a Church that conscientiously practises that mutuall inspection and care of one another yet God hath not left himselfe to any of his servants without witnesse of a due care of their soules in this concernment nor left any of his people without sufficient meanes * 1 Joh. 2.20 Yee have an unction which teacheth you all things is not spoken peculiarly to Church-members though in a larger proportion perhaps to them but God takes care of all his elect if it had not been so Christ would have told us If it were not so Christ would not make a si possibile of their being seduced * Mat. 24.24 They shall deceive if it be possible the very elect Let 's not distrust our cause nor the truth in conflicting with errours Tandem vincet veritas Truth shall overcome and let 's not distrust Christ but that as he kept his owne while he was with them on earth and recommended them to his Father at his departure so he will not faile to keepe them now that all power is given into his hands the gates of hell shall not prevaile against them Let 's commit this trust to Christ so shall we ingage him a man will looke to be trusted or he will not count himselfe ingaged But we see many of the Elect for ought that we can judge Object woe dare not thinke otherwise of them are carried away with the present errours No better a ground or consideration would I desire to mollifie any reasonable man towards men in Errours Answ The Elect are subject to them therefore exact not too strict an account of all men If there are many that shall live in heaven notwithstanding their errours it is no sin to let them live on earth But we shall have no peace in the earth Object Whose fault is that Why Answ cannot yee live peaceably by differing Brethren The fault of variance strife and envyings lyes not in the judgement but in the will not in the head but in the heart But differing opinions will be contending for victory Object If there be pride not els Answ * Prov. 14.10 Onely through pride comes contention Opinions may strive yet men may agree There may be pugna logicalis and yet pax moralis But civill warres and seditions have sprung from different opinions Object I grant opinions may be managed and actuated by turbulent spirits Answ in a seditious factious tumultuous way and in such case the Magistrate must come in indeed and none should run faster to call him then I would if any party or kinde of men doe either treacherously undermine or violently assault their Brethren that live securely by them inoffensively exercising their consciences I conceive it is a matter to be punished by the Judges be the assaylants never so much in the right and the sufferers in some errours yet modestly and harmlesly managed There is another Objection Object and no meane one though of a particular nature and force relating not to all persons concerned in the common cause of the argument of this discourse but peculiarly to us in these three united Kingdomes and that is the Nationall Covenant which is charg'd home in the Antapology and made to speake for there are that can make any thing speake what they list against the desired liberty But first if this Covenant be applyed no otherwise then was at first intended which without greatest ingratitude and uncharitablenesse I cannot admit in being thus made a barre and prejudice against the free disquisition of truth as in effect it is I know not how the Authors of such a project could be innocent But to wave the intention there is nothing more obvious then the practise to insnare and illaqueate tender Consciences by this Covenant first compelling them to take it afterwards conjuring them by it to a false Obsequium Who knows not that an unlawfull oath or Covenant is better broken then kept Therefore justifie the matter of the Oath and Covenant or the Bond will dissolve it selfe If the Parliament because it is charg'd very boldly I say not presumptuously upon them have taken an oath to doe an unlawfull act they must not be stirred up to that act in pursuance of that oath and Covenant Therefore first make good this that 't is their duty to prosecute all different Brethren else in charging a Covenant so to doe upon them you lay a snare which the foote of so judicious a Parliament will not be held by But not to compound the matter thus We cannot yeeld you that sense you put upon the Covenant Nor will any expression or expressions therein considered in their severall place and relation amount to such a verdict as you give in most confidently If they should as I must confesse then that I was deceived and so shall hold my selfe obliged in no other sense then I understood it when I took it So I shall professe my desire to repent of my rashnesse in taking it though I did it without the least appearance to my best judgement of any contradiction to my principles To come to the Test therefore there are foure clauses in the Covenant urged against this liberty for a toleration wee owne not permissio non est nisi peccati and 't is in such matters wherein the Magistrate is authorized nay is bound to restraine which here I humbly conceive he is not without prejudice to his just greatnesse The first clause is of Endeavouring the reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Government and Discipline according to the example of the best reformed Churches The second Clause is of Endeavouring to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in Religion Confession of Faith Forme of Church-Government Directory for Worship and Catechizing The third That wee shall in like manner without respect of persons endeavour the extirpation of Schisme and what ever shall be found contrary to sound doctrine and the power of godlinesse lest we partake of other mens sinnes The fourth and last is the Endeavouring of the discovery of such as have been evill Instruments by hindring reformation of Religion or making any faction or parties among the people contrary to this league and Covenant I shall first take some Exceptions to the manner Answ and then answer to the matter of this Objection and because there is more ill manner in it then strong matter therefore the first part of my Answer will be longest The manner is full of exception as rendring the Author and urger thus guilty of Partiality Tautology subornation of sense dis-service to the State and want of love to the Brethren This charge I neither lay nor prosecute against him in Foro externo in the Magistrates Court but in Foro Conscientiae First Partiality clipping and partially representing not onely the Parliaments sense but even the words of the Covenant as it he
of malignancy but of conscientious Principles and practices though perhaps erroneous yet not injurious to publique good either way And of Principles thus allayd and qualified the Question is not whether there be not a power to deale with them and a force to be applyed to them yea to conscience it selfe the source of them for wee all agree in this that there is viz. Christs power and a spirituall force but the Question is whether outward force be to be applyed And in this the Question is not instituted in grudge or envy of the Magistrate Whether it be lawfull for him specially much lesse whether it be lesse lawfull for him then for some other men or generation of men to force in these matters but whether it be lawfull for any man or kinde of men indifferently And therefore though there be some arguments applyed particularly to the Magistrate in the third fourth and fifth Chapters yet there are far more against force in generall Chap. 6. and from thence the greatest part of the discourse is carried generally and indefinitely Yet neither in these is the Question Whether the Christian Magistrates power doe or may beare any proportion of subserviency to a worke of publique Reformation and whether he cannot doe more then another man towards it Wee freely grant he may doe much more and therefore ought as the next Chapter will shew which is added as an Appendix unto this but the Question is Whether to other meanes he may adde force Nor will it seeme unrighteous in our eyes that a difference should be made by the Christian Magistrate as by every man in his place between men and men according as they judge them to be in truth or error especially in equall and setled times wherein justice and humanitie in respect of their brethrens necessities and sufferings not onely with them but for them shall not otherwise require as is more largely expressed before to the Reader So that this difference be but by withholding their own favours and not by taking away their Brethrens rights and that it be also but in a due proportion to the demerit of their difference discerning between the greater and lesser between disputable and manifest errours I meane manifest to the light of the godly and judicious generally For certainly in those things which are even by the principles of the powerfull side themselves remote from the vitalls and fundamentalls of Religion and of a very controversall nature for these I say reserving the personall liberty of every mans judgement to judge thereof as he finds there is none or very small difference outward justly to be made by the Magistrate or power of a State but if honour be to be given to whom honour is due and they that doe well are by the Magistrate to be * 1 Pet. 2.14 praised i. countenanced authorized and rewarded then if any whit of a just proportion be observed and no more praise and honour be detracted from such brethren then the demerit of their difference cals for I hope they shall neither be put to fly for feare or dye through want Nor doe we question whether the Magistrate may not to this negative discountenance adde positive viz. to declare against errors as well as the Ministers to convince and exhort against them Nor whether among us errors of manifest scandall and danger to mens soules and consciences as Arrianisme Socinianisme Familisme c. ought not to be restrained by the Christian Magistrate and the Assertors and maintainers of them interdicted under penalties the divulging or spreading of them by publique preaching or printing For though God alone can convince and reduce their consciences yet to preserve the acknowledged truth from being blasphemed and the consciences of others yet free and disingaged from being scandalized and corrupted is a work of love and charity which the Magistrates arme is requisite and must extend it selfe unto as indeed alone bearing sufficient proportion to such a service as the preventing occasions and removing stumbling-blocks of such like temptations out of the way which the secular power can doe though the * 1 Joh. 2.27 anoynting of the Spirit must preserve their consciences inwardly and enable them upon all occasions to discerne between things that differ Lastly though we cannot likely be mistaken wee doe declare that such liberty as we plead for in the cases specified is not by us nor ought to be by any reputed as a vindication justification sanction or establishment of any opinion or way so tolerated as no fin nor error as the truth and Orthodox as some may possibly think especially if they be used so lightly to discharge their owne respects and countenance to the truth they professe and avow as counting it almost enough to doe nothing against it Whereas did they understand their duty to the truth and fulfill it they would see a great doore of negative discountenance opened to them against errours whereby they might put a broad difference between them and the truth they embrace even as if lively communion of Churches were known non-communion would appeare a terrible thing though a negative discountenance be not all that wee allow in some cases But by this liberty wee onely referre mens consciences to God to be convinced in his time not ceasing to use all proper meanes in the meane time And this onely in those things that pertaine onely to conscience making onely the state thereof good or bad towards God CHAP. II. Being an appendix to the state of the Question Of the Relation that the Christian Magistrates office beares to the Church and matters of Religion TRuth requires that we shew how far wee agree as well as wherein we differ Though it be easier to say what the Magistrate may not do then what he may We are never more out then when we goe about to make formes and systemes and be definitive comprehensive Doctors of that which we must be learners proficients in all our life time Especially in things of this nature which may better be perceived discerned upon occasion from time to time by the humble and godly then digested into a few Rules or Canons This premised we acknowledge that the duty of a Christian Magistrate is somewhat more then of another Magistrate Civill protection is that which all Magistrates owe whether Christian or not Christian to all quiet livers within their Dominions whether Christian or not Christian as being founded upon such politique considerations and conditions setting aside Religion as being performed on the Subjects part it cannot with justice be denied them But a Christian Magistrate owes something more to the truth he professes and to those that professe the same with him which duty of his differs onely in degree not in kinde from the duty of another Christian that is no Magistrate For it is the duty of every Christian to improve every talent and advantage entrusted with him for the honour of Christ and good of the body
to the utmost in a lawfull way So a Christian Magistrate if he have as he hath by vertue of his Magistracy a talent and advantage above other men he is bound to improve it all lawfull wayes to the aforesaid purpose To which he is to direct even all the common acts and parts of his government for though all doe equally share in the outward benefits of Magistracy viz. peace and plenty c. yet ought Christian Magistrates principally ex intentione to direct their whole government to the good of the Churches and the glory of God therein for as much as all things are the Churches and for the Churches And doubtlesse Magistracy though an Ordinance of man yet is a most glorious Ordinance and of singular use and service if rightly applyed to the Church as I shall shew gradually in these steps First 1 Morality is within his Cognizance Magistrates doe prepare by a good Government for the Gospel Civility not rested in nor mistaken for godlinesse makes men in a more proximious outward capacity for and disposition towards Religion in as much as they are thereby restrained from grosse prophanenesse and insolent opposition of the truth whereby the Word may come amongst them with safety to the persons of those that bring it according to which part Chrysostome sayes well That the Magistrate helps the Ministry viz. by taking cognizance of all morall vices and it is their part not to commend onely but to command a good morall conversation of their Subjects at least negative In which case again Chrysostome says well That good Princes make vertue easie while they both urge it with their example and drive men to it by feare and punishments But now for supernaturall gifts as illumination speciall or common to make a man of this or that judgement or opinion or faith to make a man of this or that practise in Religion may not be required by the Civill sword it may be perswaded induced by exhortation example or such meanes and that 's all And so Chrysostome in pursuance of his former sentence namely the assistance that Magistracy contributes to the Ministry hath these words For wee says he teach men loyalty chastity modesty and dehort them from murder false-witnesse-bearing adultery thefts but the Magistrate takes cognizance of them at his tribunall And Origen in like manner seemes to make this the adaequate object of the Magistrates compulsive power upon that place Act. 15. It seemed good to the Holy Ghost and us to lay no other burden upon you c. But if they will not charge them with more precepts doe they give them liberty to murders thefts perjuries lust adultery in no wise but of these there was no need to say any thing for they are within the Magistrates cognizance and prohibited by the Civill Lawes And by the way wherefore hath it the denomination or distinction of Civill power but that ex vi vocis Civility is the next most proper immediate and almost utmost care and extent of this power For though the Christian Magistrate well discharging his place doth promote the spirituall good and edification of the Churches yet not immediately and directly but by and through a politique good as he procures rest and safety to them and so they are edified Act. 9.31 Which is a very considerable and needfull service while the publique worship and the Churches in the exercise thereof though according to their being and beauty in the Spirit they transcend the understanding and principles of the world yet are circumstanced habited with such outward relations and considerations as need such a worldly provision which Magistracy applying it selfe unto God hath therefore by the rule of proportion 1 Cor. 12.23 whereby the lesse honourable parts have more honour given them provided a more abundant worldly honour for the Magistrate then for Ecclesiasticall Officers for their worke sake And is not here a great deale of work and enough to take up a whole man and may not very acceptable service be done to God herein and much good redound to the Church while not onely the Church hath hereby fairer quarter in the world but a rude preparation is made for the Gospel Thus wee have committed to the Magistrate the charge of the second Table viz. Materially that is 2 The first Table how farre he is not to see God dishonoured by the manifest breach thereof or any part thereof But is that all No surely He may enter the vault even of those abominations of the first Table and ferret the Devils and Devil-worship out of their holes and dennes so far as Nature carries the candle before him Therefore it seemes to me that Polutheisme and Atheisticall doctrines which are sins against the first Table and Commandement and Idolatry which is against the second Commandement such as may be convinced by naturall light or the letter of the command where the Scriptures are received as the worshipping of Images and the breaden-god the grossest Idolatry of all these so far forth as they breake out and discover themselves ought to be restrained exploded by the Christian Magistrate for 't is that which a Heathens light should not tolerate nature carrying so far Rom. 1. and also blasphemy which is against the third Commandement and is a common nusance to man-kind and the insolent prophanation of the Lords day though the keeping of it be not obvious to Natures light ought not to be suffered by the Christian Magistrate for herein as in the former no mans liberty is infringed no mans Conscience inthrall'd truth not at all prejudiced or obstructed while onely manifest impiety and prophanenesse is excluded and the peace of those that are better disposed procured and scandall avoyded by these Negatives And thus farre the Magistrate is Custos utriusque tabulae not to require the Positive so much as to restraine the Negative and all this Nature teaches hitherto But thirdly 3 Generally received Principles as belonging to the third Commandement the Christian Magistrate may not onely require a conversation and practise moralized according to the Principles and light of Nature where they run lowest as among the Heathen but as they are improved and raised by the Gospel through the common irradiation thereof For Consuetudo est altera natura Custome or Education is another nature And look what notions fall upon every understanding that is so situated or look what impressions are made upon every naturall conscience by the Gospel which ripens and meliorates nature in some degree and hath at least some fruit and successe where ever it comes though it do not change and sanctifie I say these fruits tales quales the Magistrate is Gods Titheman or Officer to gather them in for him and to require a demeanor suitable to such an acknowledged light at least negatively that is to restraine the contrary that so the name of God be not taken in vaine As to instance though it be not eruable by the light
of Nature the article of the Trinity or the person and Office of Jesus Christ yet sure to teach doctrine that denies either of these where the Gospel hath sounded is not tolerable Or to deny the Resurrection or a Judgement day c. I say the Christian Magistrate ought not to tolerate the teaching of such Contradictions in an instructed Common-wealth to received Principles and manifest impressions upon all hearts that have lived under the Gospell within his Dominions And the reason is Because these Principles fall into the same rank and order and consideration with * 1 Cor. 11.14 naturall Principles in as much as they are not onely habituated unto men as naturall but attested unto within by a divinely-imprest Conscience though but naturall and in a common way And although in treating hereof I have reflected much upon the Principles and light of Nature and the outward good and consisting of societies yet I make not these the onely grounds authorizing the Magistrate that is Christian of whom this Chapter speaks to the premises nor the ultimate end scope he is to ayme at therein For though the light of Nature be Gods Law in the hearts of men not to be violated and the preservation of societies one end thereof not to be despised yet certainly the Christian Magistrate as he hath his authority from God so he is to take the Rise of exercising it from him who hath not committed to him the sword in vaine and he is to ayme at the glory of God the preventing or redressing his dishonour in every act thereof and to punish evill out of that consideration that it is evill though God hath given him that Rule to proceed by and to make out the evill of evill to the world even the contrariety thereof to the light of Nature and the good of Societies Wherein also God hath admirably shewed his wisdome and goodnesse both in twisting and combining so the interests of his glory in this sense we speake which is negative and the happinesse of societies that this latter cannot be without the former and in laying no other burthen on the Christian Magistrate for the Materiale then what is within every mans Cognizance and the light of Nature will lead him to And though as is said in effect already we make not the light of Nature and the consisting of societies the onely nor highest considerations which the Magistrate as a Christian is to hold forth before God and into which he is to resolve his act I say as a Christian though as a Magistrate he ought to hold out these Principles to the world and build upon them but as a Christian he is bound certainly as every man to make every service as savoury as may be grafting them with the best Principles yet certainly they may very well be Harmonicall reasons and additionall inforcements even to him that is a Christian when the Materiale of his duty is no other then what may be convinced and inforced by the light and principles of Nature either Prima or à primis orta and is but the old Commandement though if he be a Christian it is a new Commandement to him and according to the formale is distinguished essentially from the act of a wise and conscientious Heathen Fourthly 4 The externall peace and order of the Churches The Christian Magistrate owes a duty about the externall peace and order of the Churches to look to that For though the Magistrate take not Cognizance of severall forms and opinions in Religion yet of the outward manner and order he doth and ought and to bound and rectifie that is his place and to punish disorder and all this what ever noise it makes is but a Civill thing For there are these two things goe to Religion The thing it selfe and the managing of it Though conscience is not to be forced to or from the thing yet the manner of the practise is to be regulated according to peace and comelinesse by the Civill Magistrate But all this yet is but extrinsecall to Religion 5 All meanes and advantages for the promoting of the truth on this side of forcing may the Christian Magistrate come no nearer Yes doubtlesse he may and ought to doe all that he is able and hath opportunitie to do in the behalfe of the truth so that he keep on this side of force as for instance He ought to be Exemplary in the profession of the truth as Joshua was Josh 24.15 As for me and my house wee will serve the Lord. Wherein as also in his Exhortation of the people he is without all scruple imitable by all in eminent place or authority though the faith of their Subjects or Tenants is not to be pind upon their sleeve yet if their example countenance interest exhortations will gaine any credit to the truth it is an honest way to make use thereof Nay if God hath given them parts to contend for the truth and stop the mouthes of gain-sayers they ought to use them by writing or disputing as their Charge will give them leave They may and ought to propose the truth to all to apply meanes for the reclaiming of those that erre and to send forth Teachers into blind and ignorant places where they are not capable of the care of their own soules and to call Synods or Assemblies to conferre their light in relation to a work of Reformation or to the solving of some particular difficulties In a word he may doe any thing for the truth so that when he have done he leave men to their consciences that are of a different minde from him and manage that difference without offence Sixtly and lastly 6 A defensive power in behalfe of the truth The Christian Magistrate ought to be a Nursing Father to the Church to nourish the truth and godlinesse The begetting Father he is not that is Christ the everlasting Father by the seed of the Word But the Magistrate is to conserve and maintaine the Churches peace and liberty in the exercise of their consciences and worshipping of God in all his Ordinances according to their light and so he is to exercise a defensive power for Religion both at home and abroad And this respect he is to bear to all equally whom he judges to be the children of truth in the maine though scabby or itchy children through some odd differences in which things though he be not to further them or edifie them wherein he apprehends them alien from the truth by any compliance but to leave those opinions to themselves to stand or fall yet notwithstanding them he is to afford to them his Civill protection they managing their differences in a lawfull peaceable manner as hath been noted before I say this provided These differences ought not to impaire or prejudice them at all in the interest they have in common justice and protection but if any assault them in an unquiet way they are to be defended the
of Christ or upon Christ crucified SECT II. CHAP. VII Illustrating the Argument with Examples and Testimonies out of divine and humane Writ HAving stated the Question both on the positive and negative part of the Magistrates duty and proved it with Reasons I proceed further to confirme and illustrate this Argument with Examples and Testimonies Beginning with the old Testament and therein with Instances of Heathen Kings whose Religion and the Jewes were diametrally opposite whereby it may seeme this to have been a principle in Nature that yet upon grounds of ingenuous reason as well as policy though we deny not a providence in it not onely permitted the publick exercise of a contrary Religion which is more then we plead for but also gave faire quarter to the Church and all liberty yea authority and accommodations for their religious ingagements yea endowed them and their worship with great priviledges immunities and advantages then which Instances nothing could possibly be alledged by us more pregnant pressing provoking upbraiding constraining to those between whom and us there is the same Religion truth and worship substantially though some lighter circumstantiall differences These are especially Cyrus Darius and Artaxerxes I might adde to them Ahasuerus who though a stranger to the Church Ahasuerus and to the true God yet not onely protected the Church destined to destruction for their Religion sake but gave them a free avengement of themselves of his owne profitable subjects their enemies Esth 9. to the slaying of seventy six thousand men And the book of Daniel is not without some passages which might be referred hither and good use made of them as namely Nebuchadnezzar Nebuchadnezzars exalting men of a Religion contrary to the Babylonians in the Provinces and making all the great Affaires of the Provinces to run through their hands Dan. 2.48 49. And a second time if not to a further degree of honour Dan. 3.30 And these things done by Politick Princes that wanted not serious regards to their own safety stability floutishing and were Conquerours over these captives whose terrour could not make these Princes afraid as Elibu speaks Job 33.7 nor had they any politick ingagements to their Religion further then the satisfaction of these their Subjects in this particular and their more willing subjection and the union and peace of their kingdomes thereby and they went on in their owne Heathenisme themselves though they indulged thus to the Church But I shall content my selfe to set before you those three before mentioned Cyrus beginning with Cyrus whose Story so far as concernes our purpose you shall find Ezra 1. to this effect That he made a Proclamation throughout all his Kingdome and put it in Writing wherein be gave free liberly to all the people of the Jewes his Captives to goe up to Jerusalem and build the house of God there And whosoever remaineth he addes in any place where he sojourneth let the men of his place help him with silver and with gold and with goods and with beasts besides the free will-offering for the house of God which is in Jerusalem Moreover he made restitution of all the vessels of the Temple plundred by his predecessour Nebuchadnezzar One would have thought a Proclamation of liberty no more had been enough and doubtles that alone would have been most thankfully accepted by the godly Jewes and they would have acknowledged that this Prince had indulged a great and speciall fayour to them but these further acts of grace might well make them say as Psal 126. When the Lord turned againe our captivitie we were like them that dreame Then was our mouth fill'd with laughter and our tongue with singing Nay the Heathen could not choose but say The Lord hath done great things for them and truly say they The Lord â—â—th done great things for â—s whereof wee are glad And who could blame them for being glad But I look it should be objected object That Cyrus did not this of himselfe but was extravrdinarily stirr'd up hereunto by God his owne words importing so much and that he was acted in this thing above the consideration of all politique reasons and the regard of his owne Religion Therefore what Cyrus did upon such an extraordinary motion cannot be reasonably expected from Princes now that are not so stirr'd up and acted extraordinarily by the divine hand but they must be faithfull to their Principles received and Religion established and must indulge no other liberties or favours then may consist therewith in a rationall and prudentiall way I answer Cyrus was stirr'd up by God Answ but first God would not stirre him up to an unlawfull or an uncomely thing if that act of him being of one Religion himselfe to accommodate another had been such God was not so put to it he had other meanes to have brought this to passe then by the sin of any man especially then by becoming a tempter thereto himselfe Let not any man say when he is tempted that he is tempted of God for God cannot be tempted neither tempteth he any man therefore if this was a temptation 't was not of God if it was of God 't was no temptation 2. Gyrus was stirred up but 't was not by a Prophet that we read of nor by a vision nor any extraordinary way The Holy Ghost tels us he was stirred up but perhaps none of his Court nor his Princes could tell he was stirred up by the Lord nor he himselfe the Lord might carry this force so secretly under rationall and prudent considerations And no question he did and shewed Cyrus reason for what he put him upon And doe you thinke there were not politique Objections made against this act of Cyrus by his Statesinen and Counsellors as there were to Artaxerxes with whom they prevailed for the suspending of the worke that the Jewes had begun and was it likely Cyrus answered all these Objections to his carefull Counsellors with the meere instigation he had to it without reason 3. We need not feare to affirme that Cyrus had reason for what he did and did move upon reason in this act though reason alone would not have done it with him there was the speciall blessing of God upon that reason and his effectuall instigation of Cyrus heart making it facile and yeelding unto that reason and we may assigne the reason partly what it was at least probably 't is couch'd in the act which was an act of Justice as well as of grace For these poore Jewes had in Cyrus his predecessors time been wrongfully carried away captive from their own land and the worship of God and detained ever since in a strange land and disabled to set it up againe of themselves and therefore Cyrus might well through the workings of a naturall conscience hold himselfe bound to restore both persons and utensills and to supply what ever inability or insufficiency that accrew'd to them through their captivity and no doubt also but
Regni statum moliri Sed mihi ipsi de his quam plurimi retulerunt quibus ego paternam secutus sententiam pari moderatione rescripsi Quod si quis persistit hujuscemodi hominibus absque ullo crimine movere negotia ille quidem qui delatus pro hoc nomine fuerit absolvatur etiamsi probetur id esse quod ei objicitur Christianus is autem qui crimen obtendit reus poenae ipsius quam objecit existat The summe of it in English is this That as for the Earth-quake he hath found by experience that they doe put common accidents upon their i. the Christians account out of envy and commands them as his Father had done before not to worke these men any trouble except they should be found to attempt any thing against the Roman Empire If any did causelesly molest them the Christian should goe free and his accuser should suffer the punishment he would bring upon him Here 's now a Heathen not onely tolerating a contrary Religion to his own for he remained a very Heathen still as the first passage of his Epistle shews Ego quidem non ambigo Diis ipsis cuâ—ae esse ne quis noxius lateat Multo enim magis illis convenit punire eos qui ipsis immoâ—are nolunt quam vobis but countenancing and pleading for it not onely not impeaching it of faction but implicitly clearing of it not onely providing for their escape of unjust punishment but making an Ordinance to doe them justice upon their causlesse accusers How shall this Emperour rise up in judgement at the last day against many in these dayes How many of the Ancients have father'd this opinion of mine Austin how he came to be against us I take not upon me to tell But Austin once for us afterwards gotten from us by what means I shall give you account out of Peter Martyr Atque haec ratio fuit cur Augustinus cum anteà judicasset non oportere Magistratum anim â—dvertere in Haereticos posteà mutavit sententiam Alii enim Episcopi proferebant multas Ecclesias quae metâ— Imperatorum Legum à Donatistarum factione descivissent jam assuetudine cognovissent Catholicam veritatem ut nullo pacto vellent ab eâ discedere The Bishops of severall places told him what great successe the Emperours force had to reclaime men from Donatisme But successe alone is not a rule for wise men to goe by in as much as Solomon says That there be just men and so just wayes to whom it happeneth according to the worke of the wicked and there be wicked men and so wicked wayes unto whom it happeneth according to the worke of the righteous Zanchy puts the Crisis of the utmost extent of the Magistrates authority not upon all evill manners domesticall or publique Zanchy except they disturbe the publique peace or hinder the publique good though yet they may fall under the Churches Cognizance yea correction His words are these There are many wickednesses against which the Magistrate truly Christian doth not use to proceed neither is bound by his lawes is also many evill manners both domesticall and publique which doe not disturbe the publique peace on the publique good But the Church ought not to beare these but to correct them according to Christs institution Now then if by Zanchies rule disturbing the publique peace and good is that which brings in the Magistrate and gives him Cognizance of misdemeanours and wickednesses then by his judgement errours in faith or practise of Religion are not within the Magistrates Cognizance except they be such in their nature or managing as disturb the publique peace Which is all that wee aske And how far the spirits of many now are from the moderation of later Authors and Writers Alsted I might shew Alsted delivers his position thus upon the Question De pace Religionis ut vocant seu de libertate Religionis sive de bono autonomie An quatenus concedi possit à piâ— Magistratu Vbi licet nos concedamus unam duntax it Religionem quam videlicet ipse Magistratus veram agnoscit ex verbo Dei ab eodem Magistratu pro virili conservandam esse neminem tamen ad eandem externâ aliqua vi cogendum esse docemus quin potius suam Conscientiis libertatem relinquendam Et non nunquam etiam diversarum Religionum exercitium si non publicum saltem privatum aut clandestinum ex singularibus causis permittendum esse statuimus Atque hoc demum sensu pacem concordiam externam seu politiam inter Orthodoxos non orthodoxos saepe etiam haereticos simul colendam ab ipso pio Magistratu procurari pâ—sse debere existimamus I could not wish my judgement more happily exprest nor words more accommodate to my sense viz. That though the Magistrate be with might and maine to defend but one Religion even that which he judges to be the truth by the Word of God yet none ought to be compeld to that by outward force but every mans Conscience to be left at liberty c. I shall not English it all and that a Civill externall peace should be maintain'd by the godly Magistrate even between Orthodox and Heterodox And he gives three * Prima nititur generalibus illis scripturae dictis quÄ™ justitiam charitatem studiumque pacis coÌ„cordiae seriò nobis omnibus commendant ne quid alitèr adversus proximum statuamus quà m qualitèr nobiscum agi vellemus disertè praecipiunt Denique ut conscientiis suam libertatem concedamus dissentientes in negotio Religionis amicè toleremus omnino mandant Mat. 5.7 Rom. 12.14 alibi Secunda petitur ab exemplis sapientium piorum PrincipuÌ„ tum in veteri tum in N. Test c. Tertia ab ipsa naturali equitate itemque adjuncta utilitate quà m etiam experientia quotidiana fere comprobat Nam praeterquam quod aequissimum est in causa Religionis ab omni vi coactione externa abstinere ipsis etiam rebus publicis ut ita fiat omnino expedit atque conducit quippe quae alioqui facillimè turbarentur intestinis bellis ac mutuis lanienis tandem conciderent prout hactenus in multis Europae provinciis Gallia praesertim Bâ—â—gio accidisse novimus Cum contrà in Germania Helvetia Polonia alibi locorum in quibus Religionum libertaâ— hactenus indulta fuit istis discordiis lanienis non fuerit locus Ergo res ipsa perse licita bona est etiamsi per accidens abusus aliquis accedere possit Alst de Eccl. lib. 4. c. 14. Reasons for his judgement which I shall transject into the Margent And what Reformation this Kingdome had in the late dayes it did consist in the incoaction or spontaneousness of it in the Parliament Humsred de verâ Relig. c. whatsoever it did in the people as one reports of it Nam in senatu ut
to this Thirdly The Kings of Judah as it is generally received had a peculiar Notion from Kings now therefore 't is no good argument from them to these For they had not onely a Civill notion but an Ecclesiasticall also which ours have not They were types of Christ the King of the Church and did bear visibly and execute typically his Kingly office even as Priests and Prophets did his other two offices as is manifest by those glorious promises of dominion and stability that are made to Christ in the persons of the Kings of Judah and to bring home this exception what is alledg'd to be done by them in the foregoing instances of compelling the people was done by vertue of their Ecclesiasticall Notion But now the case is otherwise Our Kings are onely the Ministers of God in the world ruling indeed for the Church not in the Church and over it as then neither are they anointed in any such Notion as They were that is to execute the Kingly office of Christ in his Church Fourthly and lastly The people of the Jewes were interchangeably a Church a Nation so that he who was head of the State was so also of the Church in a typicall way as he that was a member of the Common-wealth was by that a member of the Church and vice versa which no people ever since were therefore the Argument will not hold from Israel to England or any other Nation and this compulsive power that was exercised by the Kings of Judah among them did relate to this Notion Now then to any other Nation that neither is nor can be lookt upon under such a Notion such a discipline is not applicable For a spirituall body as the Church and a spirituall power or jurisdiction as if it be Christs it is are relatives and as posito relato ponitur correlatum so sublato uno relatorum tollitur alterum Now though I know a Nationall Church in one sense is the apple of some mens eye and Mr Prin of late hath endeavoured to make a lid for it with a numerous quotation out of the old and new Testament Isa 2.2 Mic. 4.7 c. But those places doe no more hold forth Nationall Conversions and Churches then the 12. Joh. 47. Eph. 1. Joh. 2.2 which speak of Christs dying for the sins of the world yea the whole world doe hold forth universall redemption Yet in this sense they will none of them hold it That as in Israel so in England so in Scotland the Nation is holy and all that are borne in it are of the Church ipso facto or ipso natu and if not so then may not Christs Kingly Scepter which relates onely to his Church be swayed over them all generally Therefore Kings or Magistrates may not now as then compell men to Religion But that which those Kings did in a typicall way Christ the King of his Church doth in a spirituall antitypical way of accomplishment that is as Jehosaphat the type distributed the knowledge and feare of the Lord by his Princes or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chiefe ones chiefe Priests for so the word may be rendred indifferently with the assistance of Levites through his Dominions which was Christs dominion and the Church adaequately then so Christ Jesus the true King it is his part and he did it when he ascended giving gifts to men efficaciously to apply and bring home to his Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Priestly and Propheticall office and so might their other acts be paralleld by the Antitype Another Objection like unto the former is Uniformity Object 2. How shall there be uniformity if there be this liberty Unity there is and ought to be Answ and uniformity also is to be indeavoured after because the Apostle says Whereto we have attained let us walke by the same rule Phil. 3.16 But this cannot be in all things attained more then to thinke the same thing to which yet wee are also exhorted There is one body the Apostle says Eph. 4. and one spirit even as we are called in one hope of our calling One Lord one Faith one Baptisme one God and Father of all who is above all and through all and in us all Here 's unity over and over but this doth not necessarily draw uniformity after it in all things Nay the Apostle says the quite contrary But to every one of us is given grace according to the measure of the gift of Christ Not to every one the same gift nor the same measure As not to every Officer so not to every Church nor to every Christian much lesse to every man The rule holds proportionably throughout Eph. 4.4 And wherefore doth the Apostle so urge and insist upon unity but partly if not chiefly to salve up the want of uniformity as ver 3. doth shew For ver 2. he exhorts them to the duty contended for through this discourse of forbearing one another in love that is in case of differences it must be supposed not so much as to censure one another much lesse to prosecute one another and as an Argument to this forbearance he minds them of their unity ver 3. Now what need were there of pressing to unity where there is uniformity Saevis inter se convenit ursis where all are of a straine What needs a bond of peace where there are no crackes nor flawes of division Neither were the preservation of peace upon such termes thank-worthy among them Again to require uniformity in a compulsory way is to bind heavier burdens on the Churches then Christ hath laid upon them Doth not the Apostle say mercifully * Phil. 3.16 Nevertheless that is notwithstanding all our particular severall apprehensions whereunto we have attained let us walke together by the same Rule and if any man be otherwise minded God shall reveale even this unto him To violate unity in the zeale of uniformity is a bargain as will never make us rich * Rom. 14.15 Wilt thou for meat says the Apostle destroy him for whom Christ dyed Gold may be bought too deare so may uniformity And is it not as vaine an expectation to have all men of one apprehension in all things as to have all men of the same stature or complexion or their faces to be all alike Is it not the glory of heavenly mysteries that as the Heavens for height and the earth for depth so they should be of an infinite inscrutability and exercise the parts and acutenesse of men in an endlesse variety But lastly Uniformity was the Bishops Argument and let it dye with them having in it more of name then of realty As the Apostle says in the case of singing be sure it be done with a gracefull heart Col. 3.16 Making melody in our spirits els a gracefull and melodious voice is a bawble for God is a Spirit So we may say in the matter in hand There is indeed