A MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE MINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER CONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, EXAMINED AND ANSWERED. (continued 3)

But under the gospel, to enforce all natural and unregenerate people to acts of worship, what precedent hath Christ Jesus given us?

Jehoshaphat’s fast examined.

First, it is true Jehoshaphat proclaimed a fast, &c.; but was he not in matters spiritual a type of Christ, the true king of Israel?

Secondly, Jehoshaphat calls the members of the true church to church service and worship of God.

If civil powers may enjoin the time of the church’s worship, they may also forbid her times.

But consider, if civil powers now may judge of and determine the actions of worship proper to the saints: if they may appoint the time of the church’s worship, fasting, and prayer, &c., why may they not as well forbid those times which a church of Christ shall make choice of, seeing it is a branch of the same root to forbid what liketh not, as well as to enjoin what pleaseth?

And if in those most solemn duties and exercises, why not also in other ordinary meetings and worships? And if so, where is the power of the Lord Jesus, bequeathed to his ministers and churches, of which the power of those kings was but a shadow?

CHAP. CXVIII.

Peace. The liberty of the subject sounds most sweet London and Oxford both profess to fight for: how much infinitely more sweet is that true soul liberty according to Christ Jesus!

God will not wrong Cæsar, and Cæsar should not wrong God.

I know you would not take from Cæsar aught, although it were to give to God; and what is God’s and his people’s I wish that Cæsar may not take. Yet, for the satisfaction of some, be pleased to glance upon Josiah, his famous acts in the church of God, concerning the worship of God, the priests, Levites, and their services, compelling the people to keep the passover, making himself a covenant before the Lord, and compelling all that were found in Jerusalem and Benjamin to stand to it.

Truth. To these famous practices of Josiah, I shall parallel the practices of England’s kings; and first, de jure, a word or two of their right: then, de facto, discuss what hath been done.

The famous acts of Josiah, examined.

First, de jure; Josiah was a precious branch of that royal root king David, who was immediately designed by God: and when the golden links of the royal chain broke in the usurpations of the Roman conqueror, it pleased the most wise God to send a son of David, a Son of God, to begin again that royal line, to sit upon the throne of his father David, Luke i. 32; Acts ii. 30.

Magistracy in general from God, the particular forms from the people.

It is not so with the Gentile princes, rulers, and magistrates, whether monarchical, aristocratical, or democratical; who, though government in general be from God, yet, receive their callings, power, and authority, both kings and parliaments, mediately from the people.

Secondly. Josiah and those kings, were kings and governors over the then true and only church of God national, brought into the covenant of God in Abraham, and so downward: and they might well be forced to stand to that covenant into which, with such immediate signs and miracles, they had been brought.

Israel confirmed in a national covenant by relations, signs, and miracles, but so not England.

But what commission from Christ Jesus had Henry VIII., Edward VI., or any, Josiah like, to force the many hundred thousands of English men and women, without such immediate signs and miracles that Israel had, to enter into a holy and spiritual covenant with the invisible God, the Father of spirits, or upon pain of death, as in Josiah’s time, to stand to that which they never made, nor before evangelical repentance are possibly capable of?

Henry VIII. the first head and governor of the church of England.

Now secondly, de facto: let it be well remembered concerning the kings of England professing reformation. The foundation of all was laid in Henry VIII. The pope challengeth to be the vicar of Christ Jesus here upon earth, to have power of reforming the church, redressing abuses, &c.: Henry VIII. falls out with the pope, and challengeth that very power to himself of which he had despoiled the pope, as appears by that act of parliament establishing Henry VIII. the supreme head and governor in all cases ecclesiastical, &c.[221] It pleased the most high God to plague the pope by Henry VIII.’s means: but neither pope nor king can ever prove such power from Christ derived to either of them.

The wonderful formings and reformings of religion by England’s kings. Kings and states often plant, and often pluck up religions.

Secondly, as before intimated, let us view the works and acts of England’s imitation of Josiah’s practice. Henry VII. leaves England under the slavish bondage of the pope’s yoke. Henry VIII. reforms all England to a new fashion, half papist, half protestant. King Edward VI. turns about the wheels of the state, and works the whole land to absolute protestantism. Queen Mary, succeeding to the helm, steers a direct contrary course, breaks in pieces all that Edward wrought, and brings forth an old edition of England’s reformation all popish. Mary not living out half her days, as the prophet speaks of bloody persons, Elizabeth, like Joseph, advanced from the prison to the palace, and from the irons to the crown, she plucks up all her sister Mary’s plants, and sounds a trumpet all protestant.

What sober man stands not amazed at these revolutions? and yet, like mother like daughter: and how zealous are we, their offspring, for another impression, and better edition of a national Canaan, in imitation of Judah and Josiah! which, if attained, who knows how soon succeeding kings or parliaments will quite pull down and abrogate?[222]

A national church ever subject to turn and return, &c.

Thirdly, in all these formings and reformings, a national church of natural, unregenerate men, was (like wax) the subject matter of all these forms and changes, whether popish or protestant: concerning which national state, the time is yet to come whenever the Lord Jesus hath given a word of institution and appointment.

CHAP. CXIX.

A woman, papissa, or head of the church.

Peace. You bring to mind, dear Truth, a plea of some wiser papists for the pope’s supremacy, viz., that it was no such exorbitant or unheard of power and jurisdiction which the pope challenged, but the very same which a woman, Queen Elizabeth herself, challenged, styling her papissa or she-pope: withal pleading, that in point of reason it was far more suitable that the Lord Jesus would delegate his power rather to a clergyman than a layman, as Henry VIII.; or a woman, as his daughter Elizabeth.

The papists nearer to the truth, concerning the government of the church, than most protestants.

Truth. I believe that neither one or the other hit the white;[223] yet I believe the papists’ arrows fall the nearest to it in this particular, viz., that the government of the church of Christ should rather belong to such as profess a ministry or office spiritual, than to such as are merely temporal and civil.

So that in conclusion, the whole controversy concerning the government of Christ’s kingdom or church, will be found to lie between the true and false ministry, both challenging the true commission, power, and keys from Christ.

The kingly power of the Lord Jesus troubles all the kings and rulers of the world.

Peace. This all glorious diadem of the kingly power of the Lord Jesus hath been the eye-sore of the world, and that which the kings and rulers of the world have always lift up their hands unto.

The first report of a new king of the Jews puts Herod and all Jerusalem into frights; and the power of this most glorious King of kings over the souls and consciences of men, or over their lives and worships, is still the white that all the princes of this world shoot at, and are enraged at the tidings of the true heir, the Lord Jesus, in his servants.

A twofold exaltation of Christ.

Truth. You well mind, dear Peace, a twofold exaltation of the Lord Jesus; one in the souls and spirits of men, and so he is exalted by all that truly love him, though yet remaining in Babel’s captivity, and before they hearken to the voice of the Lord, “Come forth of Babel, my people.”

A second exaltation of Christ Jesus, upon the throne of David his father, in his church and congregation, which is his spiritual kingdom here below.

The world stormeth at both.

I confess there is a tumultuous rage at his entrance into his throne in the soul and consciences of any of his chosen; but against his second exaltation in his true kingly power and government, either monarchical in himself, or ministerial in the hands of his ministers and churches, are mustered up, and shall be in the battles of Christ yet to be fought, all the powers of the gates of earth and hell.

A fourth difference.

But I shall mention one difference more between the kings of Israel and Judah, and all other kings and rulers of the Gentiles.

Kings of Israel types.

Those kings as kings of Israel were all invested with a typical and figurative respect, with which now no civil power in the world can be invested.

They wore a double crown.

They wore a double crown: first, civil; secondly, spiritual: in which respect they typed out the spiritual king of Israel, Christ Jesus.

When I say they were types, I make them not in all respects so to be; but as kings and governors over the church and kingdom of God, therein types.

The saviours of the Jews, figures of the Saviour of the world.

Hence all those saviours and deliverers, which it pleased God to stir up extraordinarily to his people, Gideon, Baruc, Sampson, &c.; in that respect of their being saviours, judges, and deliverers of God’s people, so were they types of Jesus Christ, either monarchically ruling by himself immediately, or ministerially by such whom he pleaseth to send to vindicate the liberties and inheritances of his people.

CHAP. CXX.

Peace. It must needs be confessed, that since the kings of Israel were ceremonially anointed with oil: and—

Secondly, in that they sat upon the throne of David, which is expressly applied to Christ Jesus, Luke i. 32; Acts ii. 30; John i. 49, their crowns were figurative and ceremonial; but some here question, whether or no they were not types of civil powers and rulers now, when kings and queens shall be nursing fathers and nursing mothers, &c.

The monarchical and ministerial power of Christ.

Truth. For answer unto such, let them first remember that the dispute lies not concerning the monarchical power of the Lord Jesus, the power of making laws, and making ordinances to his saints and subjects; but concerning a deputed and ministerial power, and this distinction the very pope himself acknowledgeth.

Three great competitors for the ministerial power of Christ. The popes great pretenders for the ministerial power of Christ.

There are three great competitors for this deputed or ministerial power of the Lord Jesus.

First. The arch-vicar of Satan, the pretended vicar of Christ on earth, who sits as God over the temple of God, exalting himself not only above all that is called God, but over the souls and consciences of all his vassals, yea, over the Spirit of Christ, over the holy scriptures, yea, and God himself, Dan. viii. and xi., and Rev. xv., together with 2 Thess. ii.

They also upon the point challenge the monarchical also.

This pretender, although he professeth to claim but the ministerial power of Christ, to declare his ordinances, to preach, baptize, ordain ministers, and yet doth he upon the point challenge the monarchical or absolute power also, being full of self-exalting and blaspheming, Dan. vii. 25, and xi. 36; Rev. xiii. 6, speaking blasphemies against the God of heaven, thinking to change times and laws; but he is the son of perdition arising out of the bottomless pit, and comes to destruction, Rev. xvii., for so hath the Lord Jesus decreed to consume him by the breath of his mouth, 2 Thess. ii.

The second great pretender, the civil magistrate.

The second great competitor to this crown of the Lord Jesus is the civil magistrate, whether emperors, kings, or other inferior officers of state, who are made to believe, by the false prophets of the world, that they are the antitypes of the kings of Israel and Judah, and wear the crown of Christ.

Three great factions challenging an arm of flesh.

Under the wing of the civil magistrate do three great factions shelter themselves, and mutually oppose each other, striving as for life who shall sit down under the shadow of that arm of flesh.

1. The prelacy.

First, the prelacy: who, though some extravagants of late have inclined to waive the king, and to creep under the wings of the pope, yet so far depends upon the king, that it is justly said they are the king’s bishops.

2. The presbytery. The pope and presbytery make use of the civil magistrate but as of an executioner.

Secondly, the presbytery: who, though in truth they ascribe not so much to the civil magistrate as some too grossly do, yet they give so much to the civil magistrate as to make him absolutely the head of the church: for, if they make him the reformer of the church, the suppressor of schismatics and heretics, the protector and defender of the church, &c., what is this, in true, plain English, but to make him the judge of the true and false church, judge of what is truth and what error, who is schismatical, who heretical? unless they make him only an executioner, as the pope doth in his punishing of heretics.

I doubt not but the aristocratical government of presbyterians may well subsist in a monarchy, not only regulated but also tyrannical; yet doth it more naturally delight in the element of an aristocratical government of state, and so may properly be said to be—as the prelates the king’s, so these—the state-bishop’s.

3. Independents. The independents: who come nearest to the bishops.

The third, though not so great, yet growing faction is that (so called) independent: I prejudice not the personal worth of any of the three sorts: this latter, as I believe this discourse hath manifested, jumps with the prelates, and, though not more fully, yet more explicitly than the presbyterians, cast down the crown of the Lord Jesus at the feet of the civil magistrate. And although they pretend to receive their ministry from the choice of two or three private persons in church covenant, yet would they fain persuade the mother of Old England to imitate her daughter New England’s practice, viz., to keep out the presbyterians, and only to embrace themselves, both as the state’s and the people’s bishops.

The third competition, of those that separate.

The third competition for this crown and power of the Lord Jesus is of those that separate both from one and the other, yet divided also amongst themselves into many several professions.

Of these, they that go furthest profess they must yet come nearer to the ways of the Son of God: and doubtless, so far as they have gone, they bid the most, and make the fairest plea for the purity and power of Christ Jesus,—let the rest of the inhabitants of the world be judges.

Their nearer conformity to Christ. The churches of the separation ought in humanity and subjects’ liberty not to be oppressed, but (at least) permitted.

Let all the former well be viewed in their external state, pomp, riches, conformity to the world, &c. And on the other side, let the latter be considered, in their more thorough departure from sin and sinful worship, their condescending (generally) to the lowest and meanest contentments of this life, their exposing of themselves for Christ to greater sufferings, and their desiring no civil sword nor arm of flesh, but the two-edged sword of God’s Spirit to try out the matter by: and then let the inhabitants of the world judge which come nearest to the doctrine, holiness, poverty, patience, and practice of the Lord Jesus Christ; and whether or no these latter deserve not so much of humanity and subjects’ liberty, as (not offending the civil state) in the freedom of their souls, to enjoy the common air to breathe in.

CHAP. CXX.[224]

Peace. Dear Truth, you have shown me a little draught of Zion’s sorrows, her children tearing out their mother’s bowels. Oh! when will He that stablisheth, comforteth, and builds up Zion, look down from heaven, and have mercy on her? &c.

Truth. The vision yet doth tarry, saith Habakkuk, but will most surely come; and therefore the patient and believing must wait for it.

Seven reasons, proving that the kings of Israel and Judah cannot have any other but a spiritual antitype. Civil types and figures must needs be answered by spiritual antitypes.

But to your last proposition, whether the kings of Israel and Judah were not types of civil magistrates? Now, I suppose, by what hath been already spoken, these things will be evident:—

First. That those former types of the land, of the people, of their worships, were types and figures of a spiritual land, spiritual people, and spiritual worship under Christ. Therefore, consequently, their saviours, redeemers, deliverers, judges, kings, must also have their spiritual antitypes, and so consequently not civil but spiritual governors and rulers, lest the very essential nature of types, figures, and shadows be overthrown.

Civil compulsion was proper in the national church of the Jews, but most improper in the Christian, which is not national.

Secondly. Although the magistrate by a civil sword might well compel that national church to the external exercise of their national worship: yet it is not possible, according to the rule of the New Testament, to compel whole nations to true repentance and regeneration, without which (so far as may be discerned true) the worship and holy name of God is profaned and blasphemed.

An arm of flesh and sword of steel cannot reach to cut the darkness of the mind, the hardness and unbelief of the heart, and kindly operate upon the soul’s affections to forsake a long-continued father’s worship, and to embrace a new, though the best and truest. This work performs alone that sword out of the mouth of Christ, with two edges, Rev. i. and iii.

Neither Christ Jesus nor his messengers have made the civil magistrate Israel’s antitype, but the contrary.

Thirdly. We have not one tittle, in the New Testament of Christ Jesus, concerning such a parallel, neither from himself nor from his ministers, with whom he conversed forty days after his resurrection, instructing them in the matters of his kingdom, Acts i. 3.

Neither find we any such commission or direction given to the civil magistrate to this purpose, nor to the saints for their submission in matters spiritual, but the contrary, Acts iv. and v.; 1 Cor. vii. 23; Col. ii. 18.

Civil magistracy essentially civil, and the same in all parts of the world.

Fourthly. We have formerly viewed the very matter and essence of a civil magistrate, and find it the same in all parts of the world, wherever people live upon the face of the earth, agreeing together in towns, cities, provinces, kingdoms:—I say the same essentially civil, both from, 1. The rise and fountain whence it springs, to wit, the people’s choice and free consent. 2. The object of it, viz., the commonweal, or safety of such a people in their bodies and goods, as the authors of this model have themselves confessed.

Christianity adds not to the nature of a civil commonweal, nor doth want of Christianity diminish it.

This civil nature of the magistrate we have proved to receive no addition of power from the magistrate being a Christian, no more than it receives diminution from his not being a Christian, even as the commonweal is a true commonweal, although it have not heard of Christianity; and Christianity professed in it, as in Pergamos, Ephesus, &c., makes it never no more a commonweal; and Christianity taken away, and the candlestick removed, makes it nevertheless a commonweal.

Rom. xiii. evidently proves the civil work and wages of the civil magistrate.

Fifthly. The Spirit of God expressly relates the work of the civil magistrate under the gospel, Rom. xiii., expressly mentioning, as the magistrates’ object, the duties of the second table, concerning the bodies and goods of the subject.

2. The reward or wages which people owe for such a work, to wit, not the contribution of the church for any spiritual work, but tribute, toll, custom, which are wages payable by all sorts of men, natives and foreigners, who enjoy the same benefit of public peace and commerce in the nation.

Most strange, yet most true consequences from the civil magistrates now being the antitype of the kings of Israel and Judah.

Sixthly. Since civil magistrates, whether kings or parliaments, states, and governors, can receive no more in justice than what the people give: and are, therefore, but the eyes, and hands, and instruments of the people, simply considered, without respect to this or that religion; it must inevitably follow, as formerly I have touched, that if magistrates have received their power from the people, then the greatest number of the people of every land has received from Christ Jesus a power to establish, correct, reform his saints and servants, his wife and spouse, the church: and she that by the express word of the Lord, Ps. cxlix. 8, binds kings in chains, and nobles in links of iron, must herself be subject to the changeable pleasures of the people of the world, which lies in wickedness, 1 John v. 19, even in matters of heavenly and spiritual nature.

Hence, therefore, in all controversies concerning the church, ministry and worship, the last appeal must come to the bar of the people or commonweal, where all may personally meet, as in some commonweals of small number, or in greater by their representatives.

If no religion but that which the commonweal approves, then no Christ, no God, but at the pleasure of this world, 2 John 9.

Hence, then, no person esteemed a believer, and added to the church:—

No officer chosen and ordained:—

No person cast forth and excommunicated, but as the commonweal and people please; and in conclusion, no church of Christ in this land or world, and consequently no visible Christ the head of it. Yea, yet higher, consequently no God in the world worshipped according to the institutions of Christ Jesus—except the several peoples of the nations of the world shall give allowance.

Peace. Dear Truth, oh! whither have our forefathers and teachers led us? Higher than to God himself, by these doctrines driven out of the world, you cannot rise: and yet so high must the inevitable and undeniable consequences of these their doctrines reach, if men walk by their own common principles.

The true antitype of the kings of Israel and Judah.

Truth. I may therefore here seasonably add a seventh, which is a necessary consequence of all the former arguments, and an argument itself: viz., we find expressly a spiritual power of Christ Jesus in the hands of his saints, ministers, and churches, to be the true antitype of those former figures in all the prophecies concerning Christ’s spiritual power, Isa. ix., Dan. vii., Mich. iv., &c., compared with Luke i. 32, Acts ii. 30, 1 Cor. v., Matt. xviii., Mark xiii. 34, &c.

CHAP. CXXI.

Peace. Glorious and conquering Truth, methinks I see most evidently thy glorious conquests: how mighty are thy spiritual weapons, 2 Cor. x. 4, to break down those mighty and strong holds and castles, which men have fortified themselves withal against thee? Oh! that even the thoughts of men may submit and bow down to the captivity of Jesus Christ!

A fourth difference of laws and statutes from all others.

Truth. Your kind encouragement makes me proceed more cheerfully to a fourth difference from the laws and statutes of this land, different from all the laws and statutes of the world, and paralleled only by the laws and ordinances of spiritual Israel.

Moses a type of Christ.

First, then, consider we the law-maker, or rather the law-publisher, or prophet, as Moses calls himself, Deut. xviii. [15,] and Acts iii. [22,] he is expressly called that prophet who figured out Christ Jesus who was to come like unto Moses, greater than Moses, as the son is greater than the servant.

Such lawgivers, or law-publishers, never had any state or people as Moses the type, or Christ Jesus, miraculously stirred up and sent as the mouth of God between God and his people.

The laws of Israel unparalleled.

Secondly, concerning the laws themselves: it is true, the second table contains the law of nature, the law moral and civil, yet such a law was also given to this people as never to any people in the world: such was the law of worship, Ps. cxlvii., peculiarly given to Jacob, and God did not deal so with other nations: which laws for the matter of the worship in all those wonderful significant sacrifices, and for the manner by such a priesthood, such a place of tabernacle, and afterward of temple, such times and solemnities of festivals, were never to be paralleled by any other nation, but only by the true Christian Israel established by Jesus Christ amongst Jews and Gentiles throughout the world.

God’s own finger penned laws for Israel.

Thirdly, the law of the ten words, Deut. x., the epitome of all the rest, it pleased the most high God to frame and pen twice, with his own most holy and dreadful finger, upon Mount Sinai, which he never did to any other nation before or since, but only to that spiritual Israel, the people and the church of God, in whose hearts of flesh he writes his laws, according to Jer. xxxi., Heb. viii. and x.

Peace. Such promulgation of such laws, by such a prophet, must needs be matchless and unparalleled.

Fifth difference.

Truth. In the fifth place, consider we the punishments and rewards annexed to the breach or observation of these laws.

Temporal prosperity most proper to the temporal national state of the Jews.

First, those which were of a temporal and present consideration of this life: blessings and curses of all sorts opened at large, Lev. xxvi. and Deut. xxviii., which cannot possibly be made good in any state, country, or kingdom, but in a spiritual sense in the church and kingdom of Christ.

The spiritual prosperity of God’s people now, the antitype.

The reason is this: such a temporal prosperity of outward peace and plenty of all things, of increase of children, of cattle, of honour, of health, of success, of victory, suits not temporally with the afflicted and persecuted estate of God’s people now: and therefore spiritual and soul-blessedness must be the antitype, viz., in the midst of revilings, and all manner of evil speeches for Christ’s sake, soul-blessedness. In the midst of afflictions and persecutions, soul-blessedness, Matt. v. and Luke vi. And yet herein the Israel of God should enjoy their spiritual peace, Gal. vi. 16.

What Israel’s excommunication was.

Out of that blessed temporal estate to be cast, or carried captive, was their excommunication or casting out of God’s sight, 2 Kings xvii. 23. Therefore was the blasphemer, the false prophet, the idolater, to be cast out or cut off from this holy land: which punishment cannot be paralleled by the punishment of any state or kingdom in the world, but only by the excommunicating or out-casting of person or church from the fellowship of the saints and churches of Christ Jesus in the gospel.

The corporal stoning in the law, typed out spiritual stoning in the gospel.

And therefore, as before I have noted, the putting away of the false prophet, by stoning him to death, Deut. xiii., is fitly answered, and that in the very same words, in the antitype: when, by the general consent or stoning of the whole assembly, any wicked person is put away from amongst them, that is, spiritually cut off out of the land of the spiritually living, the people or church of God, 1 Cor. v., Gal. v.

The rewards or punishments of the laws of Israel not to be paralleled.

Lastly, the great and high reward or punishment of the keeping or breach of these laws to Israel, was such as cannot suit with any state or kingdom in the world beside. The reward of the observation was life, eternal life. The breach of any one of these laws was death, eternal death, or damnation from the presence of the Lord. So Rom. x., James ii. Such a covenant God made not before nor since with any state or people in the world. For, Christ is the end of the law for righteousness to every one that believeth, Rom. x. 4. And, he that believeth in that Son of God, hath eternal life; he that believeth not hath not life, but is condemned already, John iii. and 1 John v.

CHAP. CXXII.

The wars of Israel typical.

Peace. Dear Truth, you have most lively set forth the unparalleled state of that typical land and people of the Jews in their peace and quiet government: let me now request you, in the last place, to glance at the difference of the wars of this people from the wars of other nations, and of their having no antitype but the churches of Christ Jesus.

Israel’s enemies round about.

[Truth.] First, all nations round about Israel, more or less, some time or other, had indignation against this people—Egyptians, Edomites, Moabites, Ammonites, Midians, Philistines, Assyrians, and Babylonians, &c., as appears in the history of Moses, Samuel, Judges, and Kings, and in all the prophets: you have an express catalogue of them, Ps. lxxxiii., sometimes many hundred thousand enemies in pitched field against them: of Ethiopians ten hundred thousand at once in the days of Asa, 2 Chron. xiv. [9,] and at other times as the sand upon the sea shore.

The enemies of mystical Israel.

Such enemies the Lord Jesus foretold his Israel, The world shall hate you, John xv. [18, 19.] You shall be hated of all men for my name’s sake, Matt. xxiv. [9.] All that will live godly in Christ Jesus must be persecuted, or hunted, 2 Tim. iii. [12.] And not only by flesh and blood, but also by principalities, powers, spiritual wickedness in high places, Eph. vi. [12,] by the whole pagan world under the Roman emperors, and the whole anti-christian world under the Roman popes, Rev. xii. and xiii., by the kings of the earth, Rev. xvii. And Gog and Magog, like the sand upon the shore, (Rev. xx.)

Peace. Such enemies, such armies, no history, no experience proves ever to have come against one poor nation as against Israel in the type; and never was nor shall be known to come against any state or country now, but the Israel of God, the spiritual Jews, Christ’s true followers in all parts and quarters of the world.

Enemies against Israel in her own bowels.

[Truth.] Beside all these without, Israel is betrayed within her own bowels: bloody Sauls, Absaloms, Shebas, Adonijahs, Jeroboams, Athaliahs, raising insurrections, conspiracies, tumults, in the antitype and parallel, the spiritual state of the Christian church.

Secondly, consider we the famous and wonderful battles, victories, captivities, deliverances, which it pleased the God of Israel to dispense to that people and nation, and let us search if they can be paralleled by any state or people, but mystically and spiritually the true Christian Israel of God, Gal. vi. 16.

The famous typical captivities of the Jews.

How famous was the bondage and slavery of that people and nation 430 years in the land of Egypt, and as famous, glorious, and miraculous was their return through the Red Sea, a figure of baptism, 1 Cor. x. [2,] and Egypt a figure of an Egypt now, Rev. xi. 8.

How famous was the seventy years’ captivity of the Jews in Babel, transported from the land of Canaan, and at the full period returned again to Jerusalem, a type of the captivity of God’s people now, spiritually captivated in spiritual Babel, Rev. xviii. 4.

Their wonderful victories.

Time would fail me to speak of Joshua’s conquest of literal Canaan, the slaughter of thirty-one kings, of the miraculous taking of Jericho and other cities: Gideon’s miraculous battle against the Midianites: Jonathan and his armour-bearer against the Philistines: David, by his five smooth stones against Goliah: Asa, Jehoshaphat, Hezekiah, their mighty and miraculous victories against so many hundred thousand enemies, and that sometimes without a blow given.

What state, what kingdom, what wars and combats, victories and deliverances, can parallel this people, but the spiritual and mystical Israel of God in every nation and country of the world, typed out by that small typical handful, in that little spot of ground, the land of Canaan?

The mystical battles of God’s Israel now.

The Israel of God now, men and women, fight under the great Lord General, the Lord Jesus Christ: their weapons, armour, and artillery, are like themselves, spiritual, set forth from top to toe, Eph. vi.; so mighty and so potent that they break down the strongest holds and castles, yea, in the very souls of men, and carry into captivity the very thoughts of men, subjecting them to Christ Jesus. They are spiritual conquerors, as in all the seven churches of Asia, He that overcometh: He that overcometh, Rev. ii. and iii.

Their victories and conquests in this country are contrary to those of this world, for when they are slain and slaughtered, yet then they conquer. So overcame they the devil in the Roman emperors, Rev. xii. [11,] By the blood of the Lamb: 2. By the word of their testimony: 3. The cheerful spilling of their own blood for Christ; for they loved not their lives unto the death: and in all this they are more than conquerors through him that loved them, Rom. viii. 37.

The mystical army of white troopers, Rev. xix.

This glorious army of white troopers, horses and harness—Christ Jesus and his true Israel, Rev. xix.—gloriously conquer and overcome the beast, the false prophet, and the kings of the earth, up in arms against them, Rev. xix.; and, lastly, reigning with Christ a thousand years, they conquer the devil himself, and the numberless armies, like the sand on the sea shore, of Gog and Magog: and yet not a tittle of mention of any sword, helmet, breastplate, shield, or horse, but what is spiritual and of a heavenly nature. All which wars of Israel have been, may be, and shall be fulfilled mystically and spiritually.

I could further insist on other particulars of Israel’s unparalleled state, and might display those excellent passages which it pleaseth God to mention, Neh. ix.

CHAP. CXXIII.

Peace. You have, dear Truth, as in a glass, presented the face of old and new Israel, and as in water face answereth to face, so doth the face of typical Israel to the face of the antitype, between whom, and not between Canaan and the civil nations and countries of the world now, there is an admirable consent and harmony. But I have heard some say, was not the civil state and judicials of that people precedential?

Whether the civil state of Israel was precedential.

Truth. I have in part, and might farther discover, that from the king and his throne to the very beasts, yea, [to] the excrements of their bodies (as we see in their going to war, Deut. xxiii. 12,) their civils, morals, and naturals were carried on in types; and however I acknowledge that what was simply moral, civil, and natural in Israel’s state, in their constitutions, laws, punishments, may be imitated and followed by the states, countries, cities, and kingdoms of the world: yet who can question the lawfulness of other forms of government, laws, and punishments which differ, since civil constitutions are men’s ordinances (or creation, 2 Pet. ii. 13), unto which God’s people are commanded even for the Lord’s sake to submit themselves, which if they were unlawful they ought not to do?

Peace. Having thus far proceeded in examining whether God hath charged the civil state with the establishing of the spiritual and religious, what conceive you of that next assertion, viz., “It is well known that the remissness of princes in Christendom in matters of religion and worship, devolving the care thereof only to the clergy, and so setting their horns upon the church’s head, hath been the cause of anti-christian invention, usurpation, and corruption in the worship and temple of God.”

The true Christendom.

Truth. It is lamentably come to pass by God’s just permission, Satan’s policy, the people’s sin, the malice of the wicked against Christ, and the corruption of princes and magistrates, that so many inventions, usurpations, and corruptions are risen in the worship and temple of God, throughout that part of the world which is called Christian, and may most properly be called the pope’s Christendom in opposition to Christ Jesus’s true Christian commonweal, or church, the true Christendom; but that this hath arisen from princes’ remissness in not keeping their watch to establish the purity of religion, doctrine, and worship, and to punish, according to Israel’s pattern, all false ministers, by rooting them and their worships out of the world, that, I say, can never be evinced; and the many thousands of glorious souls under the altar whose blood hath been spilt by this position, and the many hundred thousand souls, driven out of their bodies by civil wars, and the many millions of souls forced to hypocrisy and ruin eternal, by enforced uniformities in worship, will to all eternity proclaim the contrary.

Great unfaithfulness in ministers to cast the chiefest burden of judging and establishing true Christianity upon the commonweal or world itself.

Indeed, it shows a most injurious idleness and unfaithfulness in such as profess to be messengers of Christ Jesus, to cast the heaviest weight of their care upon the kings and rulers of the earth, yea, upon the very commonweals, bodies of people, that is, the world itself, who have fundamentally in themselves the root of power, to set up what government and governors they shall agree upon.

Secondly, it shows abundance of carnal diffidence and distrust of the glorious power and gracious presence of the Lord Jesus, who hath given his promise and word to be with such his messengers to the end of the world, Matt. xxviii. 20.

That dog that fears to meet a man in the path, runs on with boldness at his master’s coming and presence at his back.

To govern and judge in civil affairs load enough on the civil magistrate. Magistrates can have no more power than the common consent of the people shall betrust them with.

Thirdly, what imprudence and indiscretion is it in the most common affairs of life, to conceive that emperors, kings, and rulers of the earth, must not only be qualified with political and state abilities to make and execute such civil laws which may concern the common rights, peace, and safety, which is work and business, load and burden enough for the ablest shoulders in the commonweal; but also furnished with such spiritual and heavenly abilities to govern the spiritual and Christian commonweal, the flock and church of Christ, to pull down, and set up religion, to judge, determine, and punish in spiritual controversies, even to death or banishment. And, beside, that not only the several sorts of civil officers, which the people shall choose and set up, must be so authorized, but that all respective commonweals or bodies of people are charged (much more) by God with this work and business, radically and fundamentally, because all true civil magistrates, have not the least inch of civil power, but what is measured out to them from the free consent of the whole: even as a committee of parliament cannot further act than the power of the house shall arm and enable them.

Thousands of lawful magistrates, who never hear of the true church of God.

Concerning that objection which may arise from the kings of Israel and Judah, who were born members of God’s church, and trained up therein all their days, which thousands of lawful magistrates in the world, possibly born and bred in false worships, pagan or anti-christian, never heard of, and were therein types of the great anointed, the King of Israel, I have spoken sufficiently to such as have an ear to hear: and therefore,

The spiritual and civil sword cannot be managed by one and the same person. The Lord Jesus refused to manage both.

Lastly, so unsuitable is the commixing and entangling of the civil with the spiritual charge and government, that (except it was for subsistence, as we see in Paul and Barnabas working with their own hands) the Lord Jesus, and his apostles, kept themselves to one. If ever any in this world was able to manage both the spiritual and civil, church and commonweal, it was the Lord Jesus, wisdom itself: yea, he was the true heir to the crown of Israel, being the son of David: yet being sought for by the people to be made a king, John vi. [15,] he refused, and would not give a precedent to any king, prince, or ruler, to manage both swords, and to assume the charge of both tables.

Now concerning princes, I desire it may be remembered, who were most injurious and dangerous to Christianity, whether Nero, Domitian, Julian, &c., persecutors: or Constantine, Theodosius, &c., who assumed this power and authority in and over the church in spiritual things. It is confessed by the answerer and others of note, that under these latter, the church, the Christian state, religion, and worship, were most corrupted: under Constantine, Christians fell asleep on the beds of carnal ease and liberty; insomuch that some apply to his times that sleep of the church, Cant. v. 2, I sleep, though mine heart waketh.[225]

CHAP. CXXIV.

Peace. Yea; but some will say, this was not through their assuming of this power, but the ill-managing of it.

Truth. Yet are they commonly brought as the great precedents for all succeeding princes and rulers in after ages: and in this very controversy, their practices are brought as precedential to establish persecution for conscience.

Who force the consciences of others, yet are not willing to be forced themselves.

Secondly, those emperors and other princes and magistrates acted in religion according to their consciences’ persuasion, and beyond the light and persuasion of conscience can no man living walk in any fear of God. Hence have they forced their subjects to uniformity and conformity unto their own consciences, whatever they were, though not willing to have been forced themselves in the matters of God and conscience.

Constantine and others wanted not so much affection as information of conscience.

Thirdly, had not the light of their eye of conscience, and the consciences also of their teachers, been darkened, they could not have been condemned for want of heavenly affection, rare devotion, wonderful care and diligence, propounding to themselves the best patterns of the kings of Judah, David, Solomon, Asa, Jehoshaphat, Josiah, Hezekiah. But here they lost the path, and themselves, in persuading themselves to be the parallels and antitypes to those figurative and typical princes: whence they conceived themselves bound to make their cities, kingdoms, empires, new holy lands of Canaan, and themselves governors and judges in spiritual causes, compelling all consciences to Christ, and persecuting the contrary with fire and sword.

Sad consequences of charging the civil powers with the care of spirituals.

Upon these roots, how was, how is it possible, but that such bitter fruits should grow of corruption of Christianity, persecution of such godly who happily see more of Christ than such rulers themselves: their dominions and jurisdictions being overwhelmed with enforced dissimulation and hypocrisy, and (where power of resistance) with flames of civil combustion: as at this very day, he that runs may read and tremble at?

Peace. They add further, that the princes of Christendom setting their horns upon the church’s head, have been the cause of anti-christian inventions, &c.

Civil rulers giving and lending their horns or authority to bishops, both dangerous to the truth of Christ. The spiritual power of the Lord Jesus compared in scripture to the incomparable horn of the rhinoceros.

Truth. If they mean that the princes of Europe, giving their power and authority to the seven-headed and ten-horned beast of Rome, have been the cause, &c., I confess it to be one concurring cause: yet withal it must be remembered, that even before such princes set their horns, or authority, upon the beast’s head, even when they did, as I may say, but lend their horns to the bishops, even then rose up many anti-christian abominations. And though I confess there is but small difference, in some respects, between the setting their horns upon the priests’ heads, whereby they are enabled immediately to push and gore whoever cross their doctrine and practice, and the lending of their horns, that is, pushing and goring such themselves, as are declared by their bishops and priests to be heretical, as was and is practised in some countries before and since the pope rose: yet I confidently affirm, that neither the Lord Jesus nor his first ordained ministers and churches (gathered by such ministers), did ever wear, or crave the help of such horns in spiritual and Christian affairs. The spiritual power of the Lord Jesus in the hands of his true ministers and churches, according to Balaam’s prophecy, Num. xxiii., is the horn of that unicorn, or rhinoceros, Ps. xcii. [10,] which is the strongest horn in the world: in comparison of which the strongest horns of the bulls of Bashan break as sticks and reeds. History tells us how that unicorn, or one-horned beast the rhinoceros, took up a bull like a tennis ball, in the theatre at Rome, before the emperor, according to that record of the poet:[226]

Unto this spiritual power of the Lord Jesus, the souls and thoughts of the highest kings and emperors must [be] subject, Matt. xvi. and xviii., 1 Cor. v. and x.

CHAP. CXXV.

Peace. Dear Truth, you know the noise is made from those prophecies, Isaiah xlix. 23, kings and queens shall be nursing fathers, &c., and Rev. xxi. 24, the kings of the earth shall bring their glory and honour to the new Jerusalem, &c.

A time when God’s people are wholly at a loss for God’s worship.

Truth. I answer with that mournful prophet, Ps. lxxiv., I see not that man, that prophet, that can tell us how long. How many excellent penmen fight each against other with their pens (like swords) in the application of those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John, when and how those prophecies shall be fulfilled!

Nursing fathers and mothers.

Secondly, whenever those prophecies are fulfilled, yet shall those kings not be heads, governors, and judges in ecclesiastical or spiritual causes; but be themselves judged and ruled, if within the church, by the power of the Lord Jesus therein. Hence saith Isaiah, those kings and queens shall lick the dust of thy feet, &c.

Peace. Some will here ask, What may the magistrate then lawfully do with his civil horn, or power, in matters of religion?

The civil horn or power being of a human constitution cannot but be of a human operation.

Truth. His horn not being the horn of that unicorn, or rhinoceros, the power of the Lord Jesus in spiritual cases: his sword not the two-edged sword of the Spirit, the word of God, hanging not about the loins or side, but at the lips, and proceeding out of the mouth of his ministers, but of a human and civil nature and constitution; it must consequently be of a human and civil operation: for who knows not that operation follows constitution? and therefore I shall end this passage with this consideration:

The civil power owes three things to the true church of Christ.

The civil magistrate either respecteth that religion and worship which his conscience is persuaded is true, and upon which he ventures his soul: or else that and those which he is persuaded are false.

Concerning the first; if that which the magistrate believeth to be true, be true, I say he owes a threefold duty unto it:

1. Approbation.

First, Approbation and countenance, a reverent esteem and honourable testimony, according to Isaiah xlix., Rev. xxi., with a tender respect of truth, and the professors of it.

2. Submission.

Secondly, Personal submission of his own soul to the power of the Lord Jesus in that spiritual government and kingdom, according to Matt. xviii., 1 Cor. v.

3. Protection.

Thirdly, Protection of such true professors of Christ, whether apart, or met together, as also of their estates from violence and injury, according to Rom. xiii.

The civil magistrate owes to false worshippers.

Now secondly, if it be a false religion, unto which the civil magistrate dare not adjoin: yet, he owes,

1. Permission.

First, Permission, for approbation he owes not to what is evil, and this according to Matt. xiii. 30, for public peace and quiet’s sake.

2. Protection.

Secondly, he owes protection to the persons of his subjects, though of a false worship, that no injury be offered either to the persons or goods of any, Rom. xiii.

Peace. Dear Truth, in this eleventh head concerning the magistrates’ power in worship, you have examined what is affirmed the magistrate may do in point of worship; there remains a second, to wit, that which they say the magistrate may not do in worship.

They say, “The magistrate may not bring in set forms of prayer: nor secondly, bring in significant ceremonies: nor thirdly, not govern and rule the acts of worship in the church of God;” for which they bring an excellent similitude of a prince or magistrate in a ship, where he hath no governing power over the actions of the mariners: and secondly, that excellent prophecy concerning Christ Jesus, that his government should be upon his shoulders, Isa. ix. 6, 7.

The civil magistrate’s conscience torn and distracted between the divers and contrary affirmations, even of the most godly reformers.

Truth. Unto all this I willingly subscribe: yet can I not pass by a most injurious and unequal practice toward the civil magistrate: ceremonies, holy days, common prayer, and whatever else dislikes their consciences, that the magistrate must not bring in. Others again, as learned, as godly, as wise, have conceived the magistrate may approve or permit these in the church, and all men are bound in obedience to obey him. How shall the magistrate’s conscience be herein (between both) torn and distracted, if indeed the power either of establishing or abolishing in church matters be committed to him!

The authors of these positions deal with the civil magistrate as the soldiers dealt with the Lord Jesus.

Secondly, methinks in this case they deal with the civil magistrate as the soldiers dealt with the Lord Jesus: First, they take off his own clothes, and put upon him a purple robe, plat a crown of thorns on his head, bow the knee, and salute him by the name of King of the Jews.

They tell him that he is the keeper of both tables, he must see the church do her duty, he must establish the true church, true ministry, true ordinances, he must keep her in this purity. Again, he must abolish superstition, and punish false churches, false ministers, even to banishment and death.

The rise of high commissions.

Thus indeed do they make the blood run down the head of the civil magistrate, from the thorny vexation of that power which sometimes they crown him with; whence in great states, kingdoms, or monarchies, necessarily arise delegations of that spiritual power, high commissions, &c.

Pious magistrates and ministers’ consciences are persuaded for that which other magistrates’ consciences condemn.

Anon again they take off this purple robe, put him into his own clothes, and tell him that he hath no power to command what is against their conscience. They cannot conform to a set form of prayer, nor to ceremonies, nor holy days, &c., although the civil magistrate (that most pious prince, Edw. VI., and his famous bishops, afterwards burnt for Christ) were of another conscience. Which of these two consciences shall stand? if either, [the] magistrate must put forth his civil power in these cases: the strongest arm of flesh, and most conquering, bloody sword of steel can alone decide the question.

To profess the magistrate must force the church to her duty, and yet must not judge what that is, what is it but to play in spiritual things?

I confess it is most true, that no magistrate, as no other superior, is to be obeyed in any matter displeasing to God: yet, when in matters of worship we ascribe the absolute headship and government to the magistrate, as to keep the church pure, and force her to her duty, ministers and people, and yet take unto ourselves power to judge what is right in our own eyes, and to judge the magistrate in and for those very things wherein we confess he hath power to see us do our duty, and therefore consequently must judge what our duty is: what is this but to play with magistrates, with the souls of men, with heaven, with God, with Christ Jesus? &c.

CHAP. CXXVI.

An apt similitude discussed, concerning the civil magistrate.

Peace. Pass on, holy Truth, to that similitude whereby they illustrate that negative assertion: “The prince in the ship,” say they, “is governor over the bodies of all in the ship; but he hath no power to govern the ship or the mariners in the actions of it. If the pilot manifestly err in his action, the prince may reprove him,” and so, say they, may any passenger; “if he offend against the life or goods of any, the prince may in due time and place punish him, which no private person may.”

Truth. Although, dear Peace, we both agree that civil powers may not enjoin such devices, no nor enforce on any God’s institutions, since Christ Jesus’s coming: yet, for further illustration, I shall propose some queries concerning the civil magistrate’s passing in the ship of the church, wherein Christ Jesus hath appointed his ministers and officers as governors and pilots, &c.

First query: what if the prince command the master or pilot to steer such a course, which they know will never bring them to the harbour?

If in a ship at sea, wherein the governor or pilot of a ship undertakes to carry the ship to such a port, the civil magistrate (suppose a king or emperor) shall command the master such and such a course, to steer upon such or such a point, which the master knows is not their course, and which if they steer he shall never bring the ship to that port or harbour: what shall the master do? Surely all men will say, the master of the ship or pilot is to present reasons and arguments from his mariner’s art, if the prince be capable of them, or else in humble and submissive manner to persuade the prince not to interrupt them in their course and duty properly belonging to them, to wit, governing of the ship, steering of the course, &c.

2. Query, If the master of the ship command the mariners thus, and the prince command the contrary, who is to be obeyed?

If the master of the ship command the mariners thus and thus, in cunning the ship, managing the helm, trimming the sail, and the prince command the mariners a different or contrary course, who is to be obeyed?

It is confessed that the mariners may lawfully disobey the prince, and obey the governor of the ship in the actions of the ship.

3. If the prince have as much skill as the master or pilot, &c.

Thirdly, what if the prince have as much skill, which is rare, as the pilot himself? I conceive it will be answered, that the master of the ship and pilot, in what concerns the ship, are chief and above, in respect of their office, the prince himself, and their commands ought to be attended by all the mariners: unless it be in manifest error, wherein it is granted any passenger may reprove the pilot.

4. Query, Whether the meanest sailor (in respect of his skill and service) be not to be preferred before the prince himself?

Fourthly, I ask, if the prince and his attendants be unskilful in the ship’s affairs, whether every sailor and mariner, the youngest and lowest, be not, so far as concerns the ship, to be preferred before the prince’s followers, and the prince himself? and their counsel and advice more to be attended to, and their service more to be desired and respected, and the prince to be requested to stand by and let the business alone in their hands?

5. Query.

Fifthly, in case a wilful king and his attendants, out of opinion of their skill, or wilfulness of passion, would so steer the course, trim sail, &c., as that in the judgment of the master and seamen the ship and lives shall be endangered: whether, in case humble persuasions prevail not, ought not the ship’s company to refuse to act in such a course, yea, and, in case power be in their hands, resist and suppress these dangerous practices of the prince and his followers, and so save the ship?

6. Query, Whether, if the master of the ship gratify the prince to the casting away of the ship and prince, &c., he be not guilty, and liable to answer?

Lastly, suppose the master, out of base fear and cowardice, or covetous desire of reward, shall yield to gratify the mind of the prince, contrary to the rules of art and experience, &c., and the ship come in danger, and perish, and the prince with it: if the master get to shore, whether may he not be justly questioned, yea, and suffer as guilty of the prince’s death, and those that perished with him? These cases are clear, wherein, according to this similitude, the prince ought not to govern and rule the actions of the ship, but such whose office, and charge, and skill it is.

The application in general of the ship to the church, &c.

The result of all is this: the church of Christ is the ship, wherein the prince—if a member, for otherwise the case is altered—is a passenger. In this ship the officers and governors, such as are appointed by the Lord Jesus, they are the chief, and in those respects above the prince himself, and are to be obeyed and submitted to in their works and administrations, even before the prince himself.

The meanest Christian according to his knowledge and grace to be preferred before the highest, who have received none or less grace of Christ.

In this respect every Christian in the church, man or woman, if of more knowledge and grace of Christ, ought to be of higher esteem, concerning religion and Christianity, than all the princes in the world who have either none or less grace or knowledge of Christ: although in civil things all civil reverence, honour, and obedience ought to be yielded by all men.

A true minister of Christ ought to walk by another rule than the command of civil authority in spiritual causes.

Therefore, if in matters of religion the king command what is contrary to Christ’s rule, though according to his persuasion and conscience, who sees not that, according to the similitude, he ought not to be obeyed? Yea, and (in case) boldly, with spiritual force and power, he ought to be resisted. And if any officer of the church of Christ shall out of baseness yield to the command of the prince, to the danger of the church and souls committed to his charge, the souls that perish, notwithstanding the prince’s command, shall be laid to his charge.

Former positions compared with this similitude, and found to contradict each other.

If so, then I rejoin thus: how agree these truths of this similitude with those former positions, viz., that the civil magistrate is keeper of both tables, that he is to see the church do her duty, that he ought to establish the true religion, suppress and punish the false, and so consequently must discern, judge, and determine what the true gathering and governing of the church is, what the duty of every minister of Christ is, what the true ordinances are, and what the true administrations of them; and where men fail, correct, punish, and reform by the civil sword? I desire it may be answered, in the fear and presence of Him whose eyes are as a flame of fire, if this be not—according to the similitude, though contrary to their scope in proposing of it—to be governor of the ship of the church, to see the master, pilot, and mariners do their duty, in setting the course, steering the ship, trimming the sails, keeping the watch, &c., and where they fail, to punish them; and therefore, by undeniable consequence, to judge and determine what their duties are, when they do right, and when they do wrong: and this not only to manifest error, (for then they say every passenger may reprove) but in their ordinary course and practice.

The similitude of the magistrate prescribing to the physician in civil things, but the physician to the magistrate concerning his body.

The similitude of a physician obeying the prince in the body politic, but prescribing to the prince concerning the prince’s body, wherein the prince, unless the physician manifestly err, is to be obedient to the physician, and not to be judge of the physician in his art, but to be ruled and judged as touching the state of his body by the physician:—I say this similitude and many others suiting with the former of a ship, might be alleged to prove the distinction of the civil and spiritual estate, and that according to the rule of the Lord Jesus in the gospel, the civil magistrate is only to attend the calling of the civil magistracy concerning the bodies and goods of the subjects, and is himself, if a member of the church and within, subject to the power of the Lord Jesus therein, as any member of the church is, 1 Cor. v.

CHAP. CXXVII.

Peace. Dear Truth, you have uprightly and aptly untied the knots of that eleventh head; let me present you with the twelfth head, which is,

Concerning the magistrates’ power in the censures of the church.

The twelfth head examined.

“First,” say they, “he hath no power to execute, or to substitute any civil officer to execute, any church censure, under the notion of civil or ecclesiastical men.

“Secondly, though a magistrate may immediately civilly censure such an offender, whose secret sins are made manifest by their casting out to be injurious to the good of the state, yet such offences of excommunicate persons, which manifestly hurt not the good of the state, he ought not to proceed against them, sooner or later, until the church hath made her complaint to him, and given in their just reasons for help from them. For to give liberty to magistrates, without exception, to punish all excommunicate persons within so many months, may prove injurious to the person who needs, to the church who may desire, and to God who calls for longer indulgence from the hands of them.

“Thirdly, for persons not excommunicate, the magistrate hath no power immediately to censure such offences of the church members by the power of the sword, but only for such as do immediately hurt the peace of the state: because the proper end of civil government being the preservation of the peace and welfare of the state, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace.

“Hence, first, magistrates have no power to censure for secret sins, as deadness [or] unbelief, because they are secret, and not yet come forth immediately to hurt the peace of the state; we say immediately, for every sin, even original sin, remotely hurts the civil state.

“Secondly, hence they have no power to censure for such private sins in church members, which being not heinous may be best healed in a private way by the churches themselves. For that which may be best healed by the church, and yet is prosecuted by the state, may make a deeper wound and greater rent in the peace both of church and state: the magistrates also being members of the church, are bound to the rule of Christ, viz., not to produce any thing in public against a brother, which may be best healed in a private way.

“Now we call that private,

“First, which is only remaining in families, not known of others: and therefore a magistrate to hear and prosecute the complaint of children against their parents, servants against masters, wives against their husbands, without acquainting the church first, transgresseth the rule of Christ.

“Secondly, that which is between members of the same church, or of divers churches: for it was a double fault of the Corinthians, 1 Cor. vi., first to go to law, secondly, to do it before an infidel, seeing the church was able to judge of such kind of differences by some arbitrators among themselves. So that the magistrates should refer the differences of church members to private healing, and try that way first: by means whereof the churches should be free from much scandal, and the state from much trouble, and the hearts of the godly from much grief in beholding such breaches.

“Thirdly, such offences which the conscience of a brother dealing with another privately, dares not as yet publish openly, coming to the notice of the magistrate accidentally, he ought not to make public as yet, nor to require the grand jury to present the same, no more than the other private brother, who is dealing with him, until he see some issue of the private way.

“Thirdly, hence they have no power to put any to an oath, ex officio, to accuse themselves, or the brethren, in case either criminis suspecti, or prætensi, because this preserves not, but hurts many ways the peace of the state, and abuseth the ordinance of an oath, which is ordained to end controversies, not to begin them, Heb. vi. 16.

“Fourthly, hence they have no power to censure any for such offences as break either no civil law of God, or law of the state published according to it: for the peace of the state being preserved by wholesome laws, when they are not hurt, the peace is not hurt.”

Truth. In this passage, as I said before, I observe how weakly and partially they deal with the souls of magistrates, in telling them they are the guardians of both tables, must see the church do her duty, punish, &c.; and yet in this passage the elders or ministers of the churches not only sit judges over the magistrates’ actions in church affairs, but in civil also, straitening and enlarging his commission according to the particular interests of their own ends, or at the best their consciences.

To give the government of the church to the civil magistrate (as before), and yet to abridge his conscience, what is it but to sport with holy things? &c.

I grant the word of the Lord is the only rule, light, and lantern in all cases concerning God or man, and that the ministers of the gospel are to teach this way, hold out this lantern unto the feet of all men; but to give such an absolute power in spiritual things to the civil magistrate, and yet after their own ends or consciences to abridge it, is but the former sporting with holy things, and to walk in contradictions, as before I noted.

Many of the particulars I acknowledge true, where the magistrate is a member of the church; yet some passages call for explication, and some for observation.

First, in that they say the civil magistrate ought not to proceed against the offences of an excommunicate person, which manifestly hurt not the good of the state, until the church hath made her complaint for help from them, I observe two things:—

An evident contradiction. An excellent confession of the proper end of civil government. When civil laws are not broken, it is confessed that civil peace is not hurt.

First, a clear grant that when the church complaineth for help, then the magistrate may punish such offences as hurt not the good of the state: and yet in a few lines after they say, the magistrates have no power to censure such offences of church members by the power of the civil sword, but only such as do immediately hurt the peace of the civil state; and they add the reason, because the proper end of the civil government being the preservation of the peace and welfare of the state, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace. And in the last place, they acknowledge the magistrate hath no power to punish any for any such offences as break no civil law of God, or law of the state published according to it: “for the peace of the state,” say they, “being preserved by wholesome laws, when they are not hurt, the peace is not hurt.”

CHAP. CXXVIII.

Peace. Dear Truth, here are excellent confessions, unto which both truth and grace may gladly assent; but what is your second observation from hence?

A grievous charge against the Christian church, and the King of it.

Truth. I observe secondly, what a deep charge of weakness is laid upon the church of Christ, the laws, government, and officers thereof, and consequently upon the Lord Jesus himself: to wit, that the church is not enabled with all the power of Christ to censure sufficiently an offender—on whom yet they have executed the deepest censure in the world, to wit, cutting off from Christ, shutting out of heaven, casting to the devil—which offender’s crime reacheth not to hurt the good of the civil state; but that she is forced to make complaint to the civil state, and the officers thereof, for their help.

Oh! let not this be told in Gath, nor heard in Askelon! and oh! how dim must needs that eye be, which is bloodshot with that bloody and cruel tenent of persecution for cause of conscience!

Peace. But what should be meant by this passage, viz., “That they cannot give liberty to the magistrate to punish without exception all excommunicate persons, within so many months?”

A strange law in New England formerly, against excommunicate persons.

Truth. It may be this hath reference to a law made formerly in New England, that if an excommunicate person repented not within, as I have heard, three months after sentence of excommunication, then the civil magistrate might proceed with him.

A dangerous doctrine against all civil magistrates.

These worthy men see cause to question this law upon good reasons rendered, though it appears not by their words that they wholly condemn it, only they desire a longer time, implying that after some longer time the magistrate may proceed: and indeed I see not, but according to such principles, if the magistrate himself should be cast out, he ought to be proceeded against by the civil state, and consequently deposed and punished, as the pope teacheth: yea, though happily [haply?] he had not offended against either bodies or goods of any subject.

Many sins prohibited to be punished by the magistrate, and yet they also charge him to punish all sin, Rom. xiii.

Thirdly, from this confession, that the magistrate ought not to punish for many sins above-mentioned, I observe how they cross the plea which commonly they bring for the magistrates punishing of false doctrines, heretics, &c., (viz., Rom. xiii., The magistrate is to punish them that do evil); and when it is answered, True, evil against the second table, which is there only spoken of, and against the bodies and goods of the subject, which are the proper object of the civil magistrate, as they confess: it is replied, Why? is not idolatry sin? heresy, sin? schism and false worship, sin? Yet here in this passage many evils, many sins, even of parents against their children, masters against their servants, husbands against their wives, the magistrate ought not to meddle with.

Original sin charged to hurt remotely (but falsely) the civil state.

Fourthly. I dare not assent to that assertion, “That even original [sin] remotely hurts the civil state.” It is true some do, as inclinations to murder, theft, whoredom, slander, disobedience to parents, and magistrates; but blindness of mind, hardness of heart, inclination to choose or worship this or that God, this or that Christ, beside the true, these hurt not remotely the civil state, as not concerning it, but the spiritual.

Magistrates strangely forbidden to hear civil complaints.

Peace. Let me, in the last place, remind you of their charge against the magistrate, and which will necessarily turn to my wrong and prejudice: they say, the magistrate, in hearing and prosecuting the complaints of children against their parents, of servants against their masters, of wives against their husbands, without acquainting the church first, transgresseth the rule of Christ.

Truth. Sweet Peace, they that pretend to be thy dearest friends, will prove thy bitter enemies.

First, I ask for one rule out of the Testament of the Lord Jesus, to prove this deep charge and accusation against the civil magistrate?

Thousands of commonweals where no true church of Christ.

Secondly, this is built upon a supposition of what rarely falls out in the world, to wit, that there must necessarily be a true church of Christ in every lawful state, unto whom these complaints must go: whereas, how many thousand commonweals have been and are, where the name of Christ hath not (or not truly) been founded!

The complaints of families properly fall into the cognizance of the civil magistrate.

Thirdly, the magistrates’ office, according to their own grant, properly respecting the bodies and goods of their subjects, and the whole body of the commonweal being made up of families, as the members constituting that body, I see not how, according to the rule of Christ, Rom. xiii., the magistrate may refuse to hear and help the just complaints of any such petitioners—children, wives, and servants—against oppression, &c.

They who give to magistrates more than is due, are most apt to disrobe them of what is theirs.

Peace. I have long observed, that such as have been ready to ascribe to the civil magistrate and his sword more than God hath ascribed, have also been most ready to cut off the skirts, and, in case of his inclining to another conscience than their own, to spoil him of the robe of that due authority with which it hath pleased God and the people to invest and clothe him.

But I shall now present you with the thirteenth head, whose title is,—

CHAP. CXXIX.

13th head.

What power magistrates have in public assemblies of churches.

“First,” say they, “the churches have power to assemble and continue such assemblies for the performance of all God’s ordinances, without or against the consent of the magistrate, renuente magistratu, because—

“Christians are commanded so to do, Matt. xxviii. 18-20.

“Also, because an angel from God commanded the apostles so to do, Acts v. 20.

“Likewise from the practice of the apostles, who were not rebellious or seditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28.

“Further, from the practice of the primitive church at Jerusalem, who did meet, preach, pray, minister sacraments, censures, Acts iv. 23, renuente magistratu.

“Moreover, from the exhortation to the Hebrews, [chap.] x. 25, not to forsake their assemblies, though it were in dangerous times; and if they might do this under professed enemies, then we may much more under Christian magistrates, else we were worse under Christian magistrates than heathen: therefore magistrates may not hinder them herein, as Pharaoh did the people from sacrificing, for wrath will be upon the realm, and the king and his sons, Ezra vii. 23.

“Secondly, it hath been a usurpation of foreign countries and magistrates to take upon them to determine times and places of worship; rather let the churches be left herein to their inoffensive liberty.

“Thirdly, concerning the power of synod assemblies:—

“First, in corrupt times, the magistrate, desirous to make reformation of religion, may and should call those who are most fit in several churches to assemble together in a synod, to discuss and declare from the word of God matters of doctrine and worship, and to help forward the reformation of the churches of God: this did Josiah.

“Secondly, in the reformed times, he ought to give liberty to the elders of several churches to assemble themselves by their own manual and voluntary agreement, at convenient times, as the means appointed by God whereby he may mediately reform matters amiss in churches, which immediately he cannot nor ought not to do.

“Thirdly, those meetings for this end we conceive may be of two sorts.

“1. Monthly, of some of the elders and messengers of the churches.

“2. Annual, of all the messengers and elders of the churches.

“First. Monthly, of some: first, those members of churches which are nearest together, and so may most conveniently assemble together, may, by mutual agreement, once in a month, consult of such things as make for the good of the churches.

“Secondly. The time of this meeting may be sometimes at one place, sometimes at another, upon the lecture day of every church where lectures are: and let the lecture that day be ended by eleven of the clock.

“Thirdly. Let the end of this assembly be to do nothing by way of authority, but by way of counsel, as the need of churches shall require.

“Secondly, annual, of all the elders within our jurisdiction or others, whereto the churches may send once in the year to consult together for the public welfare of all the churches.

“First. Let the place be sometimes at one church, sometimes at another, as reasons for the present may require.

“Secondly. Let all the churches send their weighty questions and cases, six weeks or a month before the set time, to the church where the assembly is to be held, and the officers thereof disperse them speedily to all the churches, that so they may have time to come prepared to the discussing of them.

“Thirdly. Let this assembly do nothing by authority, but only by counsel, in all cases which fall out, leaving the determination of all things to particular churches within themselves, who are to judge and so to receive all doctrines and directions agreeing only with the word of God.”

The grounds of these assemblies.

“First. Need of each other’s help, in regard of daily emergent troubles, doubts, and controversies.

“Secondly, Love of each other’s fellowship.

“Thirdly. Of God’s glory, out of a public spirit to seek the welfare of the churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28.

“Fourthly. The great blessing and special presence of God upon such assemblies hitherto.

“Fifthly. The good report the elders and brethren of churches shall have hereby, by whose communion of love others shall know they are the disciples of Christ.”

CHAP. CXXX.

A strange double picture.

Truth. I may well compare this passage to a double picture; on the first part or side of it a most fair and beautiful countenance of the pure and holy word of God: on the latter side or part, a most sour and uncomely, deformed look of a mere human invention.

The great privileges of the true spouse, or church of Christ.

Concerning the former, they prove the true and unquestionable power and privilege of the churches of Christ to assemble and practise all the holy ordinances of God, without or against the consent of the magistrate.

Their arguments from Christ’s and the angels’ voice, from the apostles’ and churches’ practice, I desire may take deep impression, written by the point of a diamond, the finger of God’s Spirit, in all hearts whom it may concern.

This liberty of the churches of Christ, he enlargeth and amplifieth so far, that he calls it a usurpation of some magistrates to determine the time and place of worship: and says, that rather the churches should be left to their inoffensive liberty.

To hold with light and walk in darkness.

Upon which grant I must renew my former query, whether this be not to walk in contradictions, to hold with light yet walk in darkness? for,—

The magistrate lift up to be the chief governor of the church, and yet cast down not to have power to appoint the place or time of meeting.

How can they say the magistrate is appointed by God and Christ the guardian of the Christian church and worship, bound to set up the true church, ministry, and ordinances, to see the church do her duty, that is, to force her to it by the civil sword: bound to suppress the false church, ministry, and ordinances, and therefore, consequently, to judge and determine which is the true church, which is the false, and what is the duty of the church officers and members of it, and what not: and yet, say they, the churches must assemble, and practise all ordinances, without his consent, yea, against it. Yea, and he hath not so much power as to judge what is a convenient time and place for the churches to assemble in; which if he should do, he should be a usurper, and should abridge the church of her inoffensive liberty.

Two similitudes, illustrating the magistrate cannot be both governor of the church, and yet usurper in commanding.

As if the master or governor of a ship had power to judge who were true and fit officers, mariners, &c., for the managing of the ship, and were bound to see them each perform his duty, and to force them thereunto, and yet he should be a usurper if he should abridge them of meeting and managing the vessel at their pleasure, when they please, and how they please, without and against his consent. Certainly, if a physician have power to judge the disease of his patient, and what course of physic he must use, can he be counted a usurper unless the patient might take what physic himself pleased, day or night, summer or winter, at home in his chamber or abroad in the air?

If a church may assemble without and against the magistrate’s consent (as is affirmed), then much more constitute and become a church, &c.

Secondly, by their grant in this passage, that God’s people may thus assemble and practise ordinances without and against the consent of the magistrate, I infer, then also may they become a church, constitute and gather without or against the consent of the magistrate. Therefore may the messengers of Christ preach and baptize, that is, make disciples and wash them into the true profession of Christianity, according to the commission, though the magistrate determine and publicly declare such ministers, such baptisms, such churches to be heretical.

Thirdly, it may here be questioned, what power is now given to the civil magistrate in church matters and spiritual affairs?

If it be answered, that although God’s people may do this against the magistrates’ consent, yet others may not:

Gross partiality.

I answer, as before, who sees not herein partiality to themselves? God’s people must enjoy their liberty of conscience, and not be forced; but all the subjects in a kingdom or monarchy, or the whole world beside, must be compelled by the power of the civil sword to assemble thus and thus.

Secondly, I demand, who shall judge whether they are God’s people or no? for they say, whether the magistrate consent or consent not, that is, judge so or not, they ought to go on in the ordinances, renuente magistratu.

If the civil magistrate be to build the spiritual or Christian house, he must judge in the matter.

How agrees this with their former and general assertion, that the civil magistrate must set up the Christian church and worship? Therefore, by their own grant, he must judge the godly themselves, he must discern who are fit matter for the house of God, living stones, and what unfit matter, trash and rubbish.

A close and faithful interrogatory to the consciences of the authors of these positions.

Those worthy men, the authors of these positions, and others of their judgment, have cause to examine their souls with fear and trembling in the presence of God upon this interrogatory, viz., whether or no this be not the bottom and root of the matter: if they could have the same supply of maintenance without the help of the civil sword, or were persuaded to live upon the voluntary contribution of poor saints, or their own labour, as the Lord Jesus and his first messengers did:—I say, if this lay not in the bottom, whether or no they could not be willingly shut of the civil power, and left only to their inoffensive liberties?

A sad query to some concerning their practice.

I could also put a sad query to the consciences of some, viz., what should be the reason why in their native country, where the magistrate consenteth not, they forebore to practise such ordinances as now they do, and intended to do so soon as they got into another place where they might set up magistrates of their own, and a civil sword? &c. How much is it to be feared, that in case their magistrate should alter, or their persons be cast under a magistracy prohibiting their practice, whether they would then maintain their separate meetings without and against the consent of the magistrate, renuente magistratu.

A marvellous challenge of more liberty to Christians under a Christian magistrate than under the heathen.

Lastly, it may be questioned, how it comes to pass that in pleading for the church’s liberty more now under the Christian magistrate, since the Christians took that liberty in dangerous times under the heathen, why he quotes to prove such liberty, Pharaoh’s hindering the Israelites from worship, and, Ezra vii. 23, Artaxerxes’s fear of wrath upon the realm?

Are not all their hopes and arguments built upon the Christian magistrate, whom, say they, the first Christians wanted? and yet do they scare the Christian magistrate, whom they account the governor of the church, with Pharaoh and Artaxerxes, that knew not God, expecting that the Christian magistrate should act and command no more in God’s worship than they.

But what can those instances of Pharaoh’s evil in hindering the Israelites worshipping of God, and Artaxerxes giving liberty to Israel to worship God and build the temple, what can they prove but a duty in all princes and civil magistrates to take off the yoke of bondage, which commonly they lay on the necks of the souls of their subjects in matters of conscience and religion?

CHAP. CXXXI.

If the magistrates were appointed by Christ Jesus governors of his kingdom, it were not reasonable that Christians should more freely break the commands of the Christian than of the heathen magistrate.

Peace. It is plausible, but not reasonable, that God’s people should (considering the drift of these positions) expect more liberty under a Christian than under a heathen magistrate. Have God’s people more liberty to break the command of a Christian than a heathen governor? and so to set up Christ’s church and ordinances after their own conscience against his consent, more than against the consent of a heathen or unbelieving magistrate? What is become of all the great expectation what a Christian magistrate may and ought to do in establishing the church, in reforming the church, and in punishing the contrary? It is true, say they, in Christ’s time, and in the time of the first ministers and churches, there were no Christian magistrates, and therefore in that case, it was in vain for Christians to seek unto the heathen magistrates to govern the church, suppress heretics, &c.; but now we enjoy Christian magistrates, &c.

Truth. All reason and religion would now expect more submission thereof, in matters concerning Christ, to a Christian magistrate, than to a pagan or anti-christian ruler! But, dear Peace, the day will discover, the fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble, though built, in men’s upright intention, on that foundation, Jesus Christ.

The necessity of civil government in general of God, but the special kinds of men, 1 Pet. ii. 13.

But, to wind up all, as it is most true that magistracy in general is of God, Rom. xiii., for the preservation of mankind in civil order and peace—the world otherwise would be like the sea, wherein men, like fishes, would hunt and devour each other, and the greater devour the less:—so also it is true, that magistracy in special for the several kinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever the people shall agree to set up, whether he receive Christianity before he be set in office, or whether he receive Christianity after, he receives no more power of magistracy than a magistrate that hath received no Christianity. For neither of them both can receive more than the commonweal, the body of people and civil state, as men, communicate unto them, and betrust them with.

Civil magistrates are derivatives from the fountains or bodies of people.

All lawful magistrates in the world, both before the coming of Christ Jesus and since, (excepting those unparalleled typical magistrates of the church of Israel) are but derivatives and agents immediately derived and employed as eyes and hands, serving for the good of the whole: hence they have and can have no more power than fundamentally lies in the bodies or fountains themselves, which power, might, or authority is not religious, Christian, &c., but natural, human, and civil.

A believing magistrate no more a magistrate than an unbelieving.

And hence it is true, that a Christian captain, Christian merchant, physician, lawyer, pilot, father, master, and so consequently magistrate, &c., is no more a captain, merchant, physician, lawyer, pilot, father, master, magistrate, &c., than a captain, merchant, &c., of any other conscience or religion.

The excellency of Christianity in all callings.

It is true, Christianity teaches all these to act in their several callings to a higher ultimate end, from higher principles, in a more heavenly and spiritual manner, &c.

CHAP. CXXXII.

Peace. Oh! that thy light and brightness, dear Truth, might shine to the dark world in this particular: let it not therefore be grievous, if I request a little further illustration of it.

The magistrate like a pilot in the ship of the commonweal. Christianity steers a Christian pilot’s course. The Christian pilot hath no more power over the souls of his mariners or passengers, than the unchristian or pagan pilot.

Truth. In his season, God will glorify himself in all his truths. But to gratify thy desire, thus: A pagan or anti-christian pilot may be as skilful to carry the ship to its desired port, as any Christian mariner or pilot in the world, and may perform that work with as much safety and speed: yet have they not command over the souls and consciences of their passengers, or mariners under them, although they may justly see to the labour of the one, and the civil behaviour of all in the ship. A Christian pilot, he performs the same work, as likewise doth the metaphorical pilot in the ship of the commonweal, from a principle of knowledge and experience; but more than this, he acts from a root of the fear of God and love to mankind in his whole course. Secondly, his aim is more to glorify God, than to gain his pay, or make his voyage. Thirdly, he walks heavenly with men and God, in a constant observation of God’s hand in storms, calms, &c. So that the thread of navigation being equally spun by a believing or unbelieving pilot, yet is it drawn over with the gold of godliness and Christianity by a Christian pilot, while he is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the Christian pilot’s power over the souls and consciences of his sailors and passengers is not greater than that of the anti-christian, otherwise than he can subdue the souls of any by the two-edged sword of the Spirit, the word of God, and by his holy demeanour in his place, &c.

Peace. I shall present you with no other consideration in this first part of the picture, but this only.

The terms heathen and Christian magistrate.

Although the term heathen is most commonly appropriated to the wild naked Americans, &c., yet these worthy men justly apply it even to the civilized Romans, &c.; and consequently must it be applied to the most civilized anti-christians, who are not the church and people of God in Christ.

Truth. The word ‎ ‏גּוֹיִם‏‎‏ in the Hebrew, and ἔθνη in the Greek, signifies no more than the Gentiles, or nations of the earth, which were without and not within the true typical national church of the Jews before Christ; and since his coming, the Gentiles, or nations of the world, who are without that one holy nation of the Christian Israel, the church gathered unto Christ Jesus, in particular and distinct congregations all the world over.

All out of Christ are heathens, that is of the nations, or Gentiles.

Translators promiscuously render the words, Gentiles, heathens, nations: whence it is evident that even such as profess the name of Christ in an unregenerate and impenitent estate, whether papist, or protestant, are yet without: that is, heathen, Gentile, or of the nations.

CHAP. CXXXIII.

Peace. Dear Truth, it is now time to cast your eye on the second part of this head or picture, uncomely and deformed.

Truth. It contains two sorts of religious meetings or assemblies.

First, more extraordinary and occasional, for which he quotes the practice of Josiah.

Josiah a type of Christ Jesus, the king of the church.

An. Josiah was in the type: so are not now the several governors of commonweals, kings or governors of the church or Israel; whose state I have proved to be a non-such, and not to be paralleled but in the antitype, the particular church of Christ, where Christ Jesus alone sits King in his own most holy government.