The True Way of Concord of All the Christian Churches, Part 2 · Chapter 8
CHAP. VIII.
VI. What is neceſſary to the Civil Peace and concord of Chriſtians, and what is the part of the Chriſtian Magiſtrate about Religion, as to his promoting or tolerating mens doctrines or practices therein.
§. 1. THe contentions of the world here call us to reſolve theſe ſeveral doubts, 1. Who it is that ſhould have the power of the ſword or Magiſtracy? 2. How it is to be uſed towards all men as men in ſociety? 3. How it is to be uſed for the ſervice of Chriſt and good of the Church? in encouraging ſome and tolerating others, and keeping peace among them all?
§. 2. It is here ſuppoſed that the ſubject is underſtood, and that we are agreed what the Magiſtrates power is, at leaſt de re, though not de definitione vel de nomine: that is, it is the power of Governing by the ſword, that is, of making Laws, and judging according to them, and executing them by outward force on mens bodies or eſtates. And ſo it is contradiſtinguiſhed from the power called Miniſterial, Paſtoral, Prieſtly or Eccleſiaſtical; which is the gathering and guiding of Chriſtian Churches by Gods word preached, expounded and applyed. The nature of each and their differences I have formerly opened in a ſmall treatiſe written purpoſely on that ſubject to end the Eraſtian controverſie. (And Biſhop Bilſon fuily openeth them in his excellent book of Chriſtian Obedience &c.) The Magiſtrate hath power forcibly to ſeize on offenders eſtates and bodies, to impriſon, mutilate, ſcourge, ſtrike and kill them that deſerve it, and to make Laws and judge men unto ſuch puniſhments. The Miniſters of Chriſt or Paſtors of the Churches have no ſuch power but only to declare Gods Laws to the people, and convert and baptize the wicked unbelievers, and teach them the word and will of Chriſt, and guide them in publick worſhip, and Communion, and judge who is capable thereof, and to require the people in the name of Chriſt to love and receive the worthy, and to avoid the unworthy, and to reſolve the peoples particular doubts, and by perſonal application to pronounce and declare Gods acceptance of penitent believers, and his promiſe to ſave them, and his decree to condemn the ungodly, unbelievers, impenitent and Hypocrites.
§. 3. This difference is commonly acknowledged by the generality of ſober Chriſtians: But one ſchiſmatical Writer againſt ſchiſm, will needs call this Paſtoral power Coactive, coercive, or forcing alſo, though he confeſs that it is not a power to touch mens Bodies or eſtates; that ſo by caſting out all differencing names, he may hide the acknowledged difference of the power, and execution. And his reaſon for this errour de nomine is, [becauſe, ſuſpenſion and excommunication are executed on the involuntary, and compel thoſe that believe the power, and fear them, to obey.] Where, 1. The word compel containeth the confuſion; compelling the mind by meer argument, being not the compelling by corporal force which we are ſpeaking of: 2. And every man that chideth, reproveth or threatneth a ſinner, uſually doth it to the involuntary: And if he believe him and yield, he will obey: And if you argue from his future danger or ſuffering, it is the fear of it that moveth him: But the fear of Gods declared threatnings, is not the ſame as the fear of mans ſtripes, impriſonments, unleſs &c. 3. And excommunication worketh on no mans body further than it worketh on his conſcience to make him a voluntary agent. If you denounce damnation againſt him, it moveth him no further than he believeth you as applying to him the word of God. If you forbid him to be preſent or take the ſacrament, and he refuſe to obey, you may not forcibly thruſt him out, without the Magiſtrates conſent, but only ſuſpend your own act of delivery, or depart: If you command the people to avoid him, they will no further obey you than they perceive Gods authority in your words, and are convinc't in Conſcience of their duty: And every ſermon may thus compel men: And all that judge the ſentence unjuſt and powerleſs, will deſpiſe it.
§. 4. 1. There are four or five opinions about the poſſeſſors of this forcing power by the ſword or violence: The firſt of them that ſay, It belongeth to all Magiſtrates Chriſtian and unchriſtian. The ſecond of them that ſay, It belongeth only to Chriſtian Magiſtrates: The third of them that ſay, It belongeth to Orthodox Magiſtrates or Catholick only and not to Hereticks: The fourth of thoſe that ſay, that the Judicial part in caſes of Religion belongeth to the Pope, Prelats or Presbyters, and the executive only to the Magiſtrate. The fifth of thoſe that ſay that both judicial and executive belong to the Pope, Prelats and Prieſts: I may add a ſixth of them that ſay, it is radically in the people.
§. 5. 1. As to the firſt, it is undoubtedly true, if you diſtinguiſh between the Office, Power, and the aptitude of the perſon to perform it. The Office of a Supreme Ruler is the ſame in all, but all are not equally capable of performing it. That is, It is the ſame as deſcribed by Gods command of their performance. As he commandeth infidels to believe and communicate with the Church, but not to communicate before they believe; ſo he commandeth Infidel Princes to believe and to govern the Chriſtian affairs: but to govern them as they are capable. The common Laws of nature, juſtice and peace among Chriſtian ſubjects, an Infidel Prince may and muſt ſee executed: The Laws of Chriſt revealed ſupernaturally, he ought to underſtand, believe and execute: But till he underſtand and believe them, he cannot execute them. And therefore wants the diſpoſition and ability to do what he had command and authority to do; but to do it only in the due manner, to which his ſin diſableth him: and ſo his Power is in him incomplete.
§. 6. I confeſs it is a very hard queſtion, How an Atheiſt can be ſaid to have any Governing right from that God whom he denyeth, any more than a Conſtable from the King from whom by rebellion he revolteth: And alſo ſince all power in Heaven and earth is given to Chriſt, how an infidel that renounceth him can be ſaid to be authorized by him. And I can no otherwiſe reſolve it, than by diſtinguiſhing of a King or ruler, that is ſuch ſimpliciter, and one that is ſuch but ſecundum quid: 2. One that is tolerated in the place by God the Soveraign, and one that is alſo approved: 3. One that the people are bound to obey only in tantum for civil order, peace and ſafety; and one that they muſt obey in matters of Religion, and whom God will not condemn as an Uſurper in part. The caſe is much the ſame as that: How far ſubjects that are neceſſitated to live under a Fooliſh Prince muſt obey him; which is, 1. So far as it is no wrong to another: 2. So far as is neceſſary to the due honour of the office which he poſſeſſeth: 3. So far as is needful to the common peace, order and ſafety, and to our own, and to the ends of Government; But ſo as ſtill to deſire a better, and by juſt means to endeavour it, but not by ſin, or that which is worſe to the Common-wealth than his Fooliſhneſs is.
§. 7. II. The ſame anſwer mutatis mutandis will ſerve to the ſecond: A Heretick truly ſo called or a wicked man, or perſecutor hath radical remote power to all a Princes work; But he hath immediate full power to no more than he can do according to Gods Laws: and in ſo much he is to be obeyed, and in nothing that is againſt them.
§. 8. III. The office of Orthodox Rulers is the ſame fundamentally and radically: But their full neareſt Power is greater becauſe their Capacity is greater. But yet even they are never to be obeyed againſt the Laws of God, which give them their power and limit it, and are theirs and their ſubjects higheſt rule.
§. 9. IV. The Papiſts commonly, and many Prelatiſts, and ſome Presbyterians ſay, that about cauſes of Hereſie, or Church Communion, the Church is to judge and the Prince to execute the Churches judgement. But with great difference: ſome Presbyterians only ſay that the Magiſtrate ought upon the bare judgement of the Church to force the excommunicate perſon from the Aſſembly if he intrude: And the Independents will ſay as much as this: And indeed this is but to keep peace; it being due to a family that none intrude againſt their will: But yet as a Prince or Judge may right a ſervant, child or wife, ſo may they the excommunicate, when it is proved that they are wronged; And therefore may to that end re-examine the cauſe.
But other Presbyterians and Dioceſans ſay that when the Church hath excomunicated a man, the Magiſtrate is bound to force him by impriſonment, fines, or corporal penalties to repent and be reconciled: And the Papiſts ſay that men judged Hereticks he muſt burn or baniſh: which is all falſe, as ſhall be proved in the third book.
§. 10. V. The fifth ſort hold, that as Melchizedek and Chriſt were both Prieſts and Kings, ſo it ſhould be now: And ſome ſay (before confuted) that every King is the chief Prieſt; and others that the chief Prieſt ſhould be King; and that the Pope is the univerſal Monarch having both ſwords, Spiritual and Corporal: But as to the execution, Biſhops are to obey him in excommunicating Hereticks (that is, his adverſaries) and Kings in killing or baniſhing, otherwiſe he may depoſe both Kings and Biſhops: But againſt this more in due place.
§. 11. VI. As to the Radical power of the people I have ſaid ſo much againſt it in my Chriſtian Directory in confutation of Richard Hookers Eccleſiaſtical Policie, that I need to add no more. In my Political Aphoriſmes I more fully opened this. I conclude with the common Chriſtian judgment, that the Civil Magiſtrate only hath the power of Ruling by the ſword.
§. 12. II. As to the ſecond caſe, How the Magiſtrates power is to be uſed towards all men in Common, I anſwer in ſhort, 1. All are agreed that the good of the Commonwealth is the end of Government, as the Terminus of a Relation which eſſentiateth it: It is not government univocally but equivocally which is not for the common good, really or viſibly, intentionally, really or pretendedly.
§. 13. 2. Every true member of the Commonwealth hath a right to a part in this common good, till he forfeit it.
§. 14. 3. Every member hath not an equall right becauſe all have not equal capacity or worthineſs.
§. 15. 4. It is as hard a queſtion: How far an Atheiſt or Infidel is a rightful member of a Commonwealth, as how far ſuch a one may be a rightful Governour. And, 1. It is certain that as to obligation he is a ſubject of God and man, and bound to obey: as an Atheiſt King poſſeſſing the place is bound to rule well, and ſmneth by not doing it: 2. It is certain that as a man, he hath a fundamental conditional right to the priviledges of a good ſubject, that is, if he will be ſuch a one. 3. A Negative not-knowing God or Chriſt, much differeth from a poſitive denying him, rebelling and oppoſing: As Catechumens that know not God or Chriſt are not Anathematized as deniers and oppoſers are; becauſe they are teachable, and coming towards the Church, though not of it; ſo in a Chriſtian Commonwealth, ſuch are members in a large ſenſe, ſecundum quid, and forfeit not their lives, liberties or eſtates, but are only candidates as to the rewards and preferments and ſpecial priviledges of worthy members, who either rule or have a voice in chooſing Rulers. But being willing to learn to know God and Chriſt, they ſhould with love and kindneſs be encouraged and drawn on. 4. But in a Kingdom of ſuch as know not God or Chriſt they muſt have rule and priviledges becauſe there are no fitter to have them: But ſuch a Kingdom is to God no otherwiſe his ſubjects than ſuch a perſon before deſcribed is. 5. But thoſe that after ſufficient inſtruction deny and oppoſe God as God, do forfeit the protection and common liberty of ſubjects in a Kingdom, that confeſſeth God; and thoſe that deny Chriſt in a Chriſtian Kingdom and oppoſe him as Chriſt, do forfeit the Common protection of Chriſtian ſubjects: But wiſe men think that becauſe the Deity is of Natural Revelation by all Gods works to all men as men, and Chriſt only of ſupernatural revelation by the Goſpel and the work of faith more difficult, therefore the oppoſers of a Deity, forfeit their lives if they continue obſtinate; but the enemies of Chriſt only forfeit their place in a Chriſtian Commonwealth and ſhould be baniſhed if obſtinate: As the meer ignorance of him, keepeth ſuch out of the Church till they believe: But then denying or oppoſing Chriſt deſerveth ejection with anathema.
§. 16. 5. All men then muſt by the Magiſtrate be uſed as men according to their natures, and not as bruits, and therefore muſt be inſtructed and ruled by laws of reaſon, and led towards Chriſtianity and the hopes of future felicity: And if they ſin againſt the Laws of humanity, they ſo far forfeit the priviledges of humanity; or are to be puniſhed as the ends of the ſociety require.
§. 17. III. To the third queſtion, how Magigiſtracie (or the ſword or forcing power) is to be uſed, for Chriſt and for his Church, and on Chriſtians as ſuch, who is to be rewarded, puniſhed or tolerated for the Churches Vnity and edification and preſervation. I anſwer, I. In general; Men ſhould be uſed as men; Chriſtians as Chriſtians: The weak as weak; The ſtrong as ſtrong, and the eminently wiſe and good as ſuch: The criminal as criminal. And all this with chief reſpect to the laws of God and the common good.
§. 18. II. More particularly, 1. Negatively: 1. The Magiſtrate cannot make men Believers by the ſword: He cannot make the ignorant wiſe, nor the wicked godly at the heart.
§. 19. 2. He ought not to force men to lie, by profeſſing themſelves to be what they are not, or to know or believe or do what they do not: Therefore he may not make a Law that All men ſhall be compelled to profeſs themſelves Chriſtians, or Godly perſons, or any that are not ſuch indeed; And therefore none muſt be compelled to it, becauſe no man knoweth who are ſuch: but every man muſt be the voluntary profeſſor of his own faith and piety.
§. 20. 3. He ought not to force the weak to profeſs that they are ſtrong, or know or believe more than they do: either to profeſs thoſe meaſures of wiſdom, thoſe Articles of faith that are not eſſentials, or thoſe meaſures of affection or practice which are proper to ſtrong Chriſtians: And for not profeſſing ſuch things, or Covenanting accordingly he may not deny them any priviledges belonging to Chriſtians as ſuch, but only ſuch as are proper to wiſer and ſtronger Chriſtians.
§. 21. 4. Princes and other Magiſtrates may not make themſelves the Lictors or executioners to the Clergie, to puniſh men with fines, impriſonment, baniſhment or death eo nomine becauſe they ſtand excommunicate by the Clergy, without trying whether it was rightly or wrongfully done, and whether the crime be ſuch as ſhould be ſo puniſhed by them. Excommunication if juſt is it ſelf a dreadful puniſhment, & no man is to be puniſhed for being puniſhed. If it be for not repenting, 1. He muſt firſt be ſure that it was a crime: 2. And that God hath appointed this way to force men to repentance: 3. And that ſuch forced repentance muſt go for true.
But when the excommunication is unjuſt, the Magiſtrate muſt not ſecond it with oppreſſion: It is enough to be ſo much wronged by the Clergy, more ſhould not be added for that cauſe, nor muſt the Magiſtrate ſuppoſe the Clergy to be unerring, and ſo lay by the perſon of a Judge himſelf and become the blind executioner of their ſentence.
§. 22. II. Affirmatively; The Chriſtian Magiſtrates Office is, [To promote the common good of the people, and their ſalvation, and the pleaſing and glory of God, by preſerving and promoting Piety, Love, Juſtice and peace, even mens obedience to all the Laws of God, in Nature and Scripture.
§. 23. Therefore as the means, 1. He muſt promote to his power the due publication or preaching of the Goſpel, and the ſubordinate means that are needful thereunto: 2. He muſt by juſt means reſtrain and puniſh the groſs violators of Gods Laws; and muſt encourage the obedient and good.
§. 24. Therefore, III. He muſt deal differently with his ſubjects as they differ; according to this common diſtribution: They are
I. Not Chriſtians who are
1. Enemies of the Church, or of Chriſtianity.
2. Neglecters of Chriſtianity.
3. Candidates or Catechumens Seekers.
II. Chriſtians who are to be conſidered as
1. Perſonally qualified, and ſo they are
1. Eminently wiſe, good and ſtrong.
2. Of a middle ſort or degree.
3. Ignorant, culpable and weak.
2. Relatively as being
1. Only Chriſtians of the univerſal Church and no particular,
1. Not yet entred into particular Churches.
2. Separated from them.
3. Caſt out of ſuch only.
2. In particular Churches, which are either
1. Conſociate viz. under
1. The Pope.
2. Dioceſans.
3. Presbyteries.
2. Independent, and diverſe.
3. Oppoſites and adverſe.
3. In their Practice, which is either
1. Laudable, to be encouraged and promoted.
2. Tolerable.
3. Intolerable.
I ſhall therefore briefly ſhew how each of theſe ſorts are to be uſed by a wiſe and righteous Chriſtian Prince or other Magiſtrate: though ſomewhat is ſaid already to the firſt.
§. 25. I. The enemies and oppoſers of Chriſtianity are, 1. To be wiſely and ſoberly reſtrained from any effectual dangerous hindering of it: By moderate means if they are moderate, and by greater ſeverity if they be violent and inhumane.
2. As far as obſtinacy maketh them uncapable, Light and Love ſhould be uſed to win them with the example of our better lives: In meekneſs inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance to the acknowledging of the truth, that they may eſcape out of the ſnare of Satan, 2 Tim. 2. 26.
§. 26. II. The Neglecters of Chriſtianity are to be inſtructed and excited: And therefore, 1. By perſwaſion, 2. or neceſſary moderate penalties, conſtrained only to Hear what can be ſaid for it.
§. 27. III. The ſeekers or willing candidates are to be clearly and skillfully and patiently taught, and encouraged by love.
§. 28. IV. Eminent Chriſtians are to be made the Teachers and Rulers of the reſt; and to have praiſe and beſt encouragement.
§. 29. V. The middle ſort of Chriſtians muſt be governed and inſtructed, with encouragement to grow, and the body of a Chriſtian Commonwealth well ordered will be moſt of ſuch.
§. 30. VI. The ignorant, faulty and weak muſt be pityed and gently uſed, but as children, under more teaching, reſtraint and neceſſary rebukes, than better men.
§. 31. VII. Thoſe that are not yet entred into any particular Churches Communion, under any known particular Paſtor, if neceſſarily ſuch (as perſons that have no dwelling, but wander up and down, as Pedlars &c.) are to be pityed and ſuffered, if we cannot help them to better. Thoſe that being baptized only into the univerſal Church (as wanderers children &c.) and are not come to knowledge or deſire, ſhould be taught, and perſwaded into Church order as a ſecond ſort of Catechumens: Thoſe that are hindred by the diſorder or perſecution of the place and times, muſt be pityed and patiently born with.
§. 32. VIII. Thoſe that ſeparate from one or other particular Churches if by ſome great crime, and abuſe muſt be uſed according to their fault as is after ſhewed about Practice: But if either by tolerable weakneſs, or outward neceſſity they depart but from one Church, they muſt be received into others: If from all particular Churches (as ſome called Seekers) and not from the univerſal, they muſt be uſed as the ſeventh ſort (thoſe not yet entred.)
§. 33. IX. Thoſe that are caſt out unjuſtly muſt be pityed and allowed entrance into another Church: Thoſe that are caſt out juſtly muſt 1. remain under that penalty and ſhame till they repent; 2. And alſo be further uſed according, to their crime; whether murder, fornication, theft, perjury, &c. as the Law puniſheth ſuch offenders: If it befor Infidelity or Apoſtaſie, they muſt be uſed as the Churches deſerters or adverſaries, as aforeſaid, and reſtrained from oppoſing it.
§. 34. X. The Papiſts ſhould be uſed as men and as the faultier and weaker ſort of Chriſtians, but ſo as, 1. May ſecure Princes from being unwillingly ſubjected to a foreign Uſurper or being abuſed by him or his Agents; and as may ſecure the people from the efficacy of their laws, for burning, killing and exterminating them: 2. And ſo as they may be ſoberly reſtrained from ſuch ſeducing and hurting the ſouls of others as is after proved to be Intolerable.
§. 35. XI. Dioceſans that are as Arch-Biſhops and deſtroy not Pariſh Churches, Epiſcopacy and Diſcipline, are to be numbred either with the Promoted or Tolerated party as they are taken by the Rulers for the Beſt or ſecond. But thoſe that would unchurch Pariſh Churches and make them but Chapels, and ſet up only one tribunal for the Diſcipline of many hundred Pariſhes, and thereby make Diſcipline Impoſſible, and deprive particular Churches of the Rights given them by the ſpirit of Chriſt in his Apoſtles, or would ſilence and perſecute faithful Miniſters, or oppreſs the flocks, ſhould be reſtrained from ſuch abuſe and Tyranny by the Prince.
§. 36. XII. The very ſame I ſay of the Synods and Claſſes of Presbyters, whether provincial or national.
§. 37. XIII. Churches are not to be diſcountenanced meerly becauſe they are ſo independent, as not to be over and under each other in a regimental way, no more than Scholes of Grammer or philoſopy or other ſciences or arts: But the Magiſtrate muſt make them Dependent on him as his governed ſubjects; and muſt exhort them to that dependence on each other as is neceſſary to their mutual help and peace; and moderately urge them hereto for Religion ſake.
§. 38. XIV. Adverſe, contentious, militate Churches, muſt be reſtrained from abuſing one another, and deſtroying Chriſtian Love and peace: And Juſtices of the peace ſhould keep peace among them and correct railers, ſlanderers and peacebreakers.
§. 39. XV. But the main care concerneth practice; And here the ſound in faith, the Charitable, the peaceable and of good Converſation, ſhould be promoted, praiſed and maintained, with ſpecial favour and approbation.
§. 40. XVI. The meerly Tolerable (as to Doctrine, Charity and converſation) ſhould be defended and kept in peace.
§. 41. XVII. The Intolerable muſt be ſuppreſſed or reſtrained according to the quality of their offence.
§. 42. To theſe great ends (as Campanella, would have every Sovereign to have three ſorts of Councils under him, One for Learning and Religion, another for Civil affairs and another for War, ſo) it may be wiſhed however that the Prince have a Council that ſhall ſpecially take care of Religion and the neceſſary ſubſervient learning: And that there be drawn up three ſeveral Catalogues or Laws for theſe various ranks of Chriſtians: That is,
I. The foredeſcribed neceſſary parts of Chriſtianity and Communion, (the Baptiſmal Covenant, Creed, Lords Prayer and the Eſſentials of Miniſtry and Communion) which all Tolerated Miniſters ſhall ſubſcribe to or profeſs, having alſo Teſtimonials of their competent Abilities, Piety and peaceableneſs.
II. Some of the great ſort of Integrals added,This ſecond may be ſpared, if the third be well done. And inſtead of both may well be a Catalogue of doctrines erroneous or doubtful which none ſhall preach or propagate, of which after. that are needful, plain and certain, and therefore it is beſt in the very words of Scripture which all agree to, and this to be conſented to by the approved and preferred Miniſters, who ſhall have the Temples and publick countenance and maintenance.
III. A Catalogue of Doctrines of ſo great uſe as that none be ſuffered to Preach or privately diſpute againſt them; And a Catalogue of ſins, which none may commit: And thoſe that break either of theſe Laws, and ſubſcribe not to the Eſſentials firſt mentioned to be judged Intolerable (till reformed) in the Miniſtry. Who ſhall be judged Intolerable in the Commonwealth, the firſt rank of enemies here conſidered ſheweth. And what private members ſhall be Tolerated in the Churches may be gathered from what is ſaid, viz. Thoſe that joyn with the Tolerated Miniſters, and violate not this laſt Prohibiting Law, by incorrigible oppoſition to the Truth here intimated, or by wicked or unpeaceable behaviour.
§. 43. It is here ſuppoſed that the Catalogue impoſed on the Approved maintained Miniſters be not of too many things, nor of any, but great and ſure: And they that will needs ſtretch it to the utmoſt of plain and certain truths, need no other Catalogue of the third rank: And were it not that men are very inclinable to overdo in rigor againſt diſſenters, I ſhould rather leave out the third Catalogue; And that which the Tolerated be forbidden to Preach againſt, ſhould be but the ſame Catalogue which the Approved muſt ſubſcribe, and ſo two will be enough, ſo be it that all unpeaceable preaching as to the manner be reſtrained by the Juſtices of peace.
§. 44. This rule the antient Churches followed: and when they ſuppreſſed the intolerable hereſies, they tolerated the Novatians even in Conſtantinople: And the worſt Biſhops were moſt againſt their toleration (as Neſtorius and ſuch like), and the beſt dealt gentlieſt and lovingly with them, and thereby did more for the peace of the Church than the overdoers. The Lordly turbulency of Theophilus and Cyril with Epiphanius's ſilly paſſion, ſet all on a flame againſt Chryſoſtome and his Joannites, which the wiſdom and peace of two peaceable Patriarchs ſoon quenched.
§. 45. That the Integrals to be ſubſcribed by the Approved Miniſters be not too many, is requiſite, 1. Becauſe it is not many things that are neceſſary to be preached: Read the preachings or doctrine of Chriſt and his Apoſtles, and you may ſoon ſee this: And they need to ſubſcribe no more than they need to preach. 2. Becauſe elſe overdoing will be undoing; and unavoidable diſſent will cauſe diviſions and diſtractions.
And for the ſame reaſon it ſhould be written if poſſible in the very words of Scripture, which though ſome deride, is of great moment: Becauſe nothing more tendeth to avoid diviſion by diſſent: For all are agreed of the truth of the Scripture, and even they that underſtand not the words confeſs them to be true, and take not the liberty to except againſt them as they will againſt the words of fallible men. The objections againſt this are anſwered after.
§. 46. Penalties muſt not be equal, as offences are not equal: As the Approved are not ejected for every fault, ſo the Tolerated are not to be ſilenced for every fault. A prophane ſwearer payeth twelve pence an oath: And ſome faults of preachers are not worſe: But ſome are ſo great at firſt, and others by the addition of impenitencie and incorrigibleneſs, as that they forfeit their Toleration.
§. 47. Thoſe are to be accounted Intolerable who do more hurt than good, and whoſe ſilencing and ſuppreſſion will do more good than harm. All men are faulty and do ſome harm: And few are ſo bad as to do no good: But that which prevaileth, muſt prevail in the judgement of the Magiſtrate. And yet when the ſuppreſſion of a hurtful perſon will do by accident much more hurt to the Church or Commonwealth than the doth (as it may fall out) he is not to be ſo hurtfully ſuppreſſed.
§. 48. Thoſe therefore are intolerable in the Miniſtry, 1. who through ignorance or diſability are utterly inſufficient for the neceſſary acts of the office; and ſo will marr and diſgrace the work appointed them, and make Religious exerciſes ſcorned.
2. Thoſe that are hereticks in a ſtrict ſenſe, that is, that deny any Article of faith or practice neceſſary to Salvation, or preach that which plainly overthroweth it.
3. Thoſe that are againſt or utterly corrupt any neceſſary part of Church-order, or of the publick worſhip of God; ſo as that God accepteth not worſhip ſo corrupted, or that it tendethto more hurt than good to the aſſembly.
4. thoſe that will not profeſs the Eſſentials of Chriſtianity, Miniſtry and Church Communion.
5. Thoſe that live ſuch ſcandalous and wicked lives as diſgrace the Miniſtry, and do more hurt than they do good.
6. Thoſe that will not promiſe and perform neceſſary diligence in the work of the Miniſtry which they undertake, but idly neglect the flock.
7. Thoſe that by malignity and miſapplication of truth, turn their preaching or diſcourſe to the reproach of ſerious godlineſs, making people think that it is needleſs, or hypocriſie.
8. Thoſe that will not promiſe and perform ſubjection to the ſupream Governours of the Kingdom or Republick.
9. Thoſe that will not forbear ſuch reviling of Tolerable diſſenters, as tendeth plainly to deſtroy love and peace, and to turn publick aſſemblies into ſtages of malignant ſtrife.
10. Thoſe whoſe Religion or opinion is for burning, deſtroying or exterminating either all diſſenters, or the innocent or tolerable, while they call them Hereticks; or that are for the ſubjecting of Kings or States or people to foreign Uſurpers, or for giving ſuch a foreign Uſurper power to excommunicate, depoſe, or murther Kings or temporal Lords, and abſolve their ſubjects from their Oaths of allegiance,See more againſt the Magiſtrates overdoing in the third Part. or force them to deſtroy or exterminate their innocent or tolerable ſubjects; and that exempt the Clergy from ſubjection to Kings.
§. 49. The Approved, Tolerable and Intolerable thus diſtinguiſhed and thus uſed by the Magiſtrate, will beſt anſwer the ends and intereſt of Chriſtianity, and the Laws of Chriſt, and will do as much to preſerve Love, Unity and peace as is on earth to be expected which all other contrary ways will unavoidably violate.