Confutation of the Anabaptists and Defense of Civil Government, Objections

Confutation of the Anabaptists and Defense of Civil Government · Objections

Objections againſt our poſitive Law.

FIrſt, being the 14th. in number, they object againſt our lawes and Magiſtrates, ſaying, that they are of no uſe for Chriſtians, for we cannot lawfully crave their aid in any ſuite at law, becauſe they are forbidden to revenge, or to have any controverſie. I anſwer, Paul ſaith that he is the Miniſter of God for good, and he is ſo ordained of God, and for that very purpoſe, attending continually upon this very thing, Rom. 13.16. To defend us from the malice & injuries of miſchievous men, therefore we ought to pray for thoſe in authority, that we may live a quiet & a peaceable life, but unleſſe it be lawfull to uſe ſuch helpe and benefit, they were given to us in vaine from the Lord, and ſaith Demetrius, if any man have a matter againſt another, the law is open, and there are Deputies, let them implead one another; and if you enquire any thing concerning other matters, it ſhalbe determined in a lawfull aſſembly, Acts 19, 28, 39. And ſaith Chriſt: Agree with thine adverſary quickly while thou art in the way with him, leſt thine adverſary deliver thee to the Iudge, and the Iudge deliver thee to the Sergeant, and thou be caſt into priſon; verily I ſay unto thee, thou ſhalt not come out till thou haſt paid the uttermoſt farthing, Math. 5.25, 26. Upon theſe words ſaith Mr. Perkins, Chriſt here alloweth of the Magiſtrate and ſear of judgement, 1. Of his proceeding againſt the guilty, in delivering him to the officer, 2. Of the office of the Sergeant, 3. Of caſting guilty perſons into priſon, 4. Of ſuing at the Law, when right cannot be had by other lawfull meanes, but law muſt not be the firſt courſe that we take in ſeeking our right, we muſt rather ſuffer ſome wrong, and ſeek… to end the matter by friends, and uſe law, as Phiſitians uſe poyſons, when gentle phyſick will not ſerve the turne, then in caſe of extreamity, they do miniſter ſtronger phyſick, yea ſome poyſon it ſelfe, ſo when we cannot otherwiſe precure our peace and right, then we may lawfully take the benefit of the law.

15. But they object, thoſe which ſeek helpe at the Magiſtrates hands for themſelves and others, do prevent that help which they ſhould have from God their heavenly defender, I anſwer, not ſo, for the Magiſtrate is the miniſter of God ordained for this very end, to deliver his afflicted people from the cruell hands of wicked and malicious men; but they will reply in thoſe words of Chriſt, ſaying, reſiſt not evill, but whoſoever ſhall ſmite thee on the right cheek, turne to him the other alſo, and if any man ſue thee at the law, and take away thy coat, let him have thy cloak alſo. I anſwer, here Chriſt would have them ſuffer double injury, rather then go to law, eſpecially when they ſeeke to revenge themſelves by law; all this I grant, and more alſo, for their whole life ſhould be a continuall bearing the croſſe, when one is gone to fit themſelves for another; They muſt doe good to them that doe them wrong, and wiſh well to thoſe that curſe them, and, which is the only victory, overcome evill with good, being thus minded, they wil not ſeeke eye for eye, and tooth for tooth, as the Phariſees taught their Diſciples to deſire revenge; yet all this hinders not, but that a Chriſtian may uſe the lawfull help of the Magiſtrate to preſerve their goods, or through their love and zeale to the Common-wealth, they may ſue a malefactor at the Bar for his life.

16. They will object that contendings in law are altogether forbidden & condemned by Paul, where he ſaith: Brother goeth to law with brother, and that before unbeleevers; Now therefore there is utterly a fault among you, becauſe ye goe to law one with another: Why do you not rather ſuffer wrong, why do you not rather ſuffer your ſelves to be defrauded? 1 Cor. 6.6, 7. I anſwer, Paul himſelf went to law with his adverſaries, for ſaid Paul, I ſtand at Ceſars judgment ſcate, where Tought to be judged, Acts 25.10. And he anſwered for himſelfe, ſaying; Neither againſt the law of the Iewes, nor againſt the Temple, nor againſt Ceſar have I offended any thing at all; for if I be an offender, or have committed any thing worthy of death, I refuſe not to dye, verſ. 8.11. Then how can any wiſe man think that Paul went to condemn that which he himſelfe did? if this were true, we might retort thoſe words back upon himſelfe, ſaying; Thou that judgeſt another, condemn ſt thy ſelfe, for thou that judgeſt, doſt the ſame things, Rom. 2.1. And as the Jewes ſaid to Chriſt, Phyſitian, heale thy ſelfe, ſlandering his holy and blameleſſe life that never did amiſſe, neither was guile found in his mouth; and ſo Paul living in all good conſcience both towards God and towards man, Acts 24.16. Yet theſe men would here faſten a reproach upon him, to teach contrary to his practice; wel thē the true meaning of Paul was this, that becauſe the Corinthiās were very much given to contentions and ſtrivings at law, and that before heathen Judges, which became a great ſcandall to their profeſſion, in not ſhewing Chriſtian meekeneſſe one to another which they ought to do, yea they were ſo far from covering wrongs, that they greedily coveted one anothers goods, and ſo provoked one another to wrath: ſo that here Paul blames their abuſe of this ordinance, when every trifling matter was enough to make them run to the Court of Law, and the leaſt occaſion that could be, was enough to kindle ſtrife and contention, and to reveoge themſelves one of another; This Paul blames, but not the lawfull uſe of this ordinance appointed of God to preſerve peace and unity, ſo that you ſee in all this that civill government is both lawfull and very neceſſary; then this may diſcover the wickedneſſe of that man of ſin the Antichriſt, who ſits in the Temple of God, and exalts himſelfe above all that is called God, and ſhewing himſelfe that he is God, 2 Theſ. 2.4. Thus againſt God himſelfe, and againſt his Deputies who beare his name, he hath for many hundred yeares uſurped a ſupremacy over civill government, being the higheſt rebellion that ever was in the world; for ſaith the Apoſtle: Every ſoule muſt be ſubject to the higher powers, Rom. 13.1. But let us heare what he hath to ſay for himſelfe.

Firſt, he objecteth againſt this place, ſaying, that it is to be underſtood of thoſe that to be ſubject, but the Popes themſelves are exempted; To this I anſwer, if the Pope have a ſoule, he muſt be ſubject to civill government; this is not to bring the ſoule it ſelfe into ſubjection to civill government, but this is ſpoken of all men living, who have ſouls, thoſe men, their words and actions, body and goods, are to be ſubject to civill government; but in this reply of his exempting himſelfe from all ſubjection to civill power, he plainly ſhews himſelfe to be that Antichriſt who exalts himſelfe above all that is called God, meaning all civill powers and Magiſtrates who are Gods Deputies, and who alone beare him name, Pſalme 82.1.2. When they are upon the Throne of judgement, God judgeth among the Gods.

Secondly, but they object that Vzziah the King burnt Incenſe upon the altar of Incenſe: Then Azariah the Prieſt went in after him, and fourſcore Prieſts of the Lord that were valiant men, and they withſtood Uzziah the King, and Azariah the chiefe Prieſt, and all the Prieſts looked upon him, and behold he was leprous in his forehead and they thruſt him out from thence, 2 Chron. 26.17, 18.20. Here ſay they, the Prieſt depoſed the King, and thruſt him out of the Temple: I anſwer, Azariah reſiſted the King not by force or violence, but by word only and admonition, whereby they cauſed him to depart out of the Temple; for it is ſaid, that hee himſelfe haſted to go out, verſ. 20. Neither was he depoſed from his government, but being by God ſtricken ſodainly with a leproſie, he was by the law ſhut out from the company and ſociety of men, and ſo diſabled to govern, although the right of it ſtill belonged unto him.

Thirdly, they object that example of Iehojada the high Prieſt who depoſed Qu: Athaliah from her Kingdome, and ſet up young Ioaſh to be King, 2 Chron. 23. Hence they conclude that the Pope hath authority to depoſe Kings and Emperours: I anſwer, Iehojadah the high Prieſt was next to the King in blood, 2 Chron. 22.11. And was one of the States of the Land, who depoſed her not alone by himſelfe, but by the common conſent of all the States and Peeres of the Land, ſee Chap. 23.1, 2. He indeed is chiefly named, becauſe he was the chiefe of them in blood; neither did he ſet up Ioaſh, but helped to maintain his right which was uſurped by Athaliah: in a word, he protected the right heire, but could not himſelfe depoſe nor make over the Kingdome unto him; hence I conclude, that to exempt the Clergie from under the authority of the Civill Magiſtrate is rebellion.

Fourthly, they object that Kings and Princes of their bounty have granted theſe priviledges unto them. I anſwer, the law of nature acknowledgeth a civill ſubjection, and the law of God ſtraightly commands it, ſaying: Let every ſoule be ſubject to the higher powers, Rom. 13. And put them in mind to be ſubject to principalities and powers, to obey Magiſtrates, and to be ready to every good worke, Titus 2.1. Then I conclude hence, that no law of any man may offer violence, or derogate from either of theſe.

Fiftly, they object from Ier. 1.10. where the Lord ſaith, I have ſet thee over Nations and Kingdomes, to plant and to pluck up: Hence they gather, that the Prophets and their Succeſſors are not to be ſubject unto civill Government: I anſwer, the Prophet is ſet over Nations and Kingdomes, but not to governe by the Civill ſword, but by the ſword of the ſpirit in his mouth, and he is to plant and pluck up Kingdomes no otherwiſe then by declaring that God would plant, or pluck them up.

Sixtly, they object from Iſa. 60.10. That Kings ſhall come and ſerve the Church under the new Teſtament, and therefore the Church is not to be ſubject to Princes, but they unto the Church: I anſwer, in the Church are two things, firſt, the perſons of men, ſecondly, the things of God: Now it is true that Kings are ſubject to the things of God in the Church, as the word and Sacraments, to theſe Ordinances of God no calling is exempted, ſaith Paul, our ſelves are ſervants for Ieſus ſake; But to the firſt of theſe, which is, the perſons of believers, to theſe, Kings and Magiſtrates are not ſubject; but to this very queſtion, when ſome ſervants were converted, when they lived under Infidell Maſters, they thought themſelves by this ſpiritual calling to be freed from ſerving their Maſters any longer, but (ſaith Paul) Let every man abide in the ſame calling wherin he was called; art thou called to the ſtate of grace being a ſervant? care not for it, yet if thou couldeſt be freed from ſerving an Infidel, uſe it rather; but if thou canſt not, here is thy comfort, he that is called, being a ſervant, is the Lords free-man, therfore brethren let every man wherin he is called, therein abide with God, 1 Cor. 7.20.21.22.24. So a ſubject being called, is not freed of his obedience to Civill Government, although he were effectually called under Infidel Governours: it is in this caſe, as it is with outward riches, the people of God onelyonly have a true right to them all by Chriſt, ſo that all the riches in the world is theirs, all is yours, and ye are Chriſts, 1 Cor. 3.21. And what others have, they are but uſurpers, yet beleevers muſt not preſently goe and take theſe outward things from any man, although he be never ſo wicked; So it is with places of Maſters or Magiſtrates, although never ſo wicked, yet while they are in it, we ought to yeild obedience to them, for (ſaith Peter) Cervants be ſubject to your Maſters with all feare, (now marke) not onelyonly to the good and gentle, but alſo to the froward, 1 Pet. 2.18.

Seventhly, they object that Kings and Magiſtrates are as ſheep, and Miniſters are as Paſtors and Shepherds, therefore ſay they, Kings are under Miniſters, as the flock is under the Shepherd: I anſwer, in the Prophets or Paſtors conſider two things; firſt their perſons, ſecondly their Miniſtery; now in regard of their perſons all of them are ſubject to their Princes, and that for conſcience ſake, but in regard of their Miniſtry, Princes and Magiſtrates are to be ſubject, both when the Word is taught & the Sacraments be adminiſtred, all muſt ſubmit themſelves unto it; even as a mean man being a Serjeant, may arreſt a Baron, Earle or Duke, neither may they reſiſt him, becauſe he commeth with the Princes authority to which he muſt yeild himſelfe, though not unto the perſon of the Serjeant; So muſt Magiſtrates ſubmit unto Miniſters, comming not in their owne name, but in the name of God and Chriſt; now this muſt be marked, that Magiſtrates are not ſimply ſubject to the Miniſtry, but ſo far as they teach the word truly, and rightly adminiſter the Sacraments, the which if they doe not, they have power to reforme or depoſe ſuch miniſters as ſhall faile in their adminiſtration, and in this regard Magiſtrates are called Shepherds, The Lord ſaith, Cyrus is my ſhepherd, Iſa. 44.28. Though otherwiſe he be a ſheep, ſo far as he is truly taught by the Miniſter, For they may ſay to the King and to the Queeno, humble your ſelves, Jer. 14.18. And Herod feared John, and did many things, and heard him gladly, Mark 6.20. Thus we ſee that all men are to ſubmit themſelves to the Magiſtracy or Civil Government, and to the poſitive Lawes of the Land.

Now the Romiſh Clergy are not enemies to Civil Government, as it is government, but as it is in the hand of Civil Magiſtrates, ſo that their drift is not to put it downe, but to remove it from the Magiſtrates to themſelves, that they might make all Magiſtrates their vaſſals. Secondly, prophane people doe allow of civil government in their judgment, but they would have ſome liberty to intrench upon it in their practiſe. Thirdly, Anunomians and Ean…lifts are enemies to the eternall law of God, which is the ground and foundation of the civil law, which, while they take a way the foundation, of neceſſity the whole building muſt needs fall; So they, although they wil not openly ſay that they are enemies to civil government, yet by accident, they are enemies to it, & in their way ſeek to overthrow it, 4, the independant people or the Browniſts, who will have Kings and Rulers and Magiſtrates to have no hand in matters of religion, but all to be ſervants to the perſons of beleevers, and ſo they deny Ceſar his due, which is to have power over the outward man both of words and actions, body and goods, although he hath no power over the things of God, which are, their ſoules and conſciences, faith and all the graces of Gods ſpirit that are wrought in the heart, yet we muſt obey them for conſcience ſake, Rom. 13.5. Not as to bring theſe things of God under their command, but obeying becauſe God commands it, even from the heart as to the Lord, Col. 3.23. Fiftly the Anabaptiſts, who are abſolute enemies to civil government, to them … chiefly intend, yet all the the reſt doe ſomething daſh againſt civil government, and the moſt of them do expect a time under the Goſoel, in which they hope to be freed from all civil power and government, witneſſe that heretical booke intituled (The perſonal reigne of Chriſt upon earth) which affirmeth, that all civil power and government ſhall be caſt downe before the end of the world a thouſand yeares; this hath great approbation among them and they the meane time deſiring and expecting when all Thrones and powers ſhall be caſt downe, that they may live without rule or government: But ſee my anſwer to it in that booke, intituled (The Saints inheritance after the day of judgment) and for the preſent let it ſuffice that the Scripture mentioneth but three commings of Chriſt, one ſpirituaily, when hee changeth the heart, and ſt…mpeth his owne Image of grace upon it. Secondly, when he came viſibly in the fl…ſh. In the fulneſſe of time God ſent his Sonne, Gal. 4 4. This was done when the word was made fleſh and dwelt among us. John 1.14. The third is yet expected, at which comming he ſhall judge both quick and dead, and the heavens muſt receive him un… the reſtitution of all things, Acts 3.21. Thefore no other comming to be expected before the end; but here we may ſee how they declare their affections to civil government, when as they expect that Chriſt ſhall come and free them from all obedience to it, and that a thouſand yeares before the end of the world.

But here ſome may reply and ſay to me thus you affect neither Antinemians nor Familiſts, Anabaptiſts nor Papiſts, Browniſts nor prophane Proteſtants, then what is it you would have? I anſwer, I deſire to be found faithful to Luther's Proteſtation, and to Calvin's Inſtitution; the firſt of theſe was the originall cauſe from whence the name of Proteſtants did firſt ariſe, for when Luther did firſt renounce that ſtrumpet of Rome, he cauſed them all that were with him to enter into a Proteſtation againſt all Popery and popiſh Innovations, and thoſe that took that proteſtation were ever afterwards called Proteſtants, & we in this Kingdome have of late taken the very ſame Proteſtation againſt all Popery and popiſh Innovations, therefore I doubt not but we have many amongſt us, who will hazard lives and States and all they have to maintain that proteſtation, and ſo by the good bleſſing of the Lord will prove themſelves good and faithfull Proteſtants: But for the ſecond, although I call it Calvin's Inſtitutions, yet not as if he had made it of his owne head, but as a faithfull ſervant of Jeſus Chriſt, he hath faithfully declared all the Counſell of God, as Paul did, Acts 20.27. to all his fellow-brethren, that all may ſee what a Church Chriſt hath inſtituted in his word.

Alſo this doth well agree with our late ſolemne Nationall Covenant, in which we have bound our ſelves, with our hands lifted up to the moſt high God, ſwearing thus; That we ſhall ſincerely, really and conſtantly through the grace of God, endeavour in our ſeverall places and callings, the preſervation of the reformed Church of Scotland, in Doctrine, Worſhip, Diſcipline and Government againſt our common enemies. Now I hope all thoſe that have thus engaged themſelves, are convinced, that their doctrine, worſhip, diſcipline and government are agreeable to Gods Word, elſe why have we bound our ſelves to preſerve it there, and to acknowledge the enemies of it to be our common enemies, yet I deny not, but as it is there, it may have ſome failings which may admit of reformation: The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Chriſt, or the good of his Church, but whatſoever is commanded by the God of heaven, let it be diligently done, Ezra 7.23.

Againe, wee have ſworne to endeavour the reformation of religion in England, Scotland, and Ireland, in doctrine, worſhip, diſcipline and government according to Gods Word, and the beſt reformed Churches, and for this I hope we are convinced, that the Presbyteriall is the beſt reformation, elſe why do we bind our ſelves to preſerve it in Scotland? we are or ſhould be reſolved be reſolved before we vow, and not after vowes to make enquiry, Prov. 20.25.

Againe, we ſwear, that we will endeavour to bring the Churches of God in the three Kingdomes to the neareſt conjunction and uniformity in religion, confeſſion of faith, ſorme of Church-government, directory for worſhip, and Chattechiſing, but if Scotlands government and diſcipline muſt not be altered, the caſe is cleare, that we have bound our ſelves to uniformity with them in the fore-mentioned things: Let therefore as many as be perfect be thus minded, and if in any thing ye be otherwiſe minded, God ſhall reveale even this unto you, Phil. 3.15. Thus you ſee the harmony between our proteſtation and Luthers proteſtation, as alſo betweene our Covenant and Calvins Inſtitution, thus far bleſſed be the Lord for our bleſſed union; therefore my motion I hope will not ſeem ſtrange, when I ſhall deſire faithfulneſſe to our late Proteſtation, and to our ſolemne Covenant, not as though I did queſtion the faithfulneſſe of our reformers, for bleſſed be God they have already done more, then ſome yeares agone we thought we ſhould ever have lived to ſee, or as though I queſtioned the faithfulnes of any that have taken that proteſtation or covenant only I wiſh & pray for their perſeverance; That as their hands have laid the head ſtone thereof, their hands alſo may finiſh it, and when they bring forth the foundation of this houſe with ſhouting we ſhall cry, grace grace unto it. Zech. 4.7.9.

But I muſt expect ſome foul-mouth'd Prelate to ſtand up as in Doctor Baſtwick's caſe ſaying, that baſe fellow Calvin, for ſo that old Francis White the Prelate of Ely called that ever to he honoured Divine, ſaying that he aroſe in an obſcure come of the world, and violated and overthrew all order and authority in the Church, and would alſo have demoliſhed the authority of the Magiſtrates; and then the pr…late of Canterbury avouched his Epiſcopal authority, and preeminence over his brethren to be only from God, very much blaming Calvin for his factious ſpirit, & ſaid that they held the crownes of Kings upon their heads, for no Biſhop, no King; and thoſe that would have no Biſhops, ſought to overthrow all governement, and ſo he concluded with honourable expreſſions to that ſtrumpet Synagogue of Rome, ſaying ſhe was a true Church, and that ſhe did not ſin in any fundamental points, and ſo the reſt blaſpheming the holy Scriptures, calling them the refuge of heretiques and ſchiſmaticks, and that they could not be knowne to be the word of God but by the Fathers. Theſe are they that blame Calvin for his factious ſpirit, and call him baſe fellow, and that he ſhould ſeeke to overthrow all order and authority n the Church, and to demoliſh the authority of the Magiſtrate.

Again, the Prelate Whitgift and Saravia daſh one againſt another about ruling Elders and P…eſbiteries, Whitgift doth acknowledge they ought to be under a Tyrant, but not under a Chriſtian Magiſtracy, the other will allow them to be under a Chriſtian Magiſtrate, but not under an Infidell. Firſt, whereas Whitgift ſaith ther were in the Primitive Church Seniors, but it was before there was any Chriſtian Prince or Magiſtrate. Secondly, and that God hath given the chiefe authority of government in the Church to to the Chriſtian Magiſtrate. Thirdly, that if there were a Seniory eſtabliſhed, there could remaine no authority Eccleſiaſticall to the Civil Magiſtrate: I anſwer, if the office of Seniors under a Tyrant had medled with any part of the office of the Magiſtrate, then ſo much as they exerciſed of the office of the Magiſtrate, ſo much ſhould have ceaſed; but the Elde…s are to aſſiſt the Paſtor in matters Eccleſiaſticall onelyonly, and not in Civil, therfore it ought to be in times of peace, aſwel as in times of perſecution, and if a Tyrant-Magiſtrate could ſuffer them, it is evident that they did not offend againſt his office.

Secondly, there were Seniors among the Jewes under godly Kings and in times of peace, then why may it not be ſo among Chriſtians?

Thirdly, the Eccleſiaſtical power is diſtinct from the Civil both in the ſubject, object and end, ſo that the one doth not h…nder the other; the Magiſtrates power is to puniſh the outward man with outward puniſhment, which the Presb…tery cannot hinder, and he may civilly bind whom the Presbitery ſpiritually looſeth, and he may civilly looſe, whom the Presbitery ſpiritually bindeth; Laſtly, the Magiſtrate ſeeks not the repentance and ſalvation of the delinquent by his puniſhment, as the Preſbitery doth, be only ſeeks to maintain the authority of his Lawes, and the qui…nes and preſervation of the Common-wealth, ſo that a delinquent by repentance cannot eſcape the Civil Magiſtrate.

Fourthly, the Magiſtrate cannot determine queſtions of faith, nor know what order and decency in circumſtances is fitteſt for each Congregation, neither can he excommunicate offenders, for when the Prelates exerciſed Eccleſiaſticall Juriſdiction, and civil alſo, they did wrong both to the Prince; and alſo to the Presbitery.

Fiftly, when Presbiters are eſtabliſhed in their full power, there remaines much power to the Prince even in things Eccleſiaſticall, as to take diligent heed to the whole State of the Church within his Dominions, to indict Synods, and civilly to proceed in the ſame, to ratifie the conſtitutions thereof, to adde unto them the ſtrength of a civil power, to puniſh heretiques, and all that diſobey the aſſemblies of the Church, to ſee that no matter Eccleſiaſticall be carried factiouſly or raſhly, but that ſuch things be determined in free aſſemblies, to provide for Schollars, Colledges and Churches, that all corrupt wayes of entring into the miniſtery, by Simony, bribing or otherwiſe, be repreſted; and laſtly, to compel all men to doe their duty according to the word of God, and the lawes of the Church. So then the civil Magiſtrate is to leave untouched that power which belongs to the Eccleſiaſticall rulers, as the miniſters of the Goſpel, ruling Elders and Deacons for Eccleſiaſtical, doe not hinder the Civil in their adminiſtration.

Sixtly, is it ſo, that Prelates exclaime againſt Presbiteriall government? let us retort their exclamation back upon their own-heads, as Eliſhah did in another caſe, ſaying, it is thou and thy Fathers houſe that troubled Iſrael; So I ſay, it is the Prelacy, not the Presbitery that is prejudiciall to the power of Princes, and hath often encroached upon the ſame, as for example, the Biſhops aſſembled in the 8. councell of Conſtantinople, ordained that Biſhops ſhould not light from their horſes when they chanced to meet Princes, nor baſely bow before them; and if any Prince ſhould cauſe a Biſhop to diſparage himſelfe by doing otherwiſe, he ſhould be excommunicated for two years, Canon 14. And in the ſame councel, Canon 17. they alſo diſcharged Princes from being preſent in any Synod, except the Occumenick: ſo much for anſwer to Whitgift.

Now for Saraviah who alloweth ſuch Elders as the Jewiſh Church had to be joyned now with Paſtors under a Chriſtian Magiſtrate, but not under an Infidell Magiſtrate, but this man takes the Jewiſh Elders to be their Magiſtrates, and ſo he affirmes that none but Chriſtian Magiſtr…tes ought to ſit with the Miniſters of the Word in Eccleſiaſticall Courts, as Princes and Nobles in generall or Nationall Councels, and that Magiſtrates of Cities ſhould ſit in particular Conſiſtories, but this is as foule an errour as that of Wh…gift, for you ſee a plaine diſtinction between the power Eccleſiaſticall and the Civill, both in the ſubject, object, and end, as I ſhewed before, and that the one is not to touch or to meddle with the office of the other; Now if the Chriſtian Magiſtrate by vertue of his civill power ſhould ſit in Spirituall Courts, this would make a mixture and confuſion of civill and Eccleſiaſticall Functions; and again, he contradicteth himſelfe, ſaying, that he admitteth grave and godly men in the Judicatories of the Church, although they be not Magiſtrates, but private men. Again, there have been Chriſtian Churches under Infidell Princes; but here I leave theſe two men as Ephraim againſt Manaſſeh, & Manaſſeh againſt Ephraim, and both againſt Iudah; ſo Whitgift againſt Saravia, and Saravia againſt Whitgift, and both againſt the truth.

Now ſuppoſe the Cavaliers at Oxford ſhould ſtep forth and ſay that the Presbiteriall government is worſe then the high Commiſſion or the Spaniſh Inquiſition; ſee Diurnal, Feb. 22. 1643. I anſwer, it is but the teſtimony of prophane Papiſts, and blaſpheming perjured Traytors both to Church and State, and therefore I leave them as not worthy to be anſwered.

But ſuppoſe they ſhould ſeek to comply with our independant people, and tell them that the King will grant them a free toleration if they wiladhere to him to oppoſe Presbiteriall government. I anſwer, it hath caſt an ill ſavour upon independant government, and makes it to reliſh baſely with Gods people.

But what if the independant people themſelves ſhall take upon them to examine the Presbiteriall government, and preſent their examination to the King and both Houſes of Parliament, and tell them boldly, that all learned men have granted that the Churches conſtituted by the Apoſtles were all independant bodies but the man cannot produce any of theſe learned men, and therefore the caſe is doubtfull, & beſides it were a hard caſe if neither Scotland, France, Holland; and many other places where the Presbiteriall government is, or hath been, could not yeeld a learned man, this man I ſuppoſe to be either a Cobler or a Button-maker, or ſome ſuch prime Scholler, and yet be takes upon him to examine the learning of all the reformed Churches; but wil you be pleaſed to ſee his learned expoſition of ſome texes of Scripture, ſuch as theſe? The Kingdome of God is at hand, that is ſaith he, a particular Congregation is at hand, Math. 3.2. And to be fellow Citizens with the Saints and of the houſhold of God, this ſaith he, is meant of a paiticular Congregation, Epheſ. 2.19. And for the Queen to ſtand on the right hand of Chriſt in gold of Ophir, this ſaith he alſo is a particular congregation, Pſalm. 45.9. Thus you ſee how this mans learning exceeds all thereformed Churches, who expound theſe places to be meant of the univerſall or inviſible Church.

But further he ſaith in that examination, that the Pope is Antichriſt becauſe hee will have men to appeale from other Churches to him, and to ſtand to his ſentence and decree; but ſaith he, doe not Presbiter: all Aſſemblies and Synods take upon them the ſame authority?

I anſwer, no, they differ thus: Firſt, the Pope is one and receiveth appellations Monarchically, but Synods conſiſt of many, and receive appellations ariſtecraticaly. 2. The Pope receiveth appellations from other Nations beyond Sea, but Presbiteries and Synods do not ſo. 3. The Pope will have his ſentence received as infallible, but Presbiteties and Synods acknowledge themſelves ſubject to errour. 4. The Pope acknowledgeth neither Elders nor elderſhips of Congregations, but Presbiteries and Synods doe 5. The Pope acknowledgeth no power Eccleſiaſticall on earth, but what is ſubject to him, and derived from him, but Presbiteries & Synods doe. 6. The Pope receiveth appellations in other cauſes beſides Eccleſiaſticall, but Presbiteries and Synods do not ſo. 7 The Pope hath neither commiſſion himſelfe from Churches, nor will admit the Commiſſioners of Churches to ſit in judgement with him, but Synods are made up of Commiſſioners of Churches. 8. The Pope maketh his power boundleſſe, & exalteth himſelfe above the very Scripture, but Synods when they receive appellations, are tyed to certaine rules of proceeding and judging, eſpecially by the Scriptures; thus wiſe men may ſee the diſterence between them to be as great as between light and darkneſſe.

But now give me leave, being thus ſet upon by the independant men, to lay open ſome of their errours, to ſee how they will ſtand in a well ordered Church.

Firſt, independant Churches hold themſelves to be all Rulers, and none to be ruled: which is againſt all ſence, reaſon, and Scripture alſo, Heb. 13.7.27.1 Tim. 5.17. But they are ſomething aſhamed that they have none to rule, therefore they would make their ruling Elders themſelves be their ſervants; and yet to hold ſtill the name of rulers, which is as bad an errour as the former, for although ruling Elders muſt not be as Lords to the Church, neither muſt the Church be as Lords over them, and while they claime this authority for their Church, they do but ſeeke to remove the Prelates Lordſhip to their independant Church.

2. They do not give thoſe to the Lord from their child-hood that are to be their Miniſters, that they may be trained up in the ſchooles of the Prophets, which is the ordinary way for to attain to the knowledge of the tongues; Now that extraordinary is ceaſed which the Apoſtles had. Lu. 24.49. Acts 2.4. But they not taking this courſe, are conſtrained either to take ſome broken Tradeſman for their Paſtor to be employed in Gods work, whom the world hath caſt off, or elſe they muſt take one that is employed in a calling already; But for the firſt, will God accept of the worlds leavings? and for the ſecond, what warrant have they to take a man to this great calling, who is already entangled with the affairs of this life? ſee 2 Tim. 2.4. The Miniſtry alone is a burden more befitting an Angell then a fraile man, ſaith Paul, who is ſufficient for theſe things? 2 Cor. 2.16. The Apoſtles gave themſelves wholly and continually to prayer and to the Miniſtery of the Word, Acts 6.4 And yet they complain of their weakneſſe, as unable to undertake ſuch a heavy burden, who were ſo exceedingly furniſhed with giſts, and gave themſelves wholly to it, how then ſhall our independent Paſtors diſcharge it faithfully, who are employed otherwiſe: If the world encreaſe, the work of God muſt needs decreaſe.

Thirdly, when their Paſtors gifts are to be proved, as Paul ſaith, 1 Tim. 3.10. They will appoint none but mechanick men to do it, unleſſe ſome Miniſters come in by chance unexpected, not as any duty they are boun… to do, for they are all independant, & who hath to do with them? but how ſhall Mechanicks judge of queſtions and controverſies of faith or how ſhall they determine the ſame? they cannot find out and diſcover ſub i…e Hereticks, then how ſhall they excommunicate them?

But I ſuppoſe in this they goe contrary to their own judgment in other things, when they will have all other things tryed and proved by men of that calling which have the moſt knowledge and skill in ſuch a thing, that they may not be deceived, and will they have leſſe care of their ſoules then they have of worldly things, it is but a bad ſigne of grace in ſuch a heart.

Fourthly, mechanick fellowes muſt intrench upon the miniſtery after they have proved them to ordain them, but although the Cities of Creet might elect them Elders, yet ſaith Paul, I left thee in Creet to ordaine Elders in every Citie as I had appointed thee. Titus 1.5. And Paul and Barnabas retu…ned againe to Liſtra and to Iconium and to Antioch and they ordain…d them Elders in every Church, and prayed with faſting and commended them to the Lord Acts 14.21.23. And the Prophets and Teachers of Antioch miniſtred unto the Lord, and faſted, and the holy Ghoſt ſaid, ſepa a…e me Barnabas and Saul for the worke whereunto I have called them, and when they had faſted and prayed and laid their hands on them, they ſent them away, Acts 13.1.2.3. The Apoſtles ſaid unto the multitude, chuſe you out men of honeſt report, and full of the holy Ghoſt and wiſedome, (but mark the next words) whom we may appoint over this buſineſſe, & ſo they nominated 7 & ſet them before the Apoſtles, and when they had prayed, they layed their hands on them, Acts 6.7, 8. Neglect not the gift that was given thee by propheſie (now marke) with the laying on of the hands of the Presbitery, 1 Tim. 4.14. But I find no mechanicks about the point of ordination.

Fifthly, theſe mechanick fellows which are unskilfull in the Paſtors office, yet they muſt teach them their duty that never were Paſtors themſelves, & theſe members may very well be ignorant of many poynts of faith, being ſometimes long without a Paſtor, then much more they may be ignorant of his office, yet they muſt pray for they know not what, and the greater muſt be bleſſed of the leſter, neither muſt theſe ſick people have any helpe from others, till they can helpe themſelves; but I thinke they would not do ſo by their bodies which would ſoon periſh if none muſt help them in time of ſickneſſe: but God hath better provided for his Church then ſo.

Sixthly, they hold that not only the power of the keyes, but the execution of this power alſo belongs, and muſt be done by all the congregation, but the puniſhment of excommunication, ſaith the Apoſtle, was inflicted of many, 2 Cor. 2.6. But this were improper to ſay it was inflicted by many, if it was by all, yet I grant it muſt be done by the conſent of all, or of the greateſt part, and it may be ſaid to be done by all, as the repreſentative body of all, as what the Parliament doth, it may be ſaid the whole Kindom doth: but as the Kingdome refers their buſineſſe to the Pa…liament, ſo doe the particular Churches to the Presbitery: but they ſay every caſe ought to be heard and determined where the fault was committed: By this argument we muſt remove our Parliament and all other Courts to the place where any offence is committed to try them there. But this their folly needs no confutation, and ſaith Paul concerning Church cenſures, I heare that there is fornication committed among you, (now marke) For I verily as abſent in body, but preſent in ſpirit, have judged and determined already concerning him that hath ſo done, and that was to deliver ſuch a one to Sathan for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Ieſus: Yet it was not fully done without the conſent of the whole Congregation, although judged and determined in their abſence; Yet it was executed when they were gathered together, 1 Cor. 5.3, 4, 5. So the Presbitery ought to judge and determine of things, but they are not to be accompliſhed privately, but openly with the conſent of the whole congregation.

But they ſay, if thy Brother treſpaſſe againſt thee, tell him his fault betweene him and thee alone, and if he will not heare thee, take with thee one or two more; but if he neglect to heare them, tell the Church, Mat. 18.15.16.17. This Church (ſay they) is a particular Congregation. but I deny it, and will prove it to be a collective part repreſenting the Church, to whom binding and looſing was referred, for (ſaith the Lord) if two of you ſhall agree on earth touching any thing as binding and looſing it ſhal be done for them of my Father in heaven, verſ. 18.19. The reaſon is, becauſe where 2. or three a…e gathered together out of a Congregation in the name of Chriſt, about ſuch a buſ…neſſe (ſaith Chriſt) I am in the midſt of them, ver. 20. Now in a ſmall congregation having but two ruling Elders, and one Paſtor, theſe comming to gethe… in the name of Chriſt, if but two of them agree, it ſhall be done, ver. 19. But it were a ſi…ly concluſion to gather from hence, that if any two of the whole pariſh, or of the whole cong…egation of Bro…niſts agree together about binding or looſing, it ſhal be done in heaven, So t…en I conclude, that where there are but two Elders and a Paſtor, if theſe come together, and but two of them agree, ſaith the Lord, it ſhall be done: Now if they ſhould ſay, it is a particular congregation, and yet but three perſons in it, this I alſo deny, for a particular congregation muſt have both Officers and people, or elſe it is not a congregation; but ſuppoſe they ſay there was a Church in the houſes of Aquila and Nimphas Rom. 16.5. Col 4.15. I anſwer, they had teaching and diſcipline which did reſemble a Church, but they neither taught nor governed as Church-officers, but as parents and Maſters: for they had no election nor ordination, and therfore no calling; neither had they the ſacraments, nor the power of the keyes for Excommunication. So then if they were Churches, it was becauſe Chriſtians re…orted thither, and had the uſe of the Word and Sacraments, ſee Acts 2.6.12.12.19.9.20.8.28.23. and becauſe there were no Churches built.

7. The independent government cuts off all remedy for injured perſons, for thoſe perties muſt be their Judges while they deny Presbi…eties and Synods to appeal to, which is againſt the very light of nature that parties ſhould be their Judges, who if …ney get the greater number, the innocent party muſt needs ſuffer although his cauſe be never ſo juſt, but this is flat againſt the Scripture: There was variance in the Church at Antioch, and they appealed to the Apoſtles and Elders then aſſembled at Jeruſalem, Acts 15.2. It is in this caſe as it is in civil injuries, ſee Acts 24.11. where Paul ſaith, no man may deliver me to them becauſe they were parties, but I appeale to Ceſar: theſe men blame the Prelates for being parties in their owne Courts, & yet here they will tye their members to be tryed by none but themſelves, denying Presbyteries and Synods, which is the onelyonly refuge of innocent perſons, and the meanes of juſtice to the guilty.

Eightly, Independent people exclude women and children from having any voice in their Churches, yet they deny a repreſentative church gathered out of many particular Churches: In this I demand what is their owne, when men of yeares muſt repreſent their whole Church, and where doe they find ſuch a Church in the Scripture as this is; in this we may ſee plainly that their practiſe contradicts their tenets, while they deny repreſentative Churches, their own is ſuch a one, but they being ſilent to our demand, we ſhal give them better ſatisfaction concerning Presbyteriall government; for when that controverſie was at Antioch, they determined that Paul and Barnabas and certaine others of them ſhould goe up to Ieruſalem, unto the Apoſtles and Elders about this queſtion: now theſe certaine that came with Paul and Barnabas are called the Church, being brought on their way by the Church, Acts 15.3. But they did not every man of the Church of Antioch come, for then how could they be ſent? yet theſe few that were ſent are called the Church, and when they came to Jeruſalem, they were received of the Church, ver. 4. But did every chriſtian in Ieruſalem come forth to meet them, or whether did ſome part of the church there kindly entertaine them in the name of the reſt, and ſo are called the church, and ſo that place before mentioned, Mat. 18. tell the Church, is no more, but tell the officers of the church, and great feare came upon all the Church, Acts 5.11. Here is meant none but the Apoſtles, who in the next verſe went all into Solomons Porch, which could not hold al at Ieruſalem, and the reſt are mentioned diſtinctly, ver. 13. yet you ſee here theſe officers are called the church: and when Moſes was charged to ſpeake unto all the congregation, be called for all the Elders of Iſrael, and ſaid unto them, Exo. 12.3.21. As a Parliament is a congregation of the mighty, Pſal 82.1. So is a National Synod, but they are much troubled at this word National church, but why ſhould not we be as much offended at the word independent church, ſeeing that there is none ſuch in the Scripture? Again I anſwer, when there was but one Nation that received the ordinances of God. there was but one National church, but now the Goſpel …s preached to all Nation…, then ſo many of them as receive and make profeſſion of it, ſo many national churches there is: again, as many flocks make one flock. Gen. 30.36.40. Luke 2.8. & many congregations called are one church, ſee Act. 8.1.13.1.20.17.28.36.37. Revel. 2.1. compared with the 7th: Again, as one congregation may be called a particular church; So when a Kingdome or Nation receives the Faith, and makes profeſſion of it, we ſuppoſe it may be called a national church; but yet, if they can give any other name better befitting a Kingdome or Nation that have received the Faith, we ſhall not differ much about words or names; only this, as many members make one body; ſo, many particular churches make one, call it what you will; and, as many ſhips make one Navy, and many regiments make one army, & many companies make one Citie: yet although ever, ſh… …ath his Officers compleatly, yet they muſt not ſay they are independent, but m…ſt ſ…cke the good of the whole Navy; So although every Regiment hath gov…ours of their owne, yet they muſt j…yn together for the good of the whole Army: and ſo every Company in the City hath Officers of their owne, yet they muſt …l… be helpfull for the good of the whole, and ſo every congregation, although they have all o…ees needfull for themſelves, yet they muſt all joyne for the good of the whole, and …o ſay they are independant and that they are indifferent what becomes of others, ſo they may have their independant government, is much like to the anſwer o… …a…, when he ſaid to the Lord, am I my brothers ke…per? ſee Proteſtation proteſted.

9. While they deny Pres…teries and Synods, they doe not ſeek for that which makes for peace, as they are commanded, Rom. 14.19. Paul and Barnabas might have decided the controver…e at Antioch but they being parties would not, becauſe it would not make for peace, ſaith Paul; L…ok not every man on his owne things, but every man alſo on the things of others; Let this mind be in you, which was alſo in Chriſt Ieſus, Ph…l. 2.4.5. But they will ſay that they will not joyne in Church-government and diſcipline till they have ſome expreſſe word for it. But if they will not joyne with us till then they had as good ſay they will never joyne with us, for in many things the word ſpeaks only in generall terms, as concerning the onelyonly Form of excommunication, or the only form of ordination, o… the outward geſture of externall reverence to be uſed, and no other in ſeverall ordinances then this doing they may trouble themſelves, and never find the true diſcipline therein: in all theſe things they ought to condeſcend to the peace and edification of the whole Church & not to make rents and diviſions about theſe things: for what a confuſion in Families would it be, to ſet up ſeverall independant Churches, when the father ſhalbe of one Church and the ſonne of another, the husband of one and the wife of another; the Maſter of one and the ſervant of another, how would this hinder all family duties, and it would not only be as a canker to the duties of the generall, but to the duties of their particular calling.

10. Theſe independant people demand that which they themſelves would not grant, if the power were in their hands: for in new England they will not ſuffer men of other opinions in doctrine or government to live within the bounds of their patent, but they baniſh them out of it; although they be godly Chriſtians, they ſhal not reſide there, unleſſe they will enter Covenant, profeſſe their faith, and ſubmit to their Church orders; theſe men do not follow that golden rule of the law & the Propheths, to do …o others, as they themſelves would be done by Math. 7.12. And theſe partiall men will beare great de…ects and wants in their owne Churches, as want of officers, Sacraments, and propheſying; ſome of theſe many yeares together, and nor to groane under the burden of it, when as a ceremony or ſomething of as little moment ſhall make them ſeparate from us, making …ents and diviſions amongſt us; but let the world ſee the unjuſtneſſe of their ſepararation, eſpecially from the Presbiteriall government.

11. The independant people hold that one Church, if required, ought to give an account to other Churches, and that differences of importance in one Church ſhould be heard in others, and that one Church may be adviſed and counſelled by another, and their doctrines tryed and judged by Synods; and in caſe they deſerve it, to be admoniſhed and reproved by Synods, and complained of to the civil Magiſtrate; Theſe things they will take upon generall rules, for I am ſure there is no ſpeciall rules for them in the word: but further they will not goe, neither ſhall we deſire more helpe from one particular congregation to another, then they do, for wee hold them all equall in authority as they do, but yet we expect more from Synods being made up of many congregations, …eeking the good of the whole; theſe we hold to have ſome power over particular Congregations, being choſen out of them by their conſent for the ſame purpoſe, they may write, conclude and impoſe, and lay it upon them, and deliver them the decrees for to be kept, ſee Acts 15.28.16.4.21.25. And ſaith Paul; Now I prayſe you brethren, that you remember me in all things, and kept the ordinances as I delivered them unto you, 1 Cor. 11.2. But for new Englands Synods which come together upon courteſie, as many as will, & who will, if none will come from Stamford, they may chuſe: and they have one meane Miniſter weake in parts and gifts, if not worſe qualified, they do not care if he goe, they can ſpare him beſt, and they being independant, muſt looke onelyonly at their own particular, and not ſeek the good of the whole, and it is not much materiall who goes, for they have no power to reforme any thing, ſave only to counſell, admoniſh, and complaine to the civil Magiſtrate, who they ſay themſelves, hath no more power to reform, or to do any thing, in, or about the Church then heathen Princes; this is independant government, & the reformation they would have, which is nothing elſe but a flood-gate ſet open for all ſects in the world, to the ruine of the true Church of Chriſt, as Anabaptiſts, Familiſts, Jewes & Papiſts, or any other, for all would ſeparate themſelves into Churches in their own judgement to do whatſoever Sathan or their owne corrupt hearts would lead them unto; well may thoſe curſed blaſpheming traytors and Papiſts at Oxford hearken to this way, and grant them their full deſire; for it is the road way to all confuſion, yea, their owne Churches divide commonly upon the death of their Paſtor with contempt and hatred to each other; But God hath called us to peace, 1 Cor. 7.15. Let all things be done decently and in order, for God is not the author of confuſion but of peace, as in all the Churches of the ſaints, 1 Cor. 14.33, 40.

Now foraſmuch as the Magiſtrate is the Father of the countrey, and the Paſtor of the people, the keeper of peace, the protector of righteouſneſſe, and the avenger of innocency, then he is unworthy to live in a Common-wealth that is an enemy to ſuch government; But here ſome will object, that Princes in all ages, ſome have been careleſſe of their charge committed to them, to foreſee dangers to prevent them, giving themſelves to earthly delights, and ſlothfully minding nothing elſe, and others addict themſelves to their game, and ſo ſet to ſale all lawes and priviledges, judgments and grants, other ſome ſpoyle the poore communalty of money to ſpend it waſtefully and prodigally, other ſome exerciſe more robberies, pillaging of houſes, deflouring of Virgins, murdering of Innocents, ſo that no image of God is ſeen upon them, that ought to ſhine in Magiſtrates, nor no token of the Miniſter of God is ſeene in him which was given for prayſe to the good, and for vengeance to the evill.

Now men naturally abhor tyrants, and love their lawful Kings, then what ſhal poore ſubjects do in ſuch a caſe? I anſwer, Inferiours are to ſubmit to the governement of ſuch Princes, although Pinces do not that which pertaineth to them: but they goe beyond thoſe bounds which the Lord hath ſet them: yet it will not follow, that we may ſin againſt them, becauſe that they ſin againſt God, ſaith Peter: Fear God and honour the King. And ye ſervants be ſubject to your Maſters with all fear, not only to the good and gentle, but alſo to the froward: For this is thanke-worthy, if a man for conſcience towards God endure griefe, ſuffering wrongfully, 1 Pet. 2.17, 18.19. Wee ought to obſerve the providence of God, who diſpoſeth of all Kingdomes and ſetteth up Kings as it pleaſeth him, ſee Dan. 2.21. Although Nebuchadnezar was a wicked man, yet ſaith Daniel, the God of heaven hath given thee a Kingdom, verſ. 37. And ſaith the Lord, I will give Nebuchadnezar the land of Aegypt for his good ſervice, and the ſpoile thereof ſhalbe the wages of his Army, Ezek. 29.19, 20. And King Saul was a cruell tyrant, ſee 1 Sam. 8.12. Yet the people are not freed of their obedience to him, and ſaith the Lord, I have given the earth to whom it ſeemed meet unto me, and the Lord hath power to do what pleaſeth him, Pſal. 115.3. And he made the earth, and man and beaſts upon it; then it followes, I have given all theſe lands into the hand of Nebuchadnezar King of Babylon, and all Nations ſhall ſerve him, Jer. 27.5, 6, 7. Thus you ſee God will have this tyrant to be honoured. And David ſaid to Abiſhai concerning the King, deſtroy him not, for who can ſtretch forth his hand againſt the Lords Anoynted and be guiltleſſe? and another time ſaith he: God forbid that I ſhould do this thing unto my Maſter the Lords Anoynted; ſo David ſtayed his ſervants with theſe words, & ſuffered them not to riſe againſt Saul, 1 Sam. 24.6, 7.26.9. And we ought to have a reverent eſteeme of them as wives to their husbands, and as children to their parents: for the King is worth ten thouſand of us, 2 Sam. 18.3. The breath of our …oſtrils is the Lords Anoynted, Lam. 4.20. Then they that curſe the King bu… in their thought, a bird of the ayre ſhall carry the voyce, and that which hath wings ſhall tell the matter, Eccl. 10.20.

Then are we unmercifully tormented by a cruell Prince? or are our goods ſpoyled by a covetous and a ryotous Prince? and are we neglected by a ſlothful Prince? and are we vexed for a godly life by a wicked Prince? then our duty muſt be to call to remembrance our ſins which are ſcourged by that ſcourge of the Lord, and by humility bridle our impatience, and let us call to mind that it belongs not to us to remedy ſuch evills, it is only our duty to crave help of the Lord, in whoſe hands are the hearts of Kings, and the bowing of Kingdomes to his will: He is a God who ſtandeth in the aſſembly of Gods, and judgeth among the Gods, Pſalm. 82.1. And all Kings ſhall fall before him, and all the Iudges of the earth ſhalbe daſhed in peaces like a potters veſſell, that will not ſubmit to the Lord, and kiſſe his Anoynted, Pſal. 2.9.12. Yea, woe be to them that decree unrighteous decrees, and that turne aſide the needy from judgment, Iſa 10.1.2. God reproved Kings for his peoples ſake, and ſuffered none to doe them wrong, Pſal. 105.14. Yea he hath broken the bloody Scepters of proud Kings, and overturned their intolerable government: yet I ſay, although God may juſtly correct their unbridled government by his owne revenging hand, yet let us not think that we may do ſo, which have no commandement given us, but to obey and ſuffer: this I ſpeake concerning private perſons.

Now it may be demanded of ſome, that in caſe the chiefe Magiſtrate ſhall thus tyrannize over his people, whether other Magiſtrates may not defend them, and withſtand this tyrant in the Cauſe of God? I anſwer with Maſter Calvin, Inſtit. 4.20.31. If there be at this time any Magiſtrates for the behoofe of the people, ſuch as in old time were the Ephori that were ſet againſt the Kings in Lacedemonia, or the Tribunes of the people againſt the Roman Conſuls, or the Demarchi againſt the Senate of Athens: or as it is with us, the three Eſtates in Parliament, holding the principall Aſſemblies, ſaith he, I am ſo far from forbidding theſe to withſtand the outrageing licentiouſneſſe of Kings, that I affirme, that if they winke at Kings wilfully rageing over, and treading down the poore Communalty, that their diſſembling is not without wicked breach of faith, becauſe they deceitfully betray the liberty of the people, whereof they know themſelves to be appointed protectors by the ordinance of God. And ſaith he in the 8. Section, no kinde of governement is more bleſſed then this, where liberty is framed with ſuch a moderation, as it ought to be, and is orderly eſtabliſhed for continuance, and ſo I count them moſt bleſſed, that may enjoy this eſtate, and if they ſtoutly and conſtantly trav…ll in preſerving and retaining it, do nothing againſt their duty: yea the Magiſtrates ought with moſt great d…ligence to bend themſelves hereunto, that they ſuffer not the liberty of the people, of which they are appointed governours, to be in any part diminiſhed, much leſſe to be diſſolved, but if they be negligent and careleſſe therein, they are faith-breakers, and falſe in their office, and betrayers of their Countrey, and the very thinking to bring in any other change of government, is not only fooliſh and ſuperſtitious, but alſo very hurtfull.

Then would any bring in Monarchical government? let me tell them that it is ſeldome ſeene that Kings ſo temper themſelves, that they will never ſwerve from that which is juſt and right. Again, they are not alwaies furniſhed with ſo great a ſharpneſſe of judgment and wiſedome, that every one ſeeth ſo much as is ſufficient for every thing; therefore the wants that are in ſingle perſons, are cauſe ſufficient to prove it to be more ſafe and tolerable, that many ſhould have the government, that they may mutually help one another, and one teach and admoniſh another, & if any advance himſelfe higher then it is meet, there may be others to reſtraine his wilfulneſſe; ſo then in caſe a King be a child, and not able to order the affaires of his Kingdome, or in caſe he want naturall abilities, or in caſe he be led away by evill Counſellors, then the Magiſtrates ought to make ſupply, that neither the King nor his Subjects may ſuffer wrong: This way of government gives more honour to Kings then any other, becauſe this procures the love and happineſſe of the Subjects, when as Monarchicall brings feare, miſery, and ſlavery upon them; ſo then this kind of government is the beſt, wherein King and people do rejoyce in each others happineſſe.

Again, it may be demanded, if the chiefe Magiſtrate and the reſt be at variance, & the contention encreaſe ſo through ill-affected perſons, that it produce civill wars amonſt us, now what are the inferiour people to do in this caſe, and who are they to ſide withall? I anſwer, firſt they muſt not ſtand as ne…ers or ſpectators to behold and ſee the ruine of the Kingdome, but they muſt enquire on whoſe ſide God is, as wiſe Gamaliel ſaid; If this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it, leſt happily ye be found to fight againſt God, Acts 5.38.39. Shouldſt thou helpe the ungodly, and love them that hate the Lord? therefore is wrath come upon thee from the Lord, 2 Chron. 19.2. Neither muſt we ſtand as ſpectators: Vriah ſaid unto David: The Arke and Iſrael and Judah abide in tents, and my Lord Joab and the ſervants of my Lord are encamped in the open field, ſhall I then goe into my houſe to eate and to drinke and to lye with my wiſe: as thou l… veſt, and as thy ſoule liveth, I will not do this thing, 2 Sam. 11.11. Curſe ye Meroz and the Inhabitants thereof; yea curſe them bitterly, becauſe they came not to the help of the Lord againſt the mighty, Judg. 5.23. Then who is on the Lords ſide, who that will march furiouſly like Jehu againſt all the curſed enemies of God, thoſe Antichriſtian Idolaters, and have no peace with them ſo long as the whoredomes of Jeſabel, and her witcherafts are ſo many, and if the Princes of …ud… be li…e them that remove the bounds, God will po…re out wrath upon them …k… water, Hoſ. 5.10. Then if ſuch a boundleſſe Prince ſhall command obedience to his boundleſſe humour, muſt he be obeyed? It may be that Ephraim being oppreſſed and broken in judgment, will ſhew it in this, becauſe he willingly walked after the commandement, verſ. 11. But now the queſtion is, what did that boundleſſe Prince get by his commanding, and crackt-brain'd Ephraim for his blind obedience? (mark ſaith the Lord) I wilbe unto Ephraim as a moth, and to the houſe of Judah like rottenneſſe: Yea I will be to Ephraim as a lyon, and as a young lyon to the houſe of Judah; I, even I, will teare and goe away, I will take away, and none ſhall reſcue him, verſ. 12.14. Therefore we muſt not ſo obey the King, as to make us diſobey the King of Kings, unto whoſe Scepter all Kings muſt yield obedience: therefore when Daniel diſobeyed the Kings proclamation, he anſwered with a cleare conſcience ſaying, againſt thee ô King I have done no …urt, Dan. 6.22.

So then we muſt put difference between our obedience to God, and our obedience to man; when God commands, we are not to reaſon with fleſh and blood, nor call into queſtion the lawfulneſſe of it; God is greater then man, and he gives no account of any of his matters, Job 33.12, 13. It is our duty to put in practiſe with all ſpeed what God commands us: but when man commands, we muſt bring it to the tryall, and ſee how it agrees with that perfect rule of Gods command, and if it agree not with Gods command, we muſt not obey it, as for example: God commands that we ſhall not murder? now if the King do command us to murder, this contradicts Gods command, and therefore muſt not be obeyed. King Saul ſaid to the footmen that ſtood about him, turne ye and ſlay the Prieſts of the Lord; but the ſervants of the King would not put forth their hands to fall on the Prieſts of the Lord, 1 Sam. 12.17. And King Pharoah ſent unto the Mid-wives ſay…ng, when ye do the office of a Mid-wife, to the Hebrew women, if it be a ſonne, ye ſhall kill him, but if a daughter, ſhe ſhall live: But the Mid-wives feared God, & did not as the King of Aegypt commanded them, therefore the Lord dealt well with the Mid-wives, Exod. 1.16, 17.20.

Againe, the Lord ſaith, thou ſhalt not make to thy ſelfe any graven Image, or likeneſſe of any thing, nor bow down to them nor worſhip them. Now if the King of Babylon ſet up a golden Image, and command all to fall downe and worſhip it; then which muſt be obeyed? the three Children anſwered the King ſaying, we are not carefull to anſwer thee in this matter, (nay further they ſay unto him in plaine tearmes) be it known unto thee O King that we will not ſerve thy Gods, nor worſhip the golden Image which thou haſt ſet up, Dan. 3. Again the Lord ſaith, I will that men pray every where, lifting up holy hands without wrath and doubting, 1 Tim. 2.8. And men ought alwaies to pray, and not to faint, Luke 18.1. Now if King Darius ſhall make a decree that whoſoever ſhall aske a petition of any God or man …o… the ſpace of thirty dayes, ſhalbe caſt into the Den of lyons, now which muſt be obeyed? give eare to Daniel, and he will tell thee: who regardeth not the decree of the King, but maketh his petition three times a day, Dan. 6.13. Againe, Chriſt ſaith to his Apoſtles; Goe ye and teach all Nations, baptizing and teaching them to obſerve all things whatſoever I have commanded, Math. 28.19.20. But when Peter and Iohn were obeying this command of Chriſt, they were brought before the Councel… and they charged them not to ſpeake and teach any more in the name of the Lord Jeſus, now what muſt they do? Peter and Iohn anſwered and ſaid unto them: Whether it be right in the ſight of God, to hearken to you more then God, judg ye, for we cannot but ſpeake the things we have heard and ſeene, Acts 4.18, 19, 20. After this they were taken and brought before the Councell againe, who ſaid unto them, did not we ſtraightly charge you not to teach in this name? and behold you have filled Jeruſalem with your Doctrine, and intend to bring this mans blood upon us, and they anſwered: We ought to obey God rather then men, Acts 5.17, 18, 19. The feare of men brings a ſnare, Prov. 29.25. Thus wee may ſee, that although Magiſtrates muſt be obeyed, yet it muſt be onelyonly when they keepe within their bounds, and not elſe.

But ſome of our Court Prieſts will object and ſay, not through any love to Magiſtrates, but only to make diviſions amongſt us, that every ſoule muſt be ſubject to the higher powers, for there is no power but of God, the powers that be, are ordained of God, whoſoever therefore reſiſteth the powers, reſiſteth the ordinance of God, & they that reſiſt ſhall receive to themſelves damnation, Rom. 13.1, 2. But here by the way we may ſee how they poſt this Text off from themſelves, and then they thunder it againſt others; but when it is retorted back to themſelves, then they make exceptions, ſaying, all muſt obey but them, but to leave them in their Antichriſtian pride; I anſwer, and grant, that the place of Magiſtracy is the ordinance of God, and thoſe Kings that keep within their bounds, are cloathed with Gods authority: for ſaith he, by me Kings reigne and Princes decree juſtice: by me Princes rule, and Nobles, yea all the Iudges of the earth, Prov. 8.15, 16. The God of Iſrael ſaid unto me: The rocke of Iſrael ſpake unto mee, he that ruleth over men muſt be juſt, ruling in the feare of God, 2 Sam. 23.3. But are Princes alwayes ſuch: The heads of Jacob and Princes of Iſrael hate the good and love the evill, they eate the fleſh of Gods people, and flay their skin from off them, and breake their bones, and chop them in peices as for the pot, and as fleſh within the Caldron, Micah 3.1.2, 3. The Lord will enter into judgment with the ancients of his people, and the Princes thereof, becauſe they beate in peices his people, and grinde the faces of the poore, Iſa 3.14, 15. Yea God renounceth ſuch Princes, ſaying, ye have ſet up Kings, but not by me; they have made them Princes, and I knew it not, Hoſea. 8.4. Not as though God were ignorant of what he did, but the meaning is, God did not approve of them, although their office be his ordinance.

But they wil object, that where the word of a K. is, there is power, & who may ſay to him, what doſt thou? Who ſo keepeth the Kings commandement, ſhall feel no evill thing, Eccl. 8.4, 5. I anſwer, the Kings power is over the outward man, his words and actions, body and goods; but it reacheh not to the ſoule and conſcience, nor the grace of Gods ſpirit in us, and though it be ſaid, be ſubject for conſcience ſake, Rom. 13.5. It is anſwered directly in that place alleadged againſt mee, Eccl. 8.2. I counſell thee to keep the Kings command, and that in regard of the oath of God, not that they have dominion over our faith, 2 Cor. 1.24. Or that our inward graces were under the Kings command, but we being ſenſible of Gods command, we obey them, becauſe he commands it, ſaying, let every ſoule be ſubject to the higher powers: Put them in mind to be ſubject to Principalities and Powers, to obey Magiſtrates, Titus 3.1.

Our inward graces are more worthy then any humane dignity, therefore not to be brought in ſubjection to any, we muſt do good to others with our inward graces by vertue of Gods command, but they muſt not be brought under the power of any, 1 Cor. 6.12. But from the other words, who may ſay to him, what doſt thou? from theſe words, ſome Sycophants would perſwade Kings that their power is unlimited ſo that they may do what they liſt with any mans perſon and goods, without reſpect to the publike good of the whole Kingdome, if they doe but contradict their perſonall will, although they contradict Gods revealed will, theſe men cauſe them to puniſh the innocent, and paſſe by the guilty, and yet no man may ſay to them why doſt thou ſo? to this I ſaid before, that when a King keepes within the bounds that God hath ſet him, he is cloathed with Gods power and authority, being his Deputy, and about his buſineſſe: in this caſe, who may ſay unto him, what doſt thou? Neither is it fitting to ſay to a King thou art wicked, nor to Princes, ye are ungodly, Iob 34.18. But when a King goes beyond his bounds, he ſtrips himſelfe of that honour that God had put upon him. Then John Baptiſt may ſay to Herod, why doſt thou ſo? and further he may tell him that it is unlawfull to have his brothers wife, Math. 14.4. And Nathan may ſay to David, thou art the man; yet by a parable firſt convince him of it, and they muſt entreate him as a Father, 1 Tim. 5.1. 2 Kings 5.13. This being done, righteous lips ſhould be the delight of Kings, and they ſhould love him that ſpeaketh right. Then ſhould the wrath of the King be to the wicked as meſſengers of death: Then the Kings wrath ſhould be as the roaring of a lyon but his favour would be as the dew upon the graſſe, Prove. 19.12. Then through the mercy of the moſt high he ſhould not be moved, but his hand ſhould find out all his enemies and bring down them that hate him, Pſal. 21.7, 8. And the Lord would give deliverance to his King, and ſhew mercy to his Anoynted to David and to his ſeed for evermore, Pſal. 18.50. Yet I ſay they muſt not goe beyond their bounds; God intended to uſe the King of Aſſytia as a rod to correct I…rael, but it is in his heart to deſtroy and to cut off Nations, not a … but for going beyond his bounds, when the worke is done upon Mount Sion… … on Jeruſalem… The Lord wil… puni…h the ſtout heart of the King of Aſſy…ia, and bring downe the glory of his high lookes, Iſa. 10.5.7.12. And when Judah was in captivity in Babylon, God was but a little diſpleaſed, and they helped forward the affliction, but for going thus beyond their bounds, God ſent foure Carpenters to cut off thoſe foure horns that ſcattered Judah, Zech. 1.15.20.21. Therefore Zedekiah remembring his bounds, ſaith, the King is not he that can doe any thing againſt you, Ier. 28.5. And King Darius could not do any thing againſt a Statute, although he laboured to do it till the going downe of the Sun, Dan. 6.10.14. Neither could Ahab the King get Naboth's Vineyard although he was ſicke for it, 1 Kings 21. Then hath the King bound himſelfe by oath and covenant to his people, that he wil ſigne and ſeale ſuch lawes as the common people ſhall chuſe, and remedy all grievances that ſhall ariſe, by ſigning and ſealing good and wholſome lawes amongſt us; Saith the Lord thou ſhal… not forſwear thy ſelfe, but thou ſhalt performe to the Lord thine oaths Math. 5.33. For breach of oath is a featfull ſinne, and ſeldome goes unpuniſhed, ſee King Zedechiah his ſin, Ezek. 17.13. And his puniſhment. Ier. 52.10, 12. And King Hoſhea ſuffered a lake for the ſame ſin, 2 Kings 17. Lying lips do not become a Prince, Prov. 17.7. Neither ſhould a Ruler hearken to lyes, Prov. 29.12. Then curſed be thoſe Counſellours that make the King glad w… their wickedneſſe, and Princes with their lyes, Hoſea 7.3. King Ahaziah walked in the wayes of Ahah, for his mother was his counſellor to do wickedly, for they were his Counſellors to his deſtruction, for the houſe of Ahaz…ah had no more power to keep ſtill the Kingdome, 2 Chro. 22.3.4.9. And King Rehoboam refuſed his Fathers grave Counſellours, and hearkened to a company of young upſtarts, which not onelyonly divided, but almoſt ruined his Kingdome, 2 Chro. 10.13. But (ſaith King David) mine eyes ſhall be upon the faithfull of the Land, they ſhall dwel with me; he that walketh in a perfect way, he ſhall ſerve me, but he that worketh deceit ſhall not dwell in my houſe, hee that telleth lies ſhall not tarry in my ſight, Pſal. 103.6.7. And the King ſaid unto them, what ſeemeth you beſt I will doe, 2 Sam. 18.4. It is not for Kings O Lemuel, it is not for Kings to drinke wine, nor for Princes ſtrong drinke, leſt they drinke and forget the Law, and pervert the judgement of any of the afflicted, Pro. 31.4.5. For as a roaring lyon and a ranging beare, ſo is a wicked Ruler over the poare people: The Prinee that wanteth underſtanding is alſo a great oppreſſor, Pro. 28.15.16. Then ſaith the Lord to Job out of the whirlewind, who is this that darkeneth Counſel by words without knowledge? Job 38.2. The Counſel of the Lord that ſhall ſtand, Pro. 19.21. (Saith King David) thy Teſtimonies are my Counſellours, Pſal. 119.24. They ſhould hearken to them that declare unto them the whole Counſel of God, Acts 20.27. But it may be ſome Court-Prieſt like Amaziah, that will informe the King ſaying, The Prophet hath conſpired againſt thee, and the Land is not able to beare his words, and ſo bid him be gone and propheſie no more at Bethel, for it is the Kings Chappel and it is the Kings Court, Amos 7.10.12.13. But for this (ſaith the Prophet) Thy wife ſhal be an harlot, thy ſons & thy daughters ſhal fall by the ſword, and the land ſhalbe divided by line, and thou ſhalt dye in a polluted land, and Iſrael ſhall goe into Captivity, verſ. 16.17. The Phariſees rejected the Counſel of God againſt themſelves, Luke 7.30. Shame ſhal be to him that refuſeth inſtruction but he that heareth reproofe ſhal be honoured, Pro. 13.18. He that reproveth ſhal afterwards find more favour, then he that flattereth with his lips, Pro. 28.23. Nathan that was ſo plaine with the King, and ſaid, thou art the man, when any trouble aroſe in the Kingdome, ſtill Nathan that down-right honeſt man was ſent for: then Kings muſt not free themſelves from all admonition; for, better is apoore and wiſe child, then an old and fooliſh King that wil be no more admoniſhed, Eccle. 4.13. The Lord commandeth to ſay to the King and to the Queene, humble your ſelves, Jer. 13.18. Then Daniel ſaid to the King. breake off thy ſins by repentance, and thine intquity by ſhewing mercy. Dan. 4.27. Now this admonition muſt be by them that have a calling to it, neither muſt it be without reverence, It is not fit to ſay to a King, thou art wicked, nor to Princes, yee are ungodly. Job 34.18. But as Nathan wiſely gained upon the Kings affections by a parable, and alſo the woman of Tekoa another time, neither be haſty to take up an accuſation againſt an Elder, and itreat him as a father, 1 Tim. 5.1.19. ſee Ier. 40 15 16. When the Preacher ſaw under the ſun in the place of judgment that wickedneſſe was there, and in the place of righteouſneſſe, that iniquity was there, he refers it to God ſaying, God ſhal judge the righteous and the wicked, Eccle. 3.16. the uſes follow.

1. Our duty to Magiſtrates is to think honorably of them; firſt in regard of their office, which we muſt acknowledg to be a juriſdictiō committed to them from God, and therefore to eſteeme and reverence them as the Miniſters & Deputies of God, and let us learne of them that doe ſo as an encouragement of our better obedience to them. Secondly, we muſt honour them from the command of God, which ſaith, honour the King, 1 Pet. 2.17. And the Lord ſaid to Moſes, rake Joſhua, a man in whom is the ſpirit, and ſet him before the High Prieſt, and before all the Congregation, and give him charge in their ſight, that is, tell him the nature and manner of his office, and charge him to be faithfull in it; and then it followes, put ſome of thine honour upon him, that all the Congregation of the childen of Iſrael may bee obedient. Numb. 27.18.19.20. And Solomon joyntly together commands us to feare God and the King, Pro. 24.21. So then Peter would have us to have a high eſtimation of them, and Solomon joyning them together with God himſelfe, ſheweth that holy reverence and dignity that is put upon them; Then curſed bee thoſe filthy dreamers that deſpiſe dommion, and ſpeake evill of dignities, Jude 8. And ſaith Paul ye muſt needs be ſubject for conſcience ſake, Rom. 13.5. That is, he would have us free in our obedience to them, without ſlaviſh feare of their power, becauſe what is done to them is done to God, yet this honourable calling cannot excuſe the ſins that cleave unto them that are in ſuch places; but the calling it ſelfe is worthy of honour and reverence; then whoſoever be rulers muſt be eſteemed with us, and have reverence in reſpect of their being rulers.

Secondly, we muſt not only honour them in our minds, but this muſt be teſtified by our practiſe, in obeying their lawfull proclamations, and in paying tribute, and in taking publique office and charges upon us, that may ſerve for common defence, or any other lawfull commands; For he that reſiſteth, reſiſtoth the ordinance of God, therefore be ſubject: Rom. 13.1. Again, ſaith Paul, warne them that they be ſubject to Principalites and powers, to obey Magiſtrates, and ready to every good worke, Tytus 3.1. And ſaith Peter, ſubmit your ſelfe to every ordinance of man for the Lords ſake. 1. Pet. 3.13. To the King as Supreame, and to other Rulers that are ſent by him, for the puniſtament of evill doers, and for the praiſe of them that doe well and that they may be ſincere in their obedience to them, Paul exhorts, that there may be prayers & ſupplications, interceſſions and thankeſgivings for al men for Kings and all in authority, that we may live a peaceable and quiet life, in all, godlineſſe and honeſty, 1 Tim. 2.1. Now if God doe thus require obedience to Magiſtrates, and he that reſiſteth the office of Magiſtracy, reſiſteth Gods ordinance, then let them know that God will avenge all diſobedience to them.

After theſe things, when I thought I had finiſhed my worke, I looking about me, ſaw a man approaching towards me, as I thought, to try his power in a ſingle Duel with me, I ſhall deſetibe him as neare as I can. His proper name is Thomas, his Sirname is Nut; his general calling an Anabaptiſt, his particular I am uncertaine of, yet I ſuppoſe, a wood-cleaver; his deſcent I know not well, but I ſuppoſe him to be one of the children of the old mouſe-catcher, who ſome years agone cryed mouſetraps but when mice grew ſcarce, & his trading failed him, he proffer'd 10. l. to be hang-man; So now wood is ſomething deare, & this man having but litle trading for his axe, would imploy it to cut off men which are of two forts, either the principall members of the body politick, or elſe the living members of the myſtical body of Chriſt as he calls them, viſible ſaints of the ſpiritual Kingdom: the ground on which he would build theſe principles, is Mat. 18.8.9. If thy hand or thy ſoot offend thee, cut them off: Theſe members (ſaith he) are either the members of the body politick, or the members of the body of Chriſt; the firſt of theſe (ſaith he) are ſome principal members of the body politick, as the L. Keeper, which if he offend, being a hand of the body politick, the reſt of the members muſt cut him off: but he dares not to ſtay to tell us what it is that will offend him, leſt hee bee taken and hanged himſelfe, for we know very well what it is that offends Anabaptiſts: Firſt, his very being a Magiſtrate offends them, and for this offence, Nut would cut him off if he durſt, although ſuch a member were ſaithfull both to the King and Kingdome: Again, many other things offend them, as the manntaining wars in our own defence is cauſe enough for them to cut off Magiſtrates, as alſo for impoſing a Covenant for reformation, or an oath of Allegiance to Princes: theſe, and ſuch like are great offences that Magiſtrates give to Anabaptiſts, for which, this Nut thinkes he may cut them off, were it not that he feares the Nut-cracker at Padington; well, Nut is gone in all haſte from the members of the politicall body to the members of the myſticall body of Chriſt, and if they offend, the reſt muſt cut them off; neither in this doth he ſhew what it is that will offend him, but it ſeemes for any offence they muſt be cut off, for he hath no healing medicines, but like a butcher he akes his cleaver and chops them off; but I ſhal take the hammer of Gods word & ſplit the ſhel of this Nut, and give you a further taſte of the divelliſh kernel that is in it: he ſaith that our Saviour ſpeaketh of a ſpirituall Kingdome, or body, or Church of viſible Saints, but muſt we beleeve this Nut when he ſaith that a ſpirituall member of Chriſts body muſt be cut off in this manner that here Chriſt ſpeaketh of he would have it to be meant by excommunication, but Chriſt ſaith, if they be not cut off, the whole body ſhall be caſt into everlaſting fire: and again, if they be not cut off, thou canſt not enter into life: then ſuppoſe a member of Chriſt ſhould offend thee, canſt not thou be ſaved unleſſe he be damned? again, to take thine owne expoſition, ſuppoſe this offending member ſhould not be cut off by excommunication, muſt all the reſt of the body of Chriſt be caſt into everlaſting fire? Againe, ſuppoſe ſome of the members be offended, and other ſome be not offended, muſt that member be cut off that offends thee alone, and doth not offend the reſt, muſt that I ſay be cut off, or elſe thou and all the reſt muſt of neceſſitie to hell fire? but in this caſe what wilt thou doe? ſuch a member offends thee and no body elſe, and unieſſe thou cut him off, all muſt to the Divel, neither canſt thou cut him off, becauſe all the reſt are againſt thee: but is thy ſalvation ſo pin'd upon other mens backs, that if but one faile and be not ſpeedily cut off, all the Anabaptiſts muſt bee caſt into hell fire? this kernel may pleaſe the Divels palat when he goes a Nutting, but I think no rationall man can like the taſte of it: Againe, thou doſt not declare what it is that will offend thee, ſo that I ſuppoſe, if Chriſt himſelfe were here on earth, thou wouldſt be offended at him as ſome others were, for many were offended at him, they eſteemed him as a rock of offence, Rom. 9.32.33. Againe, thou doſt confeſſe that the body is Chriſt, and ye are the body of Chriſt, 1 Cor. 10.16.12.12.27. Ephe. 1.23.4.12. And ye are called members of Chriſt, ſee 1 Cor. 6.15.12.14. and members of his body, Ephe. 5.30.

Then doth Chriſt ſay, If my hand offend me, or if my foot offend me, I muſt cut them off, and caſt them from me; or elſe doth Chriſt ſay, both I all and my members muſt be caſt into everlaſting fire; and doth Chriſt ſay, if I doe not cut them off, I cannot enter into life? and doth Chriſt ſay, it is better for me that one of my members ſhould periſh, then that I with all my myſticall body ſhould be caſt into hell? neither doth he ſay, if my eye offend me, I muſt pluck it out, nor ſay, it is better for me with one eye to enter into life, then to have two to be caſt into hell fire; Let thy conſcience ſpeak, thou blaſphemer, and tell me whether it be ſo in thy book: neither is it ſaid, if a hand or foot in Chriſts body offend him, they muſt be cut off; neither is it ſaid, that if the eye of Chriſt offend him, it muſt be plucked out, or elſe the whole body of Chriſt ſhalbe caſt into hel: Then hear the words of Chriſt; If thy right eye offend thee, pluck it out and caſt it from thee: for it is profitable for thee, that one of thy members ſhould periſh, and not that thy whole body ſhould be caſt into hell. And ſo, If thy hand offend thee, cut it off, and caſt it from thee, for it is profitable for thee that one of thy members ſhould periſh, and not that thy whole body ſhould be caſt into hell, Math. 5.29, 30. So then the meaning of theſe words is this: The members of our body naturall before converſion, do nothing but act ſin; Now of neceſſity that corruption muſt be cut off from thoſe members: and rather then the corruption ſhould not be cut off, let that member periſh, rather then it ſhould abide on thy body to act ſinne; What, are thy eyes ſo full of adultery that they cannot ceaſe from ſinne? 2 Pet. 2.14. Canſt thou not looke on a woman, but thou muſt luſt after her? thou committeſt adultery in thy heart, (then ſaith Chriſt expreſſely) plucke it cut, it is profitable for thee, Math. 5.28, 29. It were better thoſe eyes were out, then ſo to ſin againſt God: yet this muſt not be done till wee have tryed all other meanes, and nothing will reforme this luſting member, as we would do in the like caſe with a tooth, that with paine much offends us: firſt, we try if we can take away the paine and ſave the tooth, but when all means have bin uſed, and we cannot take a way the paine, we had better loſe the tooth, then to be ſo offended with the paine of it. Now the evill of ſinne that is in the eye, ſhould offend us as much as the evill of puniſhment in the tooth, and we ſhould uſe all means to remove it, as Iob did, to make a Covenant with his eyes not to looke upon a maid, Job 31.1. That is, we ſhould bind our eyes with the cords of a Covenant from luſting, and we ſhould bind our feet from carrying us into temptations, ſee verſ. 5.7. And we ſhould keep our mouth as it were with a bridle, Pſalm 39.1. And becauſe our ſins are too ſtrong for us, we ſhould therefore pray the Lord to turne our eyes from beholding vanity Pſalm. 119.37. Thus when all meanes are uſed to reclame our members from ſin and nothing will do it, thou hadſt better plucke out thy eye, and cut off both hands and feet, then to employ them in the ſervice of the Divell to thy eternall ruine of body and ſoule.

Againe, if wee ſhould loſe a member here, we ſhould have it reſtored againe at the Reſurrection day, therefore that Biſhop who had ſubſcribed with his hand againſt God, when the Lord opened his eyes to ſee what he had done, he ſuffered for the truth, and cauſed that hand to be burnt off, which had ſo offended both againſt God, and againſt himſelfe, yet I ſay againe, if it be poſſible, we muſt ſave the member; as Paul ſaith, no man ever yet hated his owne fleſh, Epheſ. 5.29. For we ſee if a man have got a hurt in his hand or foot, he will uſe all means that may be to heal it, to ſave his hand or foote; but when nothing will do it, he will rather cut it off, then endure the paine, and endanger his whole body: For if one part of the body be in paine, there is no part of the body free, ſaith Chriſt, if thy eye be evill, thy whole body is full of darkneſſe, Math. 6.23. That is, if the eye of the body be not good to ſee, the whole body is in danger in all places to be hurt: and ſo the eye of the ſoule which is the underſtanding, if that be not cleare, the ſoule is in danger to be ſplit on many rocks; but let us come to Nuts expoſition, which is this, if thine eye be evill, thy whole body is full of darkneſſe: This eye ſaith he, is the Miniſter or the Watchman, the which if he be blind, all the Anabaptiſts are blind alſo: and if he be evill, then the reſt cannot be good; he ſaid before, that if one member did offend, he muſt be cut off, or elſe all the Anabaptiſts muſt periſh in hell fire; and here he ſaith, if one be evill, all are ſo, if one be blinde, all are blinde: then I reply upon him thus, that if they be all alike, that if there be one bad, there is none good; then why ſhould another be caſt into hell to ſave Nut, when he is as bad himſelfe; wel, Chriſt ſaith, if thy eye, thy hand and thy foot offend thee, do ſo and ſo; but ſaith Nut to Chriſt againe, if thy eye, or thy hand, or thy foot offend thee, do ſo and ſo: which ſhewes plainely to all men, that his eye is as blinde as a beetle, to diſcerne ſpirituall things.

Again, how will Nut conſtrue this word, two eyes, two hands, and two feete in the my ſticall body of Chriſt, ſo that if one be cut off, there is but one remaining: and againe, which is the right eye and which is the left in the my ſticall body of Chriſt; I thinke all the braines that is in this Nut, knowes not how to give an anſwer to theſe things: but ſuppoſe they have two teachers, whom they call their eyes, ſuppoſe one of theſe offend and be excommunicated, and the other dye in the mean time, and ſo leave them all ſtarke blind: And ſo the blind lead the blind till they all fall into the ditch: I hope they will not provide more eyes, then they have holes to put them in, ſo that when one is gone, to clap another into the hole; Thus we may ſee the folly of Nuts expoſition, who would ſee by another mans eyes, but we muſt all appear before the judgement feate of Chriſt, and receive according to what is done in our owne body, & not according to what was done in another mans body.

Well thus you ſee that Chriſt here ſpeaketh of our naturall members, that in caſe nothing will take off thoſe ſinfull corruptions that naturally cleave to them, thoſe naturall members had better be cut off in this life, then that the whole man ſhould periſh eternally, ſo that neither politicall, nor myſticall members, but naturall members are meant in this place.

But will Nut ſay it is a great abſurdity, when the body is maimed, that the ſoule ſhould enter into life? In this he declares himſelfe to be as blinde as a beetle, for all the members at the reſurrection ſhalbe reſtored againe perfectly; but this man ſees with another mans eyes, and not with his owne: I may ſuppoſe this is the cauſe why they will not allow of wars under the Goſpell, leſt they ſhould loſe a member, and ſo go lame to heaven.

He makes another abſurdity, ſaying, if thoſe corruptions that cleave to our members offend us, then we muſt cut them off, but if they do not offend us, we muſt not cut them off, and we may enter into life with our corruptions, if ſo be they doe not offend us. I anſwer, men are of two ſorts; either in the ſtate of grace, or in the ſtate of nature; Now for thoſe in the ſtate of grace, who have a new life wrought in them, and they have given their members as ſervants to Chriſt, Rom. 6. It muſt needs grieve them when thoſe members ſhall act any ſin, ſaith Paul, I keepe my body under, and bring it in ſubjection, 1 Cor. 9.27. Yet ſaith he, this law of ſinne that is in my members, warreth againſt the law of my mind, and againſt his will, leads him into the law of ſin, Rom. 7.23. Yet when he cannot ſubdue thoſe corruptions in his members, it appeares plainely that they did offend him, elſe what makes him cry out, O wretched man that I am, who ſhall deliver me? verſ. 24. And although it be ſaid, if they do offend, yet t…s is not alwayes a word of diffidence, as appeares by ſuch places as theſe. If God be God, follow him, 1 Kings 18.21. If I be a Father, where is mine honour? If I be a Maſter, where is my feare? Mal. 1.6. If God ſpared not the old world, 2 Pet. 2.4. So here, if thy eye, hand or foote offend thee theſe are not words of of diffidence, but of certainty only; the doubt may ariſe from this, whether thou art converted or not, the which if thou be not, thou art dead in ſins and treſpaſſes, and paſt feeling, and not capable to be offended at the ſin of thy members: Now theſe are not here in diſpute: being unbeleevers they are damier already. John 3.18. Is Nut ſo blind, as to think theſe ſhall enter …, becauſe ſin do… not offend them? I leave theſe as not to be diſputed about, whether they have all their limbs, or whether they want any, in that condition they cannot be ſaved. Then the queſtion is onelyonly of the regenerate, whether their … off…nd or not? now for them, ſome are exceeding watchfull, having mortiſted their earthly members, Col. 3.5. They that are Chriſts, have crucified the fleſh with the affect to as and luſts, Gal. 5.24. Now ſuch as theſe, theſe members do not o… fend them, out are very uſefull and delightfull to them, acting lively in the wayes of God: but then others are ſomething remiſſe, and ſo their members not being e…oyed in the ſervice of Chriſt, the Divell ſometimes prevailes with them ſo, as to …ke them worke in his ſervice; by his wiles and ſubtilties, he deceives the hearts of the ſimple, but ſuch as Paul, who is not ignorant of his devices, 2 Cor. 2.11. Such a one is able to ſtand againſt all the wiles of the Divell, Epheſ. 6. But yet the corruptions in all offend them, for none is freed from it in this life, yet ſome keep downe their corruptions more then others, and thereupon have leſſe offence from them then others have; but theſe offences it ſeemes, Nut is not acquainted with, elſe he would not make it a queſtion, whether corruptions doe offend or nor, and ſuppoſing corruptions may be in Gods people, and yet not offend them.

Another abſurdity, he ſaith, is this, the Saints are commanded to cleanſe themſelves from corruptions, to make them ſound; but ſaith he, if corruptions of the members ſhould be here meant, then we may enter into life with one luſt, if we doe but cut off another: and although we be halt and maimed? I anſwer, although the body be maimed, yet the ſoule is not maimed, neither ſhall that maimed body ariſe maimed, but perfect. Againe, the cutting off corruption from the eyes, hands and feete, and from the reſt of the members, neither maimes body nor ſoule, but makes them both more perfect, and if Nut were but a rationall man, hee would rather have ſaid that corruptions are as wounds and bruiſes, ſee Iſa 1.6. Pſ. 38.5. Mat. 8.17. As the pool of Betheſda healed the impotent folke, blind halt, and wither'd, Joh. 5.3. So the taking away of corruption heals the ſpirituall Impotency of halt and blind, ſaith Chriſt, bring in hither them that are poore, maimed, halt and blind, Lu. 14.21. Now Chriſt ſent for them to cure them, and that was done by taking away their ſinnes and corruptions. Thy ſinnes are forgiven thee, areſe and walke, Math. 9.5,

Thus ſaith Chriſt, but what ſaith Nut? he flatly contradicts Chriſt, ſaying, the taking away of corruptions wounds the man, this is Nut's expoſition: Again, the text ſaith not that halt & maimed ſhal enter into life Nut is much miſtaken to think any ſuch ſhall be in heaven, there is nothing lacking that makes for the happineſſe of the creature, there is fulneſſe of joy, Pſal. 16. which could not be if halt or blind were there: well then the words of Chriſt are as an anſwer to a queſtion that might be asked, whether is it better to enter into life wanting a member, or to be caſt into everlaſting fire having all the members? Chriſt anſwereth, it is better to enter into life although we want a member: but will it follow hence that if a child of God ſhould loſe a member here, that he muſt needs enter ſo into heaven at the reſurrection. Other abſurdities he would raiſe from that other tranſlation, If thy eye hand or foot cauſe thee to offend, pluck it out and cut them off, and caſt them from thee; and if one luſt cauſe thee to offend, cut that off, but keep ſtill that which doth not cauſe thee to offend; but theſe are meere cavils and anſwered ſufficiently already. He would gather hence that ſome corruptions will offend, and ſome will not offend: to this I anſwered before, that all men have ſome corruptions, yet ſome men are dead in ſin and paſt feeling, not capable to be offended, others have the life of grace in them, and if their members which are given to Chriſt ſhould be acting ſin, it muſt needs offend them; then are thy naturall members imployed in ſinne againſt God, whether it be the eye to receive ſin to the heart from objects without, or whether it be any other member to act it or to increaſe and improve it; then either that ſinfull luſt muſt off, or elſe that member that acts it muſt off, rather then to be imployed in the Divels ſervice to ſin againſt God; and if Nut trample this under his feet as unſavoury ſalt, it declares plainely that he hath no reliſh as yet of heavenly things.

After this Nut moves a queſtion, ſaying, if this be the truth, that hands, feet and eyes be members moſt eminent in Churches. how comes it to paſſe that this truth hath been kept ſecret ſo long? but here by Nut's good leave I queſtion whether it be a truth, and it ſeemes he concludes it to be a truth before he hath the advice of his neighbours, who would have counſelled him better if he had told them that he had ſome carneſt buſineſſe with ſome of the eminent members of the body politick, they would have ſaid to him, doe not goe to the foot, & why not to the foot? becauſe it is not one of the eminent members of the body politick, it is very likely ſome child might have convinced his folly; but then it may be he will reply and ſay, the foot is eminent in the myſticall body, but now turne to the place and ſee how God hath ſet the members in the body, 1 Cor. 12 18. and there you ſhall ſee how he comforts weake chriſtians, ſaying to them, if the foot ſhall ſay, becauſe I am not the hand I am not of the body, is it therefore not of the body? verſ. 15. Again, he ſpeakes to thoſe that are eminent, that they ſhould not deſpiſe the weake ones, ſaying, the eye cannot ſay to the hand, I have no need of thee, nor the head to the feet, I have no need of you, verſ. 21. Thus you ſee the feet are not the eminent members of the Church, but rather in the meaneſt place of all: now if this be ſo, how will Nut prove his truth (he ſaith) hath beene hid ſo long? here I will not proceed to his rotten anſwer, becauſe that will fall together with his rotten foundation.

Againe, he ſaith by the way, that Chriſt will allow of no members of his body, Kingdome or Church, but viſible Diſciples: I anſwer with a demand of him, why they are called hidden ones, Pſal. 83.3. If they be hidden, they are not viſible, and what is that white ſtone, and that new name written, which no man knoweth ſave he that hath it? Revel. 2.17. If no man ſee the writing of Gods ſpirit but themſelves, then ſure they are not all viſible Saints; and why did not the Prophet know that ſeven thouſand that had not bowed the knee to Baal? and why did not the Apoſtles know the traytor that was amongſt them? Is Nut ſo eminent to ſee further into ſpiritual things then Prophets and Apoſtles? and yet I proved him but even now to be as blind as a beetle in ſpirituall things, but to theſe things I ſhall ſpeake more fully when I come to ſpeake concerning baptizing Infants.

After this, he falls foule upon our Miniſters, ſaying, that none of our Univeriſity Miniſters are faithfull, and that God will reveale his mind to mechanick fooles and babes, rather then to learned Miniſters, and what he did to learned Paul, was but one example to ſhew his power; but he hath not promiſed to reveale his will to any more wiſe and learned. To theſe things I anſwer, firſt, they that teach others muſt needs be firſt taught themſelves (faith Paul to that young Miniſter Timothy) abide thou in the things which thou haſt learned, and hoſt beene aſſured of knowing of whom thou haſt learned them, 2 Tim. 3.14. Chriſt taught that which he received of the Father, John 7.16. And the Apoſtles delivered that which they received of Chriſt, 1 Cor. 15.3. Acts 20.27. And ordinary Miniſters muſt build their Doctrine upon the Prophets and Apoſtles doctri…e; this is the right tradition, and if it be truly obſerved without addition or detraction, the Goſpel will remaine in its integrity; the meanes whereby Chriſt teachetn thoſe that are to teach others, are two; one is by immediate revelation, the other is ordinary inſtruction in Schooles by the meanes and miniſtery of man: now (ſaith Amos) I was no Prophes nor Prophets Sonne, therefore not called the ordinary way, but he had his gifts and calling by revelation, tho Lord ſent me to propheſie to Iſrael. Amos 7.4. But when revelation is wanting, being an extraordinary calling, then the Schooles of the Prophets remaine ſtill, being the ordinary meanes appointed by God to teach all thoſe that are to teach others; this manner of teaching hath beene from the beginning. The Patriarchs till Moſes were Prophets in their Families, not onelyonly in a generall way, but in an eſprciall manner, they taught their firſt borne that they might ſucceed as Prophets after them. Againe, ther were 48. Cities, where not only the people were taught, but alſo Schooles were crected, that they might be taught which were to be Prieſts and Levites, and among the reſt, one was called Kiriath Sepher, Ioſh. 15.15. That is, ſaith Perkins, the Citie of bookes, or as we call it, the Univerſity. And Samuel a young man was ſent to the Tabernacle in Shilo to be taught and trained up of … the Prieſt; and when Samuel was Judge of Iſrael, he crected Colledges of Frophets, and ruled them himſelfe, 1 Sam. 10. And in the decayed eſtate of the … Tri…. Elias and Eliſha ſet up Schools of the Prophets in flethel and Carmel: And the young Students were called the ſons of the Prophets, 2 Kings 2.3. And Chriſt himſelfe, beſides the Sermons which hee made to the people, tramed up and taught his tweſve Apoſtles, When they were alone, he expounded all thing a unto them, Mark 4.34. And alſo the ſeaventy when he ſont them our. Luke 10. And ſaith Paul to Timothy; The things thou haſt heard of me among many witneſſes, the ſame commit thou ſo Jaithfull men, who ſhall be able alſo to teach others, 2 Tim. 2.2. Againe, this teaching is uſeful to maintaine the true interpretation of Seripture, for the right dividing of the word is a matter of great difficulty, and what ever men thinke of it, it requires the greateſt learning in the world. Therefore it is neceſſary that teachere ſhould firſt be taught, and learne the Goſpell of Chriſt, before they teach others. Again, when men began to lay aſide the writings of the Prophets and Apoſties, and gave themſelves to ſtudy the writings of men, the…ſgnorance, ſuperſtition, and idolatry came headlong into the world. Again ſaith Perkins on his Commentary, on Galat. page 385. There be ſudry kinds of contention lawful, ſuch as theſe, 1. Contention with an enemy in a juſt wae, 2. Contention at the Bar with an adverſary in a juſt cauſe, 3. Contention in diſpuration with an Heretick, 4. Contention in Schooles, diſputation for exerciſe, and for try all ſake.

The ſeeing teaching of them that are to be teachers is of ſuch antiquity, and to ſo good uſe in the Miniſtery, all men ſhould be exhorted to put to their helping hands that this thing may goe forward. Princes are to maintaine it by their bountifulues & authority, as they have done & do ſtil they muſt do it more, & parents muſt dedicate the fitteſt of their children to the ſervice of God in the Miniſtery, and Students rauſt love and affect this calling above all other; of all gifts deſire rather that ye may propheſie, 1 Cor. 14.1. And laſtly, all men muſt pray that God would proſper and bleſſe all Schooles of learning where this kind of teaching is in uſe, that the miniſtery may be furniſhed at the leaſt with the original tongues in which the Scripture was firſt publiſhed; for although Chriſt cheſe men into the miniſtery without learning, yet he furniſhed them in an extraordinary manner with the knowledg of al tongues & languages, and although they were furniſhed with abundance of grace in their hearts before, yet he charged them to tarry at Jeruſalem untill they had this gift alſo, Luke 24.49. And on the day of Pentecoſt the holy Ghoſt came upon them, and they began to ſpeake with other tongues, Acts 2.1.4. But now no Miniſter can look to be ſurniſhed in this manner: they muſt goe the ordinary way now in the Schools of the Prophets to attain to ſo much learning as they are capable to receive; this may ſuffice to ſatisfie any rationall man that our Univerſities are lawfull and warrantable, and that the Miniſters of the Goſpell ought to have the knowledge of the original tongues wherein the Scripture was firſt written.

Again, the calling of the Miniſters ought to be manifeſt, both to their owne conſciences and alſo to their hearers, and that for divers reaſons; Firſt they are Embaſſadors, and, as it were, the mouth of God to the people; for this cauſe they are to ſpeake in the name of God, and this they cannot doe unleſſe they know themſelves, Secondly, the calling of the Miniſtery tends much to edification, it is requifite that he ſhould have the aſſiſtance of Gods ſpirit in a large meaſure, and the protection of God on him and his Miniſtery, and alſo his hearers ſtand in need of the operation of Gods ſpirit in their hearts; but he that wants the aſſurance of his calling cannot pray to God in faith for theſe things, neither can he apply the promiſes of God to himſelfe. Thirdly, the knowledge of their callings breeds conſcience of their duties, diligence and the feare of God. Laſtly, the knowledge of their callings in the conſciences of their hearers breeds a reverence in their hearts, and obedience to the miniſtery of the word.

Now here it may be demanded how they may know that they are called of God to the miniſtery of the word: I anſwer, they may know it if they find three things in themſelves; the firſt is the Teſtimony of their conſciences, that they entred not for praiſe, honour or lucre, but in the feare of God, with a deſire to glorifie him, and to ediſie the Church. Secondly, a faculty to doe that which they have a deſire to doe; in this ſaculty are two things; 1. A knowledg of God and of his ways, 2. Aptneſſe to deliver that which they know. The third thing whereby they may know their calling, is the ordination of the Church, which appeares and gives teſtimony of their will and abilitie; he that hath theſe things is certainly called of God: Now put the caſe a man wants the firſt of theſe three, and entred with an evill conſcience, being carried with ambitious and covetous deſires: I anſwer, yet his calling ſtill in reſpect of the Church is good and lawfull, and when he repents of his bad conſcience, it is alſo accepted of God.

So then Miniſters muſt have a calling or elſe they cannot preach, for (ſaith Paul) how ſhall they preach except they be ſent. Rom. 10.14.15. No man ought to take that honour upon himſelfe, but he that is called of God as Aaron was, Heb. 5.4. Vzzah was ſmitten with death for but touching the Arke, although his intent was but to ſtay it from from falling. 2 Sam. 6.7. And the men of Bethſhemeſh were ſlaine for but looking into the Arke without a calling, fifty thouſand, 1 Sam. 6.19. therefore the Apoſtles in the front of their Epiſtles declare their calling. This might convince our phantaſtical Anabaptiſts, who think that any man may preach that will, without any ſpeciall calling, and they alledge for their purpoſe, that the houſe of Stephanus addicted themſelves to the miniſtery of the Saints, 1 Cor. 16.15. I anſwer, the meaning of the place is not that they called themſelves but that they ſet themſelves apart to the miniſtery of the Saints, in the purpoſe and reſolution of their hearts, of all gifts they deſired to propheſie: yet theſe deſires did not make them Miniſters except God were pleaſed to furniſh them with gifts, and they ordained by the Church; but till then they muſt give me leave to put it out of my beliefe that they were Miniſters. Again, they alledge that all Chriſtians are Kings and Prieſts, and the office of the Prieſt is to teach: I anſwer, we are ſpiritual Kings over our owne corruptions in this world; For grace reignes through righteouſneſſe, unto eternall life through Ieſus Chriſt. Rom. 5.21. And in this world wee are a holy Prieſthood to offer up ſpiritual ſacrifices acceptable to God by Ieſus Chriſt, 1 Pet. 2.5. But when iniquity ſhall have amend, and the Saints are freed from ſin, Rom. 6.7. they ſhall inherite all things, Revel. 21.7. In ſtead of reigning over their corruptions, they ſhall reigne over all the creatures when they are again reſtored to their firſt perfection, as Adam did in his innocency, Gen. 1.26. The ſecond Adam will reſtore them to us perfect againe at the day of judgement, being purified by fire at that day. For he hath made us Kings and Prieſts, and we ſhall reigne on the earth, Revel. 5.10. And being Prieſts, when the ſacrifice of player ſhall ceaſe, being in full fruition, yet we ſhall offer the ſacrifice of praiſe to God continually, Heb. 13.15. I heard a great voice of much peoole in Heaven, ſaying, Hallelujah, ſalvation and glory and honour and power unto the Lord our God, Revel 19.1. But this ſhall be when all teaching ceaſeth, when all the …ares that did offend are caſt into the furnace of fire, and there are none but Saints. Then they ſhall not need to teach every one his neighbour ſaying, know the Lord for they ſhall all know me ſaith the Lord, Jer. 31.34. Whether there be propheſies they ſhall faile, 1 Cor. 13.8. Now teaching more properly belongs to the Propheticall office then to the Prieſthood; Every man ought to covet the beſt gifts, and deſire to propheſie, 1 Cor. 12.31. & 14.1.5.…9. And thus Moſes wiſhed that all the Lords people were Prophets, Numb. 11.29. but neither Moſes nor Paul deſired that all were Prieſts to offer ſacrifice; Vzziah went into the Temple to burne incenſe upon the Altar of incenſe, but the Prieſts ſaid to the King, it pertaineth not to thee to burne Incenſe, and the Lord ſmote him with Leproſie, 2. Chro. 27.16.18.19. But all might propheſie or teach, ſo that they keep within their bounds and limits appointed them, that is, their owne Families. Fathers may teach their children, and Maſters their ſervants, they may command to keep the Sabbath all within their gates; but we being ſpiritual Prieſts maketh nothing to prove that all may teach publiquely. Thirdly, they alledge that the power of the keyes is given to the Church: I anſwer, that it is ſo, yet the uſe and adminiſtration thereof belongs to the Miniſters onelyonly in their diſpenſation of the word; So then none are to meddle in the Miniſtery but they that have a lawfull calling thereunto: Now it belongs to God alone to call men to the miniſtery, Paul an Apoſtle, not of men, nor by men, but by Ieſus Chriſt, Gal 1.1. The Father thruſts forth labourers into the harveſt. Mat. 9.38. And the Son gives paſtors and teachers, Epheſ. 4.11. And the holy Ghoſt makes overſeers, Acts 20.28. And the Churches power and authority to call and ordaine Miniſters is no more but a duty or ſervice whereby they teſtifie and declare and approve of them whom God hath called. Now they are called three waies; firſt by men and not by God, thus all falſe teachers are called. Secondly, when God calleth men by the miniſtery of men, thus are all ordinary Miniſters of the word called. Thirdly, when men are called not by men but by Chriſt immediately, and ſo Paul and all the Apoſtles were called. Now this laſt manner of calling being extraordinary ceaſed with the Apoſtles; they were not only called immediately, but they were inſpired immediately, and ayded with an infallible aſſiſtance of Gods ſpirit, of all this they had promiſes, Mat. 10.19.20. Luke 10.16. But now the ordinary way to furniſh them with gifts is the Schooles of the Prophets, and if it pleaſe the Lord to ſanctifie thoſe gifts, and to give them a willing heart to doe ſervice in the Church to the glory of God, and they have a lawfull ordination by the Church, this is the doore of the ſheep-fold, and he that thus enters into the fold of Chriſt is a true ſhepherd of the ſheep, neither may any preach publiquely but he that is thus called and fitted to take ſuch a charge upon him, Acts 20.28. So then it is not for men of other callings; He that warreth in this warfare muſt not intangle himſelfe with the affaires of this life, 2 Tim. 2.4. And (ſaith the Apoſtle) It is not reaſon that we ſhould leave the word of God, and ſerve tables; but we will give our ſelves continually to prayer and to the miniſtery of the word, Acts 6.2.4. And who is ſufficient for theſe things? 2 Cor. 2.16.

But it may be they will object theſe words of Paul; For ye may all propheſie one by one, that all may learn, and all may be comforted, 1 Cor. 14.31. I anſwer, this is Schooles diſputation. If any thinke himſelfe to be a Prophet, or ſpirituall, that is furniſhed with ſpirituall gifts, and have a willing inclination to be a Prophet, to the prayſe of God, and the good of the Church, let him acknowledge that the things that I write unto you are the commandements of the Lord, verſ. 37. Let the Prophets ſpeake, two or three, and let the other judge: the ſpirits of the Prophets are ſubject to the Prophets, verſ. 29.32. But here is no encouragement for Tradeſmen to meddle with the Miniſtery: but they will object, that men of Cyprus and Cyrene, when they were come to Antioch, ſpake unto the Grecians, preaching the Lord Jeſus; And the hand of the Lord was with them, and a great number beleeved and turned to the Lord, Acts 11.20.21. I anſwer, theſe were extraordinarily called and furniſhed immediatly from Chriſt, as the Apoſtles and thoſe 70. Diſciples were: but this manner of calling is now ceaſed, as I ſaid before? but they will object that the Rulers of the Synagogue ſent unto them, ſaying, Ye men and brethren, if ye have any word of exhortation for the people, ſay on, Acts 13.15. Hence they would gather, that any of the brethren may preach. I anſwer, thoſe brethren there ſpoken of were certaine Prophet… and Teachers of Barnabas, and Simon that was called Niger, and Lucius of Cyrene, and Manaen which had been brought up with Herod the Tetrarch and Saul, or at the leaſt ſome of theſe, as Barnabas, Saul, and Iohn that were their Miniſters, ver. 1.2.5. For when that motion was made, then Paul ſtood up, and beckned with his hand, & ſaid, men of Iſrael, ye that fear God give audience, verſ. 16. So that it was not ſpoken to all the people, but for ſome of them to preach, that were ſent amongſt them by the Church: ſaith Paul, have not we power to forbeare working, (for ſo hath the Lord ordained) that they which preach the Goſpell, ſhould live of the Goſpel, 1 Cor. 9.6.14. If the Gentiles have been made partakers of their ſpirituall things, their duty is alſo to miniſter unto them in carnall things, Rom. 15.27. So much for the miniſtery alone.

Next, he blames both the Magiſtrates and Divines that are aſſembled, for two things. Firſt, for going about to reduce all our diſtractions and Schiſmes into one way of worſhipping God I anſwer, there is but one way to heaven, ſaith the Lord, I will gvie them one heart and one way, that they may feare me for ever, Jer. 32.39. Again, there is but one body, and one ſpirit, one hope, one God, one Mediator, one faith, one baptiſme, Epheſ. 4.4. Then why ſhould not all our diſtractions and ſchiſmes be reduced to this one way of worſhipping God, ſeeing all other ways miſſe of heaven? Again, the very end why God ſent Chriſt, was to gather together in one all things in Chriſt, Epheſ. 1.10. And the example of the Primitive Chriſtians, they had all one heart and ſoule, Acts 4.32. And Paul exhorts to be of one mind, to live in peace, and the God of Peace and love be with you, 2 Cor. 13.11. Nay further ſaith he, I beſeech you brethren by the name of the Lord Ieſus Chriſt, that ye ſpeake the ſame thing, and that there be no diviſions among you, but that ye be perfectly joyned together in the ſame minde and in the ſame judgement, 1 Cor. 1.10. But will not they have our diſtractions and ſchiſmes reduced to one way of worſhipping God, then ſaith Paul, marke them which cauſe diviſions and offences contrary to the doctrine that ye have learned, and avoid them; for they that are ſuch feare not the Lord Ieſus Chriſt, Rom. 16.18. They would lead us from the ancient Prophets to walke in paths, in a way not caſt up, Jer. 18.15. Let us enquire for the old way which is the good way, and we ſhall find reſt for our ſoules, Jer. 6.16. Againe, we have all one Father, one God created us, Mal. 2.10. And Chriſt would have us united in one, as he and his father is one, Joh. 17.22.23.

The ſecond thing for which he blames the collective body of our Kingdome, for ſuppoſing that the land is ſcourged for this cauſe, that ſo many Religions are ſuffered, affirming the contrary, that the cauſe of judgments, wrath and ſtripes is this, that all Religions are not ſuffered: his reaſon is, firſt ſaith he, the conſciences of conſcious men are as deare to them as their lives, 2. Hatred will purſue them that againſt Gods rule will judge men for their conſciences; this laſt reaſon is grounded upon a falſe foundation, for they do not take upon them to judge the conſcience; we grant with him, that God alone is the judge of conſcience: and I have ſhewed at large, that Magiſtrates do but command the outward man, as his words and actions; and if they offend herein, they may puniſh them in their bodies and goods, ſo then they may command outward conformity in the worſhip of God, and if they be Hypocrites, it is from themſelves who are not obedient to Gods command, which alone reacheth the heart: It is true, we muſt obey them for conſcience ſake, yet not from their command, but from Gods command, Titus 3.1. Rom. 13.1. Now for his reaſon that is built upon this, he ſaith, what hatred muſt needs purſue them that bring all religions into one, although it may be proved the true Religion; but ſaith Chriſt: If the world hate you, ye know that it hated me before it hated you: If ye were of the world the world would love his owne: but becauſe I have taken you out of the world, therefore the world hateth you, John 15.18, 19. Bleſſed are ye when men revile you, and ſay al manner of evil againſt you falſely for my names ſake, Math. 5.11. But ſaith he, our conſciences are as deare to us as our lives. I anſw. if their conſeience be dearer then Gods word, they may quickly be deluded with a blinde conſcience, and may kill Gods people, and think they do God ſervice, John 16.2. And that Strumpet in the Prov. 30.20. can wipe her mouth, and ſay ſhe hath done no wickedneſſe; and we ſeldome heare a Malefactor plead guilty; then is conſcience ſuch a perfect rule, or muſt it rule the Word of God, or Gods word rule the conſcience? But he replyes that every mans judgement is truth to himſelfe, as theirs is to them. I grant it, but the word of God muſt rule over all. Neither doe they take upon them to frame a government for the Church, but they ſearch the word, and endeavour to find out that forme that God himſelfe hath ſet down in his word; and I doubt not, but ere long, if they humbly ſubmit themſelves to the Lord, and be aſhamed of their owne wayes, that they have a long time walked in, that the Lord will ſhew them the forme of the houſe, and the faſhion thereof, and the goings out thereof, and all the formes thereof, and all the ordinances thereof, and all the lawes thereof, and write it in their ſight, that they may keepe the whole forme thereof, and all the ordinances thereof, and do them, Ezek 43.11. To the great praiſe of his name, and to the comfort of all his people.