this Principle which it seemes by the stories in the Bible was a received one in those ancient times did glow in Cyrus his heart that every Nation would willingly walke in the Name of their God even as himselfe would and it seemed to him hard measure to restraine them and therefore though as a Heathen and so one that had chosen and pitcht his Religion already he had no obligation to any other Religion but his owne yet out of a principle of common justice to doe as he would be done by he might hold himselfe bound to do what he did But it may be further objected object that Cyrus was in a false way himselfe and all that he did in this way of dispensation he did it for the truth and if he had done more and left his own way and joyn'd with the Jewes it had been but his duty I answer answ and grant he did no more then was his duty but yet by the Principles of some men in our dayes he did over-doc his duty nay he did contrary to his duty if the duty of every Magistrate be to be so zealous of his own conscience and way as to tolerate no other as they affirme But it will be said further object that Cyrus was convinced of the God of Israel to be the true God Grant that answ yet what was that to the instituted worship of the God of Israel was he convinced of that too Why did he not then goe up himselfe with them to Jerusalem No but Cyrus was a Heathen in worship still Or Why might not Cyrus have said I know and acknowledge the true God as well as you and do worship him therefore you shall worship him after the same manner as I do No but he leaves them to their consciences els if he had tyed them to his heathenish rites in worshipping the true God they had been but sorry gainers by his conversion Lastly Cyrus was convinced that the God whom Israel served was the true God and is that thought by you as a sufficient reason for all the favour he indulged them Why then I appeale to you whether you have not the same much more reason to indulge as large priviledges to your differing Brethren of whom you never had such a sinfull scruple I in charity thinke whether they worshipped the true God Therefore to conclude this Instance It seemed reasonable to Cyrus to doe what he did in way of favour to the Jewes though he himselfe was of different principles from them in worship For God scarce acts his owne people to any thing without reason much lesse against reason how much lesse other men who are not prepared with such a principle of resignation and submission of will and reason and all to him as his owne are or ought to be The next Instance is of Darius Darius who upon the occasion of the Jewes adventuring upon the worke againe after the proscription of Artaxerxes and a long cessation thereof Chap. 4. is consulted with by Letters from Tatnai and Shetherboznai Governours on the other side the River what to doe whether to suffer them or to hinder them and you have Darius his answer Chap. 6. which is to this purpose That as upon search he found a decree of Cyrus authorizing them to build so he charges Tatnai the Governour c. Shetherboznai and their companions to be far from hindring them but to let the worke of this house alone and let the Governour and Elders of the Jewes build it in its owne place Marke how all is left to their consciences Yea moreover besides the former indulgence and dispensation of Cyrus he decrees that of the Kings goods even of the tribute beyond the River forthwith expences should be ministred to them that they be not so much as hindred or retarded yea and sacrifices day by day Observe here 't is not permitted but commanded not to be considered but forthwith executed and obeyed by the Kings Officers not to be lent but to be given not to be raiâ—ed of the people by tax but to be taken out of the Kings revenue O unparallell Darius against many a Christian Prince and Magistrate shall he rise up in judgement that snib and keep downe their own free-borne subjects in the exercise of the same Religion that themselves professe for differing in a Circumstance comparatively Well the depth of Darius policy is this that they may offer sacrifice and pray for the life of the King and of his children Darius thought it but reasonable that if they did accommodate him and his children in their prayers he should accommodate them in offering sacrifice Beneficium postulat Officium and Officiwn relates to Beneficium Doe yee expect our prayers and will not let us offer sacrifice How can wee sing the Lords song in a strange land How can wee pray for you but as wee are bound to pray for enemies that God would turne their hearts and breake the rod of their oppression But shall not our hearts indeed be lifted up in the day of your shewing kindness and speaking friendly to us to pray for you Wee promise not that we will doe it Or doe you thinke we cannot pray or that our prayers are nothing worth will not stead you at all or doe you not need our prayers Wee goe on This Decree he ratifies doth not onely recommend an Order for their accommodation but under the paine of a most exemplary death to him that should disobey this Word even the Timber should be puld down from his house to make a Gibbet to hang him on and his house to be made a Dunghill Ezr. 6.11 Concluding with a generall curse pronounced upon all that should put to their hand to alter or destroy that house ver 12. be they Kings or people Will you see now O Magistrates what you are to doe and where to use your sword and authority even against those that hinder the building of the house that will not suffer the poore Saints that are instructed to build the house according to the patterne that they have taken out of the Word but worke them disturbance and persecution Such you ought to punish why not because they are of a differing mind and way from us no more then you ought to punish us for being of a differing mind and way from them but if they hinder us in this worke of building the house of God which they know not but we are stirred up of God unto we say we are and directed by him therein we trust we are and shall be Therefore let them take heed in the feare of God what they doe against us and thinke not you may alter the house no more then destroy it or that you may hinder us any more then we may hinder you The third and last Instance Artaxerxes is of Artaxerxes not that Artaxerxes by whom the building was proscribed but another after him who sends Ezra with a large Commission and authority
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
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
assaylants punished So that with this difference is the Magistrate to carry himself towards the acknowledged truth and the reputed errours I meane so reputed by him he may and ought to do all he can to promote and inlarge the truth he ownes He is not to doe ought against the other in controversie nor suffer any to doe ought against them save to apply spirituall meanes to preach write discourse dispute exhort against them which kind of fighting is allowable among Brethren so it be with right spirits I expect here to be demanded What I thinke of this present Parliament and of their action in calling this Assembly and what I thinke of this Assembly For the Parliament I looke upon them under the Notion described and allowed in this Chapter as warrantably and lawfully improving an opportunity God hath put into their hands for the increasing of light and excussion of truth for which minde of theirs the blessing of Christ and the Churches awaites them and I hope they will not exceed their Bounds For the Assembly I looke upon them not as a Nationall Presbytery of the Churches in England but as godly and learned men congregated by the power of the State And I and all the people of God may and ought to seeke a proofe of Christ speaking in them which he may doe by vertue of generall promises to his people to be found of them seeking him and his will in and by all lawfull wayes and meanes and of the particular advantage of their ability as in every faculty the professors of it that are most exercised in it are likeliest to discover truth though alwayes they doe not but is not tyed by any speciall or particular promise to be present with them as he is to a Church Mat. 18. therefore I stand ready to embrace any light that Christ shall please providentially to minister unto me by their hands but tie my selfe by no meanes to their arbitrament further then I see it to be according to the Word for Christ never made them the Lords of my faith no not if they were the Apostles themselves Thus I have given my judgement at length in this matter and I think I give not much lesse power to the Magistrate in Religion then hath been by our moderne and more moderate Writers ascribed to them who contend on their behalfe for no more but outward Jurisdiction and state the * Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam Alst Primacy of the Magistrate onely in the externall policy of the Church relating onely to such acts as these Synodum convocare authoritate publicâ Constituere salaria Ministris Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare conservare per Ministros Ecclesiarum jura constituere c. But including no such power as hath been disputed against for that appertaines not to the outward polity of the Church And my judgement herein for the Magistrates intermedling thus farre is founded upon this Reason or Principle It is lawfull for every man and so for the Magistrate nay it is his duty to doe all he can for the truth but it is unlawfull to do the least thing against the truth Now because by earnest invitations hearty recommendations exemplary profession generall tuition in a word by offering and proposing not magisterially forcing commanding imposing much and great and certaine service may be will be done for the truth and nothing against And because by the other way of forcing prohibiting censuring punishing impeacht in this discourse though something may light for the truth and sometimes as in Austins dayes is noted in the case of the Donatists yet much more prejudice is much more probably like to redound to the truth Many a truth snibd kept low or quite kept out Men confirm'd in obstinacy if in errors and more prejudiced against the right wayes through the force that hangs over them therefore that is lawfull and this is unlawfull And in relation to these benefits which the Church reapes and may expect from Christian Magistracy the Churches are commanded first of all when they come together by way of restipulation and for the further continuance and increase of this shadow under which they rest to pray for Kings and all in authority because they doe and that still they may through the benefit of their government lead quiet and peaceable lives in all godlinesse and honesty CHAP. III. The Question thus stated we proceed to prove the Conclusion THe Magistrates Cognizance of Religion and the differences therein is not the Conclusion disputed against in this discourse It is sufficiently done already by many able men and all the Presbyterian Authors agree with us in it allowing him onely that which is to be allowed every man viz. to lead forth his act what ever it shall be found to be under the conduct of a particular or personall Cognizance but a publique Magisteriall binding Cognizance they deny therefore to doe this were but actum agere Neverthelesse because some few considerations have been ministred to me in my own thoughts concerning this I thought good to offer them being not many as also because the Cognizance disproved may serve as a Medium against the Coercive act That this publique determining binding Cognizance belongs not to him appeares 1. Because it belongs to another charge reas 1 viz. to the Church properly and peculiarly to try the spirits and judge of doctrines therefore it is usurpation of the Churches power and interest to take this out of her hands 1 Tim. 3.15 The Church is there declared to be the Pillar and ground of the truth Not a Pillar one among others but the Pillar and stay of the truth in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars to the view and notice of all their Subjects So is the Church the Pillar of the truth exhibiting it to the view and notice of all men disclaiming and reproving the contrary errors by the Word of God Thus the truth as a Rock beares up the Church Mat. 16.18 and the Church in lieu is a Pillar beares up the truth the Magistrate is not the Pillar nor his Lawes and Proclamations By the * Ecclesiā cum dico non unum aut alterum sacerdotem aut Ministrum sed Legitimum ac Christianū coetum nomino innuo Humfred de Relig. verâ Conservanda pag. 24. Church here I mean not Petrus in Cathedra the Pope in his chaire nor the Bishops in their Consistory nor the Angels and Lights of the Churches onely but the intire Church instituted in the maine according to the Gospel Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks Now the Analogy is plaine and not forged in respect of holding forth the light unto the world There be
to and attended upon and the latter doth not disoblige from the former much lesse contra-oblige the former that is differing opinions in Religion being of a secondary and remote consideration to the outward well-being of men doth not oblige to destroy or to expose to destruction by mulcts bonds or banishment the persons of men for whom and in relation to whose preservation Magistracy was erected For this is a Rule The Law of Nature supersedes Institutions Men have a naturall being before they come to have a spirituall being they are men before they are Christians Now therefore for faultinesse in Christianity you must not destroy the man 'T is also certain reas 6 there ought to be a proportion between the fault and the punishment as that wherein justice mainly consists Now this proportion is not nor cannot be observed when you goe out of that nature and capacity in which a man hath offended and punish him in another as the Magistrate doth when he punishes for such opinions in Religion As for instance A man is capable of a three-fold notion according to a three-fold capacity viz. Naturall Politick Religious He sins or offends in his religious capacity and hath some heterodox opinions yet a good subject and fellow-subject a good Father to his Family c. Why now such may his errours be that he may forfeit his religious notion and ought to be rejected as the Apostle says after once or twice admonished in vaine but now to come upon his politick beeing or priviledges is to punish him in that notion and capacity wherein he hath not at all offended except he have disturbed the publique peace by the turbulent managing of his opinion and then no man may excuse him but otherwise as he was a good subject before he drunk in this opinion so he is never the worse since therefore to deny him roome in the kingdome or to seise upon his person or to come upon his estate is as to punish one man for another mans fault Therefore seeing the Magistrate cannot reach the mind and judgement and conscience with his punishments which is the offender he ought not to punish the outward man Errours being properly sinnes without the body CHAP. V. Containing Reasons against the whole Complexum viz. Cognizance and Compulsion together in the sense before mentioned CHrist never appointed nor anointed Magistracy to such a worke neither ever came it into his heart so to doe reas 1 therefore we must not adde them for that were to be more carefull then Christ and wise above that which is written and therefore Christ will not * Illa vero quae à spirituals Christi Regno aliena sunt effect us qui ad hoc Coeleste Christi Regnum pertincnt producere nequeunt proinde quod institututione divind ad cos producēdos non sunt sanctificata blesse them therein If this honourable burden of all the Churches belong to the Magistrate it is either by the law of Nature or by Institution Not by the law of Nature for that is the same every where and would state it as well in a Heathen Conquerour as a Christian King Not by Institution for 't is none of those gifts mentioned Eph. 4. if any where els let it be shewed And if it can no where be shewed then either it belongs not unto them or one of these three worse consequences will inevitably follow viz. how doth Christ render unto Caesar the things that are Caesars who commands us so carefully that we should in concealing this their honourable interest 2. How is he faithfull in all his house if he have left but this one duty uncharg'd upon Magistrates 3. How shall the Word of God be found perfect and able to make the man of God perfect throughly instructed to every part of his worke if it instruct him not in this duty of the Magistrate Now then if this care doe not appertaine to Magistrates we shall in vain cast it upon them or they assume it to themselves for Christ will blesse his own Ordinances and concurre with them but not mens inventions he is ingaged to the one Isa 55.11 but he declines the other Zach. 4.6 The intermedling of the Magistrate in this kinde reas 2 is the way but to confound policy and piety and to make Religion a State-notion which while it seems to strengthen Religion doth indeed * Iste null aratione instructus vi potetiâ omnes cogit adeo ut statim nulli non appareat ipsorum sententiā non secundum Deum sed humanam esse Athanas Epist referring to the Arrian Magistrate eate out the native authority and majesty of it It is the honour of the truth of Christ that which was the honour of Christ the Truth not to receive honour from men in this kinde 't is a prejudice which the wisdome of the Parliament will not doe to an ancient law of the Kingdome to enact that for law which is a law long since Religion and every particle of it is enacted already by an higher authority then any earthly King or Magistrate and if that will not sway the conscience to obey what can the lawes of men doe can these cobwebs catch those that the nets of God cannot This course likewise would lay a stumbling-block in mens way to prophane the things of God by doing them out of obedience to men reas 3 and to mistake obedience to men for obedience to God And on the other hand it may breed a Question in tender hearts Whether they are over-ruled by the commands of God and not swayed by man in doing what is good and so they may lose the comfort through jealousie of the Principle occasion'd by this ingrediency of mans power therein From the frustraneousnesse of such meanes reas 4 we may argue against it How short and improportionate is the interposing of the Magistrates Cognizance and power to such an effect as to convince the judgement or to worke faith it may indeed make hypocrites Egregiam vero laudem c. Lastly reas 5 You ascribe to the Magistrate the Cognizance of differences and put a sword into his hands to keepe downe errours the present Magistracy is good and orthodox but there arises a Pharaoh that knows not Joseph a Magistracy that knows not the truth now will errours walke on every side when heterodox Magistrates are exalted and that not by permission but by Commandement and you shall be forced to them and so whipt with your own Rod. CHAP. VI. Containing Arguments against all externall force in matters of Religion or Compulsion in generall CHrists people are a willing people therefore not forced reas 1 Psal 110. as may also be drawne from that Metaphor applyed to Ministers who are called Fishers of men Fishers allure by the baite and doe not compell the fish with violence there is an innocent guile but compulsion cannot be innocent It 's an obvious principle that Religion is to be perswaded and
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