The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 1 · Chapter 69
CHAP. 69. A Reply to his Chap. 72. diſcuſſing the Teſtimony of Brentius.
Diſcuſſer.
BRentius upon 1 Cor. 3. ſaith, no man hath power to make or give Lawes to Chriſtians, whereby to binde their Conſciences. For willingly, freely, and uncompelled, with a ready deſire, and chearfull minde, muſt thoſe that come, run unto Chriſt.
To this the Anſwerer returneth, Brentius (ſaith he) ſpeaketh not to your cauſe. Wee willingly graunt you, that man hath no power to binde Conſcience: but this hindereth not, that men may ſee the Lawes of God obſerved, which doe binde Conſcience.
But the graunting this, That men have no power to make Lawes to binde Conſcience, overthroweth ſuch his Tenent, and practiſe as reſtraine men from their worſhip, according to their Conſcience, and beleife, and conſtraine them to ſuch worſhips, which their own ſoules tell them, they have no ſatifaction, nor faith in.
1. It is an untruth, that either we reſtraine men from worſhip according to Conſcience, or conſtraine them to worſhip againſt Conſcience: or that ſuch is my Tenent and practiſe.
2. Though it were true that wee did both: yet this did not make Lawes to binde Conſcience, but the outward man onelyonly: nor would we thinke it meet, to binde the ontward man againſt Conſcience.
Diſcuſſer.
Againe, where as the Anſwerer affirmeth, That men may make Lawes to ſee the Lawes of God obſerved.
I Anſwer, As God needs not the help of a materiall Sword of Steele to aſſiſt the Sword of the Spirit in the affairs of Conſcience: ſo thoſe men, thoſe Magiſtrates, yea the Common-wealth which makes ſuch Magiſtrates muſt needs have power and Authority from Chriſt Ieſus to ſit Iudge, and to determine in all the great Controverſies concerning Doctrine, Worſhip, Government &c.
Defender.
God needeth not the help of a materiall Sword of Steele, to aſſiſt the Sword of his Spirit of righteouſneſſe in the dutyes of the ſecond Table, no more then to aſſiſt the Sword of the Spirit of holyneſſe in the dutyes of the firſt Table. The Law of Righteouſneſſe is as fully and plainly written by the Spirit of God in the hearts and Conſciences of men, as is the Law of holyneſſe: yea and more too. And yet the Diſcuſſer doth not (for ought I know) make it a needleſſe matter for God to accept the helpe of the materiall Sword to aſſiſt the Spirit of Righteouſneſſe in the affaires of Conſcience, which pertaine to the ſecond Table. The truth is, God needeth not the Arme of fleſh to help him, that is, he needeth not any help, which the wiſdome or ſtrength of the creature can invent, or bring forth, which himſelfe appointed not. But yet God thinkes it no diſhonour to himſelfe, to make uſe of his owne Ordinances, in their owne bounds, to his owne ends; Nor doeth he then need them, when he uſeth them, but wee need ſuch helps for the performance of our duty both to God, and man. Which made it a curſed ſin in Meroz, not to come out to help the Lord, Iudge. 5 23.
Nor will it hence follow, that ſuch Magiſtrates as are choſen to help forward the work of God in matters of Religion, that either themſelves, or the Common-wealth that chooſeth them, muſt needs have power, and Authority from Chriſt, to ſit Iudge, and to determine in all great controverſies of Religion, in Doctrine, Diſcipline and Government:
It is enough that they are called of God to be wiſe and learned in the ſervice of Chriſt, and in the wayes of his Kingdome. Pſal. 2.10, 11, 12. which if they have learned, they ought to rule with him, and for him: or elſe how ſhall it be fulfilled, which is written of them, The Kingdomes of the world, are become the Kingdomes of the Lord, and of his Chriſt, and he ſhall reigne for ever? Rev. 7.15. Yea in this caſe, it is learning enough, if they know the Principles and Foundations of Religion, and can diſcerne the Arrogancy of a tumultuous ſpirit after conviction For ſuch want not judgement; to cenſure Apoſtacy, to Hereſie in doctrine, to Idolatry in worſhip, to Tyranny in Government.
Diſcuſſer
But then I aske, whether upon this ground, it muſt not evidently follow, that then either there is no Common-wealth, nor Civill State of men in the world, that is not qualified with this diſcerning: (and then the Common-wealth hath more light concerning the Church, then the Church it ſelfe:) Or that the Common-wealth and Magiſtrates thereof muſt judge and puniſh as they are perſwaded in their owne beleife and Conſcience (be their Conſcience, Paganiſh, Turkiſh, or Antichriſtian:) And what is this, but to confound Heaven and Earth together? and to take away not onelyonly the being of Chriſtianity out of the world, but all civility, yea the world out of the world, and to lay all upon heaps of confuſion?
Defender.
See what ſtrange effects, a ſtrong fancy can produce? would you not think, it muſt be ſome ſtrange, and ſtrong paradox, that if it be graunted ſhall produce ſuch ſtrange and ſtrong effects, as to take away the being of Chriſtianity out of the world, yea and all civility, yea and the world out of the world?
But when men have ſlept a while, and ſtrong fancyes are evaporated, the world will ſtand where it is, and civility ſtand in the world, and Chriſtianity in civility.
I ſay therefore (that which no ſober minde can contradict) that though Magiſtrates be bound to become wiſe and learned, to know Chriſt, and to eſtabliſh the Religion of Chriſt yet it will not (as the Diſcuſſer ſaith) evidently follow, no nor follow at all, That then there is no law full Commonwealth nor Civill State of men in the world, which is not qualified with this ſpirituall diſcerning.
For though it be the duty of Civill States, thus to be qualified: yet their want of ſuch qualifications, doth not make them unlawfull States. Many due qualifications are required in Husbands, Wives, Children, Servants, Magiſtrates, Churches, the want of which maketh them defective, and ſinfull, but doth not make them unlawfull. This will need no proofe to any ſober minde.
Muchleſſe will it follow upon the former Premiſes, that the very Common-wealth hath then more light concerning the Church of Chriſt, then the Church it ſelfe.
For it is a weake Church, that knowes no more light, then Principles: And what light the Common-wealth hath, it may have received from the Church. Howſoever, the Magiſtrates power to eſtabliſh the Religion of Chriſt doth no way inferre. That he that eſtabliſheth that Religion, which is profeſſed in the Church, hath more light concerning that Religion, or any part of it, then the Church it ſelfe. Albeit, it is not impoſſible, nor is it abſurd that ſometime the Magiſtrate may have more light in matters of Religion, then the Church it ſelfe. David (for ought wee read) was the firſt that diſcerned the diſorder in Carting the Arke of God, 1 Chron. 15.2. And Hezekiah was the firſt, that prevented the Preiſts and Levits, and the whole Church, in the worke of Reformation, from the Apoſtacy of Ahaz, 2 Chron. 29.4, to 11.
But there is no colour of conſequence, that becauſe Magiſtrates are bound to diſcerne, and know the will of Chriſt, and to ſerve him with their power, That therefore ſuch as have no diſcerning of Chriſt, nor of his holy will, That they ſhould puniſh and deſtroy Chriſt, and Chriſtians, and ſeeke only to advance their owne Religion, which is but Idolatry and Superſtition.