. l. 17. with p. 23 l. 38. discerning p. 25. l. 6. death p 27. l. 30. texts p. 28. l. 17. eat p. 37. l. 19. to the. p. 40. l. 2. a subject ib. l. 18. O ingannar â—i â—…ole p. 41. l. 16. Discipline â—b l. 17. contrast p. 43. l. 17. one scale p. 52. l. 32. against the Civill Laws for which they suffer p. 53. l. 4. into two sorts viz. into such as r. and ibid. l. 18. selves p. 63. l. 1â— thâ—y were to be p. 66 l. 20. choose p. 68. l. 22. ennobling p. 76. l. 36. whom p. 77. l. 5. power to do p 94. l. 8. done p. 99. l. 26. than