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.

CHAP. LXXXII.

Truth. What hast thou there?

A strange model of a church and commonweal, after the Mosaical and Jewish pattern.

Peace. Here is a combination of thine own children against thy very life and mine: here is a model, framed by many able, learned, and godly hands, of such a church and commonweal as wakens Moses from his unknown grave, and denies Jesus yet to have seen the earth.

Truth. Begin, sweet Peace, read and propound. My hand shall not be tired with holding the balances of the sanctuary: do thou put in, and I shall weigh as in the presence of Him whose pure eyes cannot behold iniquity.

Matt. xvi. 19, with John xx. 23, Rom. xiii. 1, Matt. x. 18, Tit. iii. 1, Acts xv. 20, Isa. xlix. 23, Gal. iii. 28.

Peace. Thus, then, speaks the preface or entrance: “Seeing God hath given a distinct power to church and commonweal, the one spiritual (called the power of the keys), the other civil (called the power of the sword), and hath made the members of both societies subject to both authorities, so that every soul in the church is subject to the higher powers in the commonweal, and every member of the commonweal, being a member of the church, is subject to the laws of Christ’s kingdom, and in him to the censures of the church:—the question is, how the civil state and the church may dispense their several governments without infringement and impeachment of the power and honour of the one or of the other, and what bounds and limits the Lord hath set between both the administrations.”

Christ’s power in his church confessed to be above all magistrates’ in spiritual things.

Truth. From that conclusion, dear Peace, that “every member of the commonweal, being a member of the church, is subject to the laws of Christ’s kingdom, and in Him to the censures of the church:”—I observe, that they grant the church of Christ in spiritual causes to be superior and over the highest magistrates in the world, if members of the church.

Hence therefore I infer, may she refuse to receive, and may also cast forth any, yea, even the highest, if obstinate in sin, out of her spiritual society.

Hence, in this spiritual society, that soul who hath most of Christ, most of his Spirit, is most (spiritually) honourable, according to the scriptures quoted, Acts xv. 20; Isa. xlix. 23; Gal. iii. 28.

And if so, how can this stand with their common tenent that the civil magistrate must keep the first table: set up, reform the church: and be judge and governor in all ecclesiastical as well as civil causes?[205]

Isa. xlix. 23, lamentably wrested.

Secondly, I observe the lamentable wresting of this one scripture, Isa. xlix. 23. Sometimes this scripture must prove the power of the civil magistrates, kings, and governors over the church in spiritual causes, &c. Yet here this scripture is produced to prove kings and magistrates (in spiritual causes) to be censured and corrected by the same church. It is true in several respects, he that is a governor may be a subject; but in one and the same spiritual respect to judge and to be judged, to sit on the bench and stand at the bar of Christ Jesus, is as impossible as to reconcile the east and west together.

CHAP. LXXXIII.

The first head, that both jurisdictions may stand together.

The first head examined. John xvii. 36. Jer. xxix. 7. Ezra vii. 23, Rom. i. 2, 3, 1 Tim. ii. 2.

Peace. “Whereas divers affecting transcending power to themselves over the church, have persuaded the princes of the world that the kingdom of Christ in his church cannot rise or stand without the falls of those commonweals wherein it is set up, we do believe and profess the contrary to this suggestion; the government of the one being of this world, the other not; the church helping forward the prosperity of the commonweal by means only ecclesiastical and spiritual; the commonweal helping forward her own and the church’s felicity by means political or temporal:—the falls of commonweals being known to arise from their scattering and diminishing the power of the church, and the flourishing of commonweals with the well ordering of the people, even in moral and civil virtues, being observed to arise from the vigilant administration of the holy discipline of the church: as Bodin, a man not partial to church discipline, plainly testifieth. The vices in the free estate of Geneva, que legibus nusquam vindicantur, by means of church discipline, sine vi et tumultu coercentur; the Christian liberty not freeing us from subjection to authority, but from enthralment and bondage unto sin.”[206]

The civil commonweal and the spiritual commonweal, the church, not inconsistent, though independent the one on the other.

Truth. Ans. From this conclusion, that the church, or kingdom of Christ, may be set up without prejudice of the commonweal, according to John xviii. 36, My kingdom is not of this world, &c., I observe, that although the kingdom of Christ, the church, and the civil kingdom or government be not inconsistent, but that both may stand together; yet that they are independent according to that scripture, and that therefore there may be, as formerly I have proved, flourishing commonweals and societies of men, where no church of Christ abideth. And, secondly, the commonweal may be in perfect peace and quiet, notwithstanding the church, the commonweal of Christ, be in distractions and spiritual oppositions, both against their religions and sometimes amongst themselves, as the church of Christ in Corinth troubled with divisions, contentions, &c.

Secondly, I observe, it is true the church helpeth forward the prosperity of the commonweal by spiritual means, Jer. xxix. 7. The prayers of God’s people procure the peace of the city where they abide; yet, that Christ’s ordinances and administrations of worship are appointed and given by Christ to any civil state, town, or city, as is implied by the instance of Geneva, that I confidently deny.

Christ’s ordinances put upon a whole city or nation, may more civilize, and moralize, but never Christianize them.

The ordinances and discipline of Christ Jesus, though wrongfully and profanely applied to natural and unregenerate men, may cast a blush of civility and morality upon them, as in Geneva and other places—for the shining brightness of the very shadow of Christ’s ordinances casts a shame upon barbarism and incivility—yet withal, I affirm, that the misapplication of ordinances to unregenerate and unrepentant persons hardens up their souls in a dreadful sleep and dream of their own blessed estate, and sends millions of souls to hell in a secure expectation of a false salvation.

CHAP. LXXXIV.

The second head, concerning superiority of each power.

The second head, concerning superiority of each power, Rom. xiii. 1-3; Isa. xlix. 23. Luke xii. 14, John viii. 11. And that judicium of the church in lawsuits, 1 Cor. vi. 2, is only arbitrarium, not coactivum.

Peace. “Because contention may arise in future times which of these powers under Christ is the greatest, as it hath been under anti-christ, we conceive, first, that the power of the civil magistrate is superior to the church policy in place, honours, dignity, earthly power, in the world; and the church superior to him, being a member of the church, ecclesiastically; that is, in a church way, ruling and ordering him by spiritual ordinances according to God’s [word], for his soul’s health, as any other member. So that all the power the magistrate hath over the church is temporal, not spiritual; and all the power the church hath over the magistrate is spiritual, not temporal. And as the church hath no temporal power over the magistrate, in ordine ad bonum spirituale; so the magistrate hath no spiritual power over the church in ordine ad bonum temporale.

“Secondly, the delinquency of either party calleth for the exercise of the power of terror from the other part; for no rulers ordained of God are a terror to good works, but to evil, Rom. xiii. 3. So that if the church offend, the offence of the church calleth upon the civil magistrate, either to seek the healing thereof as a nursing father, by his own grave advice and the advice of other churches; or else, if he cannot so prevail, to put forth and exercise the superiority of his power in redressing what is amiss, according to the quality of the offence, by the course of civil justice.

“On the other side, if the magistrate being a member of the church shall offend, the offence calleth upon the church either to seek the healing thereof in a brotherly way, by conviction of his sin; or else, if they cannot prevail, then to exercise the superiority of their power in removing of the offence, and recovering of the offender, by church censures.”

Answer. A contradiction, to make the magistrate supreme judge in spiritual causes, and yet to have no spiritual power.

Truth. If the end of spiritual or church power is bonum spirituale, a spiritual good: and the end of civil or state power is bonum temporale, a temporal good; and secondly, if the magistrate have no spiritual power to attain to his temporal end, no more than a church hath any temporal power to attain to her spiritual end, as is confessed:—I demand, if this be not a contradiction against their own disputes, tenets, and practices, touching that question of persecution for cause of conscience. For if the magistrate be supreme judge, and so, consequently, give supreme judgment, sentence, and determination, in matters of the first table and of the church, and be custos utriusque tabulæ, [the] keeper of both tables (as they speak), and yet have no spiritual power as is affirmed—how can he determine what the true church and ordinances are, and then set them up with the power of the sword? How can he give judgment of a false church, a false ministry, a false doctrine, false ordinances, and with a civil sword pull them down, if he have no spiritual power, authority, or commission from Christ Jesus for these ends and purposes?

Further, I argue thus: If the civil officer of state must determine, judge, and punish in spiritual causes, his power, authority, and commission must be either spiritual or civil, or else he hath none at all: and so acts without a commission and warrant from the Lord Jesus; and so, consequently, [he] stands guilty at the bar of Christ Jesus, to answer for such his practice as a transcendent delinquent.

The civil magistrate confessed to have no civil power over the souls of men: nor spiritual.

Now for civil power, these worthy authors confess that the government of the civil magistrate extendeth no further than over the bodies and goods of the subject, and therefore hath no civil power over the soul, and therefore, say I, not in soul-causes.

Secondly. It is here confessed, in this passage, that to attain his civil end, or bonum temporale, he hath no spiritual power; and therefore, of necessity, out of their own mouths must they be judged for provoking the magistrate, without either civil or spiritual power, to judge, punish, and persecute in spiritual causes; and to fear and tremble, lest they come near those frogs which proceed out of the mouth of the dragon, and beast, and false prophet, who, by the same arguments which the authors here use, stir up the kings of the earth to make war against the Lamb, Christ Jesus, and his followers, Rev. xvii. 14.

CHAP. LXXXV.

In the next place, I observe upon the point of delinquency, such a conclusion as heaven and earth may stand amazed at. If the church offend, say they, after advice refused, in conclusion the magistrate must redress, that is punish the church, that is in church offences and cases, by a course of civil justice.

On the other side, if the civil magistrate offend after admonition used, and not prevailing, in conclusion the church proceeds to censure, that is to excommunication, as is afterward more largely proved by them.

The magistrate and the church, by the author’s grounds, at one and the same time, in one and the same cause, made the judges on the bench and delinquents at the bar.

Now I demand, if the church be a delinquent, who shall judge? It is answered, the magistrate. Again, if the magistrate be a delinquent, I ask who shall judge? It is answered, the church. Whence I observe—which is monstrous in all cases in the world—that one person, to wit, the church or magistrate, shall be at one time the delinquent at the bar and the judge upon the bench. This is clear thus: The church must judge when the magistrate offends; and yet the magistrate must judge when the church offends. And so, consequently, in this case [the magistrate] must judge, whether she contemn civil authority in the second table, for thus dealing with him: or whether she have broken the rules of the first table, of which (say they) God hath made him keeper and conserver. And therefore, though the church make him a delinquent at the bar, yet by their confession God hath made him a judge on the bench. What blood, what tumults, have been and must be spilt upon these grounds?

Peace. Dear Truth, no question but the church may punish the magistrate spiritually, in spiritual cases; and the magistrate may punish the church civilly, in civil cases; but that for one and the same cause the church must punish the magistrate, and the magistrate the church, this seems monstrous, and needs explication.

An illustration, demonstrating that the civil magistrate cannot have power over the church in spiritual or church causes.

Truth. Sweet Peace, I illustrate with this instance: A true church of Christ, of which, according to the authors’ supposition, the magistrate is a member, chooseth and calls one of her members to office. The magistrate opposeth. The church, persuaded that the magistrates’ exceptions are insufficient—according to her privilege, which these authors maintain against the magistrates’ prohibition—proceeds to ordain her officer. The magistrate chargeth the church to have made an unfit and unworthy choice, and, therefore, according to his place and power, and according to his conscience and judgment, he suppresseth such an officer, and makes void the church’s choice. Upon this the church complains against the magistrate’s violation of her privileges given her by Christ Jesus, and cries out that the magistrate is turned persecutor, and, not prevailing with admonition, she proceeds to excommunication against him. The magistrate, according to his conscience, endures not such profanation of ordinances as he conceives; and therefore, if no advice and admonition prevail, he proceeds against such obstinate abusers of Christ’s holy ordinances (as the authors grant he may) in civil court of justice, yea, and—I add according to the pattern of Israel—cuts them off by the sword, as obstinate usurpers and profaners of the holy things of Christ.

The punishments civil which the magistrate inflicts upon the church for civil crimes, lawful and necessary.

I demand, what help hath any poor church of Christ in this case, by maintaining this power of the magistrate to punish the church of Christ, I mean in spiritual and soul-cases? for otherwise I question not but he may put all the members of the church to death justly, if they commit crimes worthy thereof, as Paul spake, Acts xxv. 11.

Shall the church here fly to the pope’s sanctuary against emperors and princes excommunicate, to wit, give away their crowns, kingdoms, or dominions, and invite foreign princes to make war upon them and their territories? The authors surely will disclaim this; and yet I shall prove their tenets tend directly unto such a practice.

Or secondly, shall she say the magistrate is not a true magistrate, because not able to judge and determine in such cases? This their confession will not give them leave to say, because they cannot deny unbelievers to be lawful magistrates: and yet it shall appear, notwithstanding their confession to the contrary, their tenets imply that none but a magistrate after their own conscience is a lawful magistrate.

Therefore, thirdly, they must ingenuously and honestly confess, that if it be the duty of the magistrate to punish the church in spiritual cases, he must then judge according to his conscience and persuasion, whatever his conscience be: and then let all men judge into what a woful state they bring both the civil magistrate and church of Christ, by such a church-destroying and state-destroying doctrine.

Peace. Some will here say, in such a case either the magistrate or the church must judge; either the spiritual or civil state must be supreme.

[Truth.] I answer, if the magistrate be of another religion,—

The true way of the God of peace in differences between the church and the magistrate.

First. What hath the church to judge him being without? 1 Cor. v. [12, 13.]

Secondly. If he be a member of the church, doubtless the church hath power to judge, in spiritual and soul-cases, with spiritual and church censures, all that are within, 1 Cor. v. 1-11.

Thirdly. If the church offend against the civil peace of the state, by wronging the bodies or goods of any, the magistrate bears not the sword in vain, Rom. xiii. 4, to correct any or all the members of the church. And this I conceive to be the only way of the God of peace.

CHAP. LXXXVI.

The third head concerns the end of both these powers.

[Peace.] “First, the common and last end of both is God’s glory, and man’s eternal felicity.

“Secondly. The proper ends—

“First, of commonwealth, is the procuring, preserving, increasing of external and temporal peace and felicity of the state, in all godliness and honesty, 1 Tim. ii. 1, 2.

“Secondly, of the church, a begetting, preserving, increasing of internal and spiritual peace and felicity of the church, in all godliness and honesty, Esay. ii. 3, 4, and ix. 7. So that magistrates have power given them from Christ in matters of religion, because they are bound to see that outward peace be preserved, not in all ungodliness and dishonesty, for such peace is Satanical; but in all godliness and honesty, for such peace God aims at. And hence the magistrate is custos of both the tables of godliness, in the first of honesty, in the second for peace’s sake. He must see that honesty be preserved within his jurisdiction, or else the subject will not be bonus cives. He must see that godliness as well as honesty be preserved, else the subject will not be bonus vir, who is the best bonus cives. He must see that godliness and honesty be preserved, or else himself will not be bonu magistratus.”[207]

Truth. In this passage here are divers particulars affirmed, marvellously destructive both to godliness and honesty, though under a fair mask and colour of both.

The garden of the church and the wilderness of the world made all one.

First, it will appear that in spiritual things they make the garden and the wilderness, as often I have intimated—I say the garden and the wilderness, the church and the world, are all one: for thus,

If the powers of the world, or civil state, are bound to propose external peace in all godliness for their end, and the end of the church be to preserve internal peace in all godliness, I demand, if their end (godliness) be the same, is not their power and state the same also? unless they make the church subordinate to the commonwealth’s end, or the commonweal subordinate to the church’s end, which—being the governor and setter up of it, and so consequently the judge of it—it cannot be.

The commonweal more charged by these authors with the worship and ordinances, than the church.

Now if godliness be the worshipping and walking with God in Christ, is not the magistrate and commonweal charged more by this tenet with the worship and ordinances of God, than the church? for the magistrate they charge with the external peace in godliness, and the church but with the internal.

I ask further, what is this internal peace in all godliness? whether intend they internal, within the soul, which only the eye of God can see, opposed to external, or visible, which man also can discern? or else, whether they mean internal, that is spiritual, soul-matters, matters of God’s worship? and then I say, that peace, to wit, of godliness or God’s worship, they had before granted to the civil state.

The authors of these positions never yet saw a true difference between the church of Christ and the world, in point of worship.

Peace. The truth is, as I now perceive, the best and most godly of that judgment declare themselves never to have seen a true difference between the church and the world, and the spiritual and civil state; and howsoever these worthy authors seem to make a kind of separation from the world, and profess that the church must consist of spiritual and living stones, saints, regenerate persons, and so make some peculiar enclosed ordinances, as the supper of the Lord, which none, say they, but godly persons must taste of; yet, by compelling all within their jurisdiction to an outward conformity of the church worship, of the word and prayer, and maintenance of the ministry thereof, they evidently declare that they still lodge and dwell in the confused mixtures of the unclean and clean, of the flock of Christ and herds of the world together—I mean, in spiritual and religious worship.

Truth. For a more full and clear discussion of this scripture, 1 Tim. ii. 1, 2, on which is weakly built such a mighty building, I shall propose and resolve these four queries.

CHAP. LXXXVII.

1 Tim. ii. 1, 2, discussed.

First, what is meant by godliness and honesty in this place?

Secondly, what may the scope of the Holy Spirit of God be in this place?

Thirdly, whether the civil magistrate was then custos utriusque tabulæ, keeper of both tables? &c.

Fourthly, whether a church, or congregation of Christians, may not live in godliness and honesty, although the civil magistrate be of another conscience and worship, and the whole state and country with him?

To the first, what is here meant by godliness and honesty?

Answ. I find not that the Spirit of God here intendeth the first and second table.

The word honesty, in this place of Timothy, cannot signify here the honesty or righteousness of the second table.

For, however the word εὐσεβεία signify godliness, or the worship of God, yet the second word, σεμνότης, I find not that it signifies such an honesty as compriseth the duties of the second table, but such an honesty as signifies solemnity, gravity; and so it is turned by the translator, Tit. ii. 7, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, that is, in doctrine [showing] incorruptness, gravity: which doctrine cannot there be taken for the doctrine of the civil state, or second table, but the gravity, majesty, and solemnity of the spiritual doctrine of Christianity. So that, according to the translators’ own rendering of that word in Titus, this place of Timothy should be thus rendered, in all godliness, or worshipping of God, and gravity; that is, a solemn or grave profession of the worship of God. And yet this mistaken and misinterpreted scripture, is that great castle and stronghold which so many fly unto concerning the magistrates’ charge over the two tables.

Secondly, what is the scope of the Spirit of God in this place?

The scope of God’s Spirit in this place of Timothy.

I answer, first, negatively; the scope is not to speak of the duties of the first and second table.

Nor, secondly, is the scope to charge the magistrate with forcing the people, who have chosen him, to godliness, or God’s worship, according to his conscience—the magistrate keeping the peace of external godliness, and the church of internal, as is affirmed; but,

Secondly, positively; I say the Spirit of God by Paul in this place provokes Timothy and the church at Ephesus, and so consequently all the ministers of Christ’s churches, and Christians, to pray for two things:—

God’s people must pray for and endeavour the peace of the state they live in: although pagan or popish.

First, for the peaceable and quiet state of the countries and places of their abode; that is implied in their praying, as Paul directs them, for a quiet and peaceable condition, and suits sweetly with the command of the Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace of the city, and seek the good of it; for in the peace thereof it shall go well with you. Which rule will hold in any pagan or popish city, and therefore consequently are God’s people to pray against wars, famines, pestilences, and especially to be far from kindling coals of war, and endeavour the bringing in and advancing their conscience by the sword.

Forcing of men to godliness or God’s worship, the greatest cause of breach of civil peace.

Secondly, they are here commanded to pray for the salvation of all men; that all men, and especially kings and magistrates, might be saved, and come to the knowledge of the truth; implying that the grave—or solemn and shining—profession of godliness, or God’s worship, according to Christ Jesus, is a blessed means to cause all sorts of men to be affected with the Christian profession, and to come to the same knowledge of that one God and one Mediator, Christ Jesus. All which tends directly against what it is brought for, to wit, the magistrates’ forcing all men to godliness, or the worshipping of God. Which in truth causeth the greatest breach of peace, and the greatest distractions in the world, and the setting up that for godliness or worship which is no more than Nebuchadnezzar’s golden image, a state-worship, and in some places the worship of the beast and his image, Dan. iii., Rev. xiii.

CHAP. LXXXVIII.

Thirdly, I query, whether the civil magistrate, which was then the Roman emperor, was keeper or guardian of both tables, as is affirmed?

The Roman Cæsars described.

Scripture and all history tell us, that those Cæsars were not only ignorant, without God, without Christ, &c.; but professed worshippers, or maintainers, of the Roman gods or devils; as also notorious for all sorts of wickedness; and, lastly, cruel and bloody lions and tigers toward the Christians for many hundred years.

Not appointed by Christ Jesus keepers and guardians of his church.

Hence, I argue from the wisdom, love, and faithfulness of the Lord Jesus in his house, it was impossible that he should appoint such ignorant, such idolatrous, such wicked, and such cruel persons to be his chief officers and deputy lieutenants under himself to keep the worship of God, to guard his church, his wife. No wise and loving father was ever known to put his child, no not his beasts, dogs, or swine, but unto fitting keepers.

Men judge it matter of high complaint, that the records of parliament, the king’s children, the Tower of London, the great seal, should be committed to unworthy keepers! And can it be, without high blasphemy, conceived that the Lord Jesus should commit his sheep, his children, yea, his spouse, his thousand shields and bucklers in the tower of his church, and lastly, his great and glorious broad seals of baptism and his supper, to be preserved pure in their administrations—I say, that the Lord Jesus, who is wisdom and faithfulness itself, should deliver these to such keepers?

Peace. Some will say, it is one thing what persons are in fact and practice; another what they ought to be by right and office.

Truth. In such cases as I have mentioned, no man doth in the common eye of reason deliver such matters of charge and trust to such as declare themselves and sins (like Sodom) at the very time of this great charge and trust to be committed to them.

Peace. It will further be said, that many of the kings of Judah, who had the charge of establishing, reforming—and so, consequently, of keeping the first table—the church, God’s worship, &c., were notoriously wicked, idolatrous, &c.

Truth. I must then say, the case is not alike; for when the Lord appointed the government of Israel after the rejection of Saul, to establish a covenant of succession in the type unto Christ, let it be minded what pattern and precedent it pleased the Lord to set for the after kings of Israel and Judah, in David, the man after his own heart.

It pleased not the Lord Jesus, in the first institution of his church, to furnish himself with any such civil governors, as unto whom he might commit the care of his worship.

But now the Lord Jesus being come himself, and having fulfilled the former types, and dissolved the national state of the church, and established a more spiritual way of worship all the world over, and appointed a spiritual government and governors, it is well known what the Roman Cæsars were, under whom both Christ Jesus himself, and his servants after him, lived and suffered; so that if the Lord Jesus had appointed any such deputies—as we find not a tittle to that purpose, nor have a shadow of true reason so to think—he must, I say, in the very first institution, have pitched upon such persons for these custodes utriusque tabulæ, keepers of both tables, as no man wise, or faithful, or loving, would have chosen in any of the former instances, or cases of a more inferior nature.

Beside, to that great pretence of Israel, I have largely spoken to.

Secondly. I ask, how could the Roman Cæsars, or any civil magistrates, be custodes, keepers of the church and worship of God, when, as the authors of these positions acknowledge, that their civil power extends but to bodies and goods?

And for spiritual power they say they have none, ad bonum temporale (to a temporal good), which is their proper end; and then, having neither civil nor spiritual power from the Lord Jesus to this purpose, how come they to be such keepers as is pretended?

The true keepers which Christ Jesus appointed of his ordinances and worship.

Thirdly. If the Roman emperors were keepers, what keepers were the apostles, unto whom the Lord Jesus gave the care and charge of the churches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to keep those commands of the Lord Jesus without spot until his coming?

These keepers were called the foundation of the church, Eph. ii. 20, and made up the crown of twelve stars about the head of the woman, Rev. xii. 1; whose names were also written in the twelve foundations of [the] New Jerusalem, Rev. xxi. 14.

Yea, what keepers then are the ordinary officers of the church, appointed to be the shepherds or keepers of the flock of Christ; appointed to be the porters or doorkeepers, and to watch in the absence of Christ? Mark xiii. 34; Acts xx. [28-31.]

Yea, what charge hath the whole church itself, which is the pillar and ground of the truth, 1 Tim. i. 15, in the midst of which Christ is present with his power, 1 Cor. v. 4, to keep out or cast out the impenitent and obstinate, even kings and emperors themselves, from their spiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28.

The kings of the Assyrians, &c., not charged with God’s worship as the kings of Judah, in that national and typical church.

Fourthly. I ask, whether in the time of the kings of Israel and Judah—whom I confess in the typical and national state to be charged with both tables—I ask, whether the kings of the Assyrians, the kings of the Ammonites, Moabites, Philistines, were also constituted and ordained keepers of the worship of God as the kings of Judah were, for they were also lawful magistrates in their dominions? or, whether the Roman emperors were custodes, or keepers, more than they? or more than the king of Babylon, Nebuchadnezzar, under whose civil government God’s people lived, and in his own land and city? Jer. xxix.

CHAP. LXXXIX.

Constantine, Theodosius, &c., misinformed.

Peace. You remember, dear Truth, that Constantine, Theodosius, and others, were made to believe that they were the antitypes of the kings of Judah, the church of God; and Henry VIII. was told that that title, Defensor fidei, defender of the faith, though sent him by the pope for writing against Luther, was his own diadem, due unto him from Heaven. So likewise since, the kings and queens of England have been instructed.

Truth. But it was not so from the beginning, as that very difference between the national state of the church of God then, and other kings and magistrates of the world, not so charged, doth clearly evince, and leadeth us to the spiritual king of the church, Christ Jesus, the king of Israel, and his spiritual government and governors therein.

Masters of families under the gospel, not charged to force all under him from their own consciences to his.

Fifthly. I ask, whether had the Roman Cæsars more charge to see all their subjects observe and submit to the worship of God in their dominion of the world, than a master, father, or husband now, under the gospel, in his family?

Families are the foundations of government; for what is a commonweal but a commonweal of families, agreeing to live together for common good?

Now in families, suppose a believing Christian husband hath an unbelieving, anti-christian wife, what other charge in this respect is given to a husband, 1 Cor. vii. [12-15], but to dwell with her as a husband, if she be pleased to dwell with him? but, to be so far from forcing her from her conscience unto his, as that if for his conscience’ sake she would depart, he was not to force her to tarry with him, 1 Cor. vii. Consequently, the father or husband of the state differing from the commonweal in religion, ought not to force the commonweal nor to be forced by it, yet is he to continue a civil husband’s care, if the commonweal will live with him, and abide in civil covenant.

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

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

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

Millions put to death.

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

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

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

Peace. Some will here object Paul’s appealing to Cæsar.

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

CHAP. XC.

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

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

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

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

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

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

CHAP. XCI.

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

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

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

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

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

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

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

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

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

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

CHAP. XCII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Civil power originally and fundamentally in the people.

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

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

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

The very Indian Americans made governors of the church by the authors of these positions.

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

CHAP. XCIII.

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

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

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

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

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

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

Truth. Laws respecting religion are twofold.

Laws concerning religion, either religious or civil.

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

The very Indians abhor to disturb any conscience at worship.

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

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

Canons and constitutions pretended civil but indeed ecclesiastical.

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

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

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

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

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

Laws merely concerning spiritual things must needs be spiritual.

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

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

CHAP. XCIV.

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

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

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

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

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

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

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

“The will of no man is regula recti, unless first it be regula recta.

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

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

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

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

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

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

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

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

Civil magistrates confessed not to have power to urge the conscience in indifferent things.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XCV.

Peace. In that fifth head they further say thus:—

“Thirdly. In matters ecclesiastical we believe, first, that civil magistrates have no power to make or constitute laws about church affairs, which the Lord Jesus hath not ordained in his word for the well-ordering of the church; for the apostle solemnly chargeth Timothy, and in him all governors of the church, before God and the Lord Jesus Christ, who is the only Potentate, the King of kings and Lord of lords, that the commandment given by him for the ordering of the church be kept without spot, unrebukeable, to the appearing of the Lord Jesus Christ, 1 Tim. vi. 14, 15. And this commandment given in the word, the apostle saith, is able to make the man of God perfect in all righteousness, 2 Tim. iii. 17. And, indeed, the administration of all Christ’s affairs, doth immediately aim at spiritual and divine ends, as the worship of God, and the salvation of men’s souls: and, therefore, no law nor means can be devised by the wisdom or wit of man that can be fit or able to reach such ends; but use must be made of such only as the divine wisdom and holy will of God hath ordained.

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

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

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

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

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

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

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

God’s Israel desirous of Saul’s arm of flesh.

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

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

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

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

The seven-headed beast and the Lamb differ in their weapons.

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

Naboth’s case typical.

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

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

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

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

Civil powers abused as a guard about the bed of spiritual whoredoms.

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

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

CHAP. XCVI.

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

Ezra vii. 23, discussed.

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

Secondly. Artaxerxes’s favour to these captives,

1. Of freedom to their consciences.

2. Of bounty towards them.

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

Thirdly. Punishments on offenders.

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

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

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

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

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

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

Tyrants’ hearts sometimes wonderfully mollified towards God’s people.

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

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

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

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

Nebuchadnezzar, Darius, and Artaxerxes, their decrees examined.

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

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

Ezra’s thanksgiving for the king’s decree examined.

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

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

The duty of all civil states toward the consciences of their subjects.

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

Christ needs no human confirmations.

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

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

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

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

CHAP. XCVII.

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

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

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

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

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

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

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

The direful effects of fighting for conscience.

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

CHAP. XCVIII.

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

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

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

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

“Secondly, in private offences how the magistrate may proceed, see chap. xii. It is not material whether the church or magistrate take it first in hand. Only with this caution, that if the state take it first in hand, they are not to proceed to death or banishment, until the church hath taken their course with him, to bring him to repentance, provided that the church be willing and ready thereunto.

“Secondly, in such sins wherein men plead conscience, as heresy,” &c.

Truth. Here I have many just exceptions and considerations to present.

First, they propose a distinction of some sins: some are against the light of conscience, &c., and they instance in heresy.

Error is confident as well as truth.

Ans. I have before discussed this point of a heretic sinning against light of conscience. And I shall add, that however they lay this down as an infallible conclusion, that all heresy is against light of conscience, yet—to pass by the discussion of the nature of heresy, in which respect it may so be that even themselves may be found heretical, yea, and that in fundamentals—how do all idolaters after light presented, and exhortations powerfully pressed, either Turks or pagans, Jews or anti-christians, strongly even to the death hold fast, or rather are held fast by, their delusions.

God’s people as well as others will be found obstinate in fundamental errors, in which sufferings and persecution doth harden.

Yea, God’s people themselves, being deluded and captivated, are strongly confident even against some fundamentals, especially of worship: and yet not against the light, but according to the light or eye of a deceived conscience.

Now all these consciences walk on confidently and constantly, even to the suffering of death and torments; and are more strongly confirmed in their belief and conscience, because such bloody and cruel courses of persecution are used toward them.

Secondly, speaks not the scripture expressly of the Jew, Isa. vi., Matt. xiii., Acts xxviii., that God hath given them the spirit of slumber, eyes that they should not see, &c.? all which must be spoken of the very conscience, which He that hath the golden key of David can only shut and open, and all the picklocks or swords in all the smiths’ shops in the world can neither by force or fraud prevent his time.

Strong delusions.

Is it not said of anti-christians, 2 Thess. ii., that God hath sent them strong delusions? so strong and efficacious that they believe a lie, and that so confidently, and some so conscientiously, that death itself cannot part between the delusion and their conscience.

“Again, the magistrate, say they, keeping him in safe ward: that is, the heretic, the blasphemer, idolater,” &c.

Peace. I here ask all men that love even the civil peace, where the Lord Jesus hath spoken a tittle of a prison or safe ward to this purpose?

Truth. We find indeed a prison threatened by God to his irreconciled enemies, neglecting to account with him, Matt. v. 25.

We find a prison into which persecutors cast the saints. So John, so Paul, and the apostles, Matt. xiv. 10, &c., were cast; and the great commander of, and caster into prison, is the devil, Rev. ii. 10.

Spiritual prisons.

We find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19, the spirits formerly rebellious against Christ Jesus, speaking by Noah unto them, now kept in safe ward against the judgment of the great day.

In excommunication, a soul obstinate in sin is delivered to Satan his jailor, and he keeps him in safe ward, until it pleaseth God to release him.

There is a prison for the devil himself a thousand years, Rev. xx. [2, 3.] And a lake of eternal fire and brimstone, into which the beast and false prophet, and all not written in the Lamb’s book, and the devil that deceived them, shall eternally be there secured and tormented.

Christ Jesus appointed no material prisons for blasphemers of him, &c.

But neither amongst these, nor in any other passage of the New Testament, do we find a prison appointed by Christ Jesus for the heretic, blasphemer, idolater, &c. being not otherwise guilty against the civil state.

The bishops’ prisons.

It is true, anti-christ, by the help of civil powers, hath his prisons to keep Christ Jesus and his members fast: such prisons may well be called the bishops’ prisons, the pope’s, the devil’s prisons. These inquisition-houses have ever been more terrible than the magistrate’s.

At first, persecuting bishops borrowed prisons of the civil magistrate, as now their successors do still in the world; but afterward they wrung the keys out of the magistrates’ hands, and hung them at their own girdles, and would have prisons of their own: as doubtless will that generation still do, if God prevent them not.

CHAP. XCIX.

Peace. Again, say they, the magistrate should send him first to the church to heal his conscience.

Like mother like daughter.

Truth. Is not this as the prophet speaks [Ezek. xvi. 44,] like mother like daughter? So the mother of whoredoms, the church of Rome, teacheth and practiseth with all her heretics: first let the holy church convince them, and then deliver them to the secular power to receive the punishment of heretics.

Conscience not so easily healed and cured.

Peace. Methinks also they approach near that popish tenent, ex opere operato: for their exhortations and admonitions must necessarily be so operative and prevalent, that if the heretic repent not, he now sins against his conscience: not remembering that peradventure, 2 Tim. ii. [25,] If peradventure, God will give them repentance; and how strong delusions are, and believing of lies, and how hard it is to be undeceived, especially in spirituals!

Truth. And as it may so prove, when a heretic indeed is brought to this college of physicians to have his conscience healed, and one heretic is to cure another. So also when any of Christ’s witnesses, supposed heretics, are brought before them, how doth the Lord Jesus suffer whippings and stabs, when his name, and truths, and witnesses, and ordinances, are all profaned and blasphemed.

Wounding instead of healing of consciences.

Besides, suppose a man to be a heretic, and yet suppose him brought as the magistrate’s prisoner, though to a true church, to heal his conscience: what promise of presence and blessing hath the Lord Jesus made to his church and spouse in such a way? and how common is it for heretics either to be desperately hardened by such cruel courses (yet pretending soul-healing), or else through fear and terror to practise gross hypocrisy, even against their consciences. So that these chirurgeons and physicians pretending to heal consciences by such a course, wound them deeper, and declare themselves chirurgeons and physicians of no value.

Peace. But what think you of the proviso added to their proposition, viz., “Provided the church be able and willing?”

Christ’s spouse able and willing to heal wounded consciences.

Truth. Doubtless this proviso derogates not a little from the nature of the spouse of Christ. For she, like that gracious woman, Prov. xxxi. 26, openeth her mouth with wisdom, and in her tongue is the law of grace: she is the pillar and ground of truth, 1 Tim. iii. 15, the golden candlestick from whence true light shineth: the angels or ministers thereof able to try false apostles, Rev. ii. 2, and convince the gainsayers, Tit. i. 9.

Again, according to their principles of suppressing persons and churches falsely worshipping, how can they permit such a blind and dead church not able and willing to heal a wounded conscience?

Peace. What should be the reason of this their expression?

Truth. Doubtless their consciences tell them how few of those churches which they yet acknowledge churches, are able and willing to hold forth Christ Jesus the Sun of righteousness, healing with his wings the doubting and afflicted conscience.

Lastly, their conscience tells them, that a servant of Christ Jesus may possibly be sent as a heretic to be healed by a false church, which church will never be willing to deal with him, or never be able to convince him.

Peace. Yea, but they say, “by such a course the magistrate shall convince such a one’s conscience that he seeks his good,” &c.

Truth. If a man thus bound be sent to a church to be healed in his conscience, either he is a heretic or he is not.

A persecuting church disputes with a heretic as a cat with the mouse; and with a true witness as a lion with a lamb in his paw.

Admit he be: yet he disputes in fear, as the poor thief; [or as] the mouse disputes with a terrible persecuting cat, who while she seems to play and gently toss, yet the conclusion is a proud, insulting, and devouring cruelty.

If no heretic, but an innocent and faithful witness of any truth of Jesus, disputes he not as a lamb in the lion’s paw, being sure in the end to be torn in pieces?

Peace. They add, “The censure, this way, proceeds with more power and blessing.”

Truth. All power and blessing is from the blessed Son of God, unto whom all power is given from the Father, in heaven and earth. He hath promised his presence with his messengers, preaching and baptizing, to the world’s end, ratifying in heaven what they bind or loose on earth.

But let any man show me such a commission, instruction, and promise, given by the Son of God to civil powers in these spiritual affairs of his Christian kingdom and worship?

Peace. Lastly, they conclude, “This course of first sending the heretic to be healed by the church, takes away all excuse; for none can say that he is persecuted for his conscience, but for sinning against his conscience.”

Persecutors endure not so to be called.

Truth. Jezebel, placing poor Naboth before the elders as a blasphemer of God and the king, and sanctifying the plotted and intended murder with a day of humiliation, may seem to take away all excuse, and to conclude the blasphemer worthy to be stoned. But Jehovah, the God of recompences (Jer. li. 56), when he makes inquisition for blood, will find both Jezebel and Ahab guilty, and make the dogs a feast with the flesh of Jezebel, and leave not to Ahab a man to piss against the wall; for (as Paul in his own plea) there was nothing committed worthy of death: and against thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in any civil fact against the state.

CHAP. C.

Peace. Their eighth question is this, viz., what power magistrates have about the gathering of churches?

“First, the magistrate hath power, and it is his duty to encourage and countenance such persons as voluntarily join themselves in holy covenant, both by his presence (if it may be) and promise of protection, they accepting the right hand of fellowship from other neighbour churches.

“Secondly, he hath power to forbid all idolatrous and corrupt assemblies, who offer to put themselves under their patronage, and shall attempt to join themselves into a church-estate, and if they shall not hearken, to force them therefrom by the power of the sword, Ps. ci. 8. For our tolerating many religions in a state in several churches, besides the provoking of God, may in time not only corrupt, leaven, divide, and so destroy the peace of the churches, but also dissolve the continuity of the state, especially ours, whose walls are made of the stones of the churches, it being also contrary to the end of our planting in this part of the world, which was not only to enjoy the pure ordinances, but to enjoy them all in purity.

“Thirdly, he hath power to compel all men within his grant to hear the word: for hearing the word of God is a duty, which the light of nature leadeth even heathens to. The Ninevites heard Jonah, though a stranger, and unknown unto them to be an extraordinary prophet, Jonah iii. And Eglon, the king of Moab, hearing that Ehud had a message from God, he rose out of his seat for more reverent attention, Judg. iii. 20.

“Yet he hath no power to compel all men to become members of churches, because he hath not power to make them fit members for the church, which is not wrought by the power of the sword, but by the power of the word; nor may we force the churches to accept of any for members but those whom the churches themselves can freely approve of.”

Truth. To the first branch of this head I answer, that the magistrate should encourage and countenance the church, yea, and protect the persons of the church from violence, disturbance, &c., it being truly noble and glorious, by how much the spouse and queen of the Lord Jesus transcends the ladies, queens, and empresses of the world in glory, beauty, chastity, and innocency.

It is true, all magistrates in the world do this: viz., encourage and protect the church or assembly of worshippers which they judge to be true and approve of; but not permitting other consciences than their own, it hath come to pass in all ages, and yet doubtless will, that the Lord Jesus and his queen are driven and persecuted out of the world.

To the second, that the magistrate ought to suppress all churches which he judgeth false, he quoteth Ps. ci. 8, Betimes I will cut off the wicked of the land; that I may cut off all evil doers from the city of Jehovah: unto which he addeth four reasons.

Peace. Dear Truth, first, a word to that scripture, so often quoted, and so much boasted of.

Ps. ci. 8, concerning the cutting off the wicked, examined.

Truth. Concerning that holy land of Canaan, concerning the city of Jehovah, Jerusalem, out of which king David here resolves to cut off all the wicked and evil doers, I shall speak more largely on the eleventh head or question, in the differences between that and all other lands.