not the magistrate and commonweal charged more by this tenet with the
worship and ordinances of God, than the church? for the magistrate they
charge with the external peace in godliness, and the church but with the
internal.
I ask further, what is this internal peace in all godliness? whether
intend they internal, within the soul, which only the eye of God can see,
opposed to external, or visible, which man also can discern? or else,
whether they mean internal, that is spiritual, soul-matters, matters of
God’s worship? and then I say, _that_ peace, to wit, of godliness or
God’s worship, they had before granted to the civil state.
[Sidenote: The authors of these positions never yet saw a true difference
between the church of Christ and the world, in point of worship.]
_Peace._ The truth is, as I now perceive, the best and most godly of
that judgment declare themselves never to have seen a true difference
between the church and the world, and the spiritual and civil state;
and howsoever these worthy authors seem to make a kind of separation
from the world, and profess that the church must consist of spiritual
and living stones, saints, regenerate persons, and so make some peculiar
enclosed ordinances, as the supper of the Lord, which none, say they,
but godly persons must taste of; yet, by compelling all within their
jurisdiction to an outward conformity of the church worship, of the word
and prayer, and maintenance of the ministry thereof, they evidently
declare that they still lodge and dwell in the confused mixtures of
the unclean and clean, of the flock of Christ and herds of the world
together—I mean, in spiritual and religious worship.
_Truth._ For a more full and clear discussion of this scripture, 1 Tim.
ii. 1, 2, on which is weakly built such a mighty building, I shall
propose and resolve these four queries.
CHAP. LXXXVII.
[Sidenote: 1 Tim. ii. 1, 2, discussed.]
First, what is meant by godliness and honesty in this place?
Secondly, what may the scope of the Holy Spirit of God be in this place?
Thirdly, whether the civil magistrate was then _custos utriusque tabulæ_,
keeper of both tables? &c.
Fourthly, whether a church, or congregation of Christians, may not live
in godliness and honesty, although the civil magistrate be of another
conscience and worship, and the whole state and country with him?
To the first, what is here meant by godliness and honesty?
_Answ._ I find not that the Spirit of God here intendeth the first and
second table.
[Sidenote: The word _honesty_, in this place of Timothy, cannot signify
here the honesty or righteousness of the second table.]
For, however the word εὐσεβεία signify godliness, or the worship of
God, yet the second word, σεμνότης, I find not that it signifies such
an honesty as compriseth the duties of the second table, but such an
honesty as signifies solemnity, gravity; and so it is turned by the
translator, Tit. ii. 7, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, that
is, in _doctrine_ [showing] _incorruptness, gravity_: which doctrine
cannot there be taken for the doctrine of the civil state, or second
table, but the gravity, majesty, and solemnity of the spiritual doctrine
of Christianity. So that, according to the translators’ own rendering of
that word in Titus, this place of Timothy should be thus rendered, _in
all godliness_, or worshipping of God, _and gravity_; that is, a solemn
or grave profession of the worship of God. And yet this mistaken and
misinterpreted scripture, is that great castle and stronghold which so
many fly unto concerning the magistrates’ charge over the two tables.
Secondly, what is the scope of the Spirit of God in this place?
[Sidenote: The scope of God’s Spirit in this place of Timothy.]
I answer, first, negatively; the scope is not to speak of the duties of
the first and second table.
Nor, secondly, is the scope to charge the magistrate with forcing the
people, who have chosen him, to godliness, or God’s worship, according to
his conscience—the magistrate keeping the peace of external godliness,
and the church of internal, as is affirmed; but,
Secondly, positively; I say the Spirit of God by Paul in this place
provokes Timothy and the church at Ephesus, and so consequently all the
ministers of Christ’s churches, and Christians, to pray for two things:—
[Sidenote: God’s people must pray for and endeavour the peace of the
state they live in: although pagan or popish.]
First, for the peaceable and quiet state of the countries and places of
their abode; that is implied in their praying, as Paul directs them, for
a quiet and peaceable condition, and suits sweetly with the command of
the Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace
of the city, and seek the good of it; _for in the peace thereof_ it shall
go well with you. Which rule will hold in any pagan or popish city, and
therefore consequently are God’s people to pray against wars, famines,
pestilences, and especially to be far from kindling coals of war, and
endeavour the bringing in and advancing their conscience by the sword.
[Sidenote: Forcing of men to godliness or God’s worship, the greatest
cause of breach of civil peace.]
Secondly, they are here commanded to pray for the salvation of all men;
that all men, and especially kings and magistrates, might be saved, and
come to the knowledge of the truth; implying that the grave—or solemn and
shining—profession of godliness, or God’s worship, according to Christ
Jesus, is a blessed means to cause all sorts of men to be affected with
the Christian profession, and to come to the same knowledge of that one
God and one Mediator, Christ Jesus. All which tends directly against what
it is brought for, to wit, the magistrates’ forcing all men to godliness,
or the worshipping of God. Which in truth causeth the greatest breach
of peace, and the greatest distractions in the world, and the setting
up that for godliness or worship which is no more than Nebuchadnezzar’s
golden image, a state-worship, and in some places the worship of the
beast and his image, Dan. iii., Rev. xiii.
CHAP. LXXXVIII.
Thirdly, I query, whether the civil magistrate, which was then the Roman
emperor, was keeper or guardian of both tables, as is affirmed?
[Sidenote: The Roman Cæsars described.]
Scripture and all history tell us, that those Cæsars were not only
ignorant, without God, without Christ, &c.; but professed worshippers, or
maintainers, of the Roman gods or devils; as also notorious for all sorts
of wickedness; and, lastly, cruel and bloody lions and tigers toward the
Christians for many hundred years.
[Sidenote: Not appointed by Christ Jesus keepers and guardians of his
church.]
Hence, I argue from the wisdom, love, and faithfulness of the Lord Jesus
in his house, it was impossible that he should appoint such ignorant,
such idolatrous, such wicked, and such cruel persons to be his chief
officers and deputy lieutenants under himself to keep the worship of God,
to guard his church, his wife. No wise and loving father was ever known
to put his child, no not his beasts, dogs, or swine, but unto fitting
keepers.
Men judge it matter of high complaint, that the records of parliament,
the king’s children, the Tower of London, the great seal, should be
committed to unworthy keepers! And can it be, without high blasphemy,
conceived that the Lord Jesus should commit his sheep, his children, yea,
his spouse, his thousand shields and bucklers in the tower of his church,
and lastly, his great and glorious broad seals of baptism and his supper,
to be preserved pure in their administrations—I say, that the Lord Jesus,
who is wisdom and faithfulness itself, should deliver these to such
keepers?
_Peace._ Some will say, it is one thing what persons are in fact and
practice; another what they ought to be by right and office.
_Truth._ In such cases as I have mentioned, no man doth in the common eye
of reason deliver such matters of charge and trust to such as declare
themselves and sins (like Sodom) at the very time of this great charge
and trust to be committed to them.
_Peace._ It will further be said, that many of the kings of Judah, who
had the charge of establishing, reforming—and so, consequently, of
keeping the first table—the church, God’s worship, &c., were notoriously
wicked, idolatrous, &c.
_Truth._ I must then say, the case is not alike; for when the Lord
appointed the government of Israel after the rejection of Saul, to
establish a covenant of succession in the type unto Christ, let it be
minded what pattern and precedent it pleased the Lord to set for the
after kings of Israel and Judah, in David, the man after his own heart.
[Sidenote: It pleased not the Lord Jesus, in the first institution of his
church, to furnish himself with any such civil governors, as unto whom he
might commit the care of his worship.]
But now the Lord Jesus being come himself, and having fulfilled the
former types, and dissolved the national state of the church, and
established a more spiritual way of worship all the world over, and
appointed a spiritual government and governors, it is well known what the
Roman Cæsars were, under whom both Christ Jesus himself, and his servants
after him, lived and suffered; so that if the Lord Jesus had appointed
any such deputies—as we find not a tittle to that purpose, nor have a
shadow of true reason so to think—he must, I say, in the very first
institution, have pitched upon such persons for these _custodes utriusque
tabulæ_, keepers of both tables, as no man wise, or faithful, or loving,
would have chosen in any of the former instances, or cases of a more
inferior nature.
Beside, to that great pretence of Israel, I have largely spoken to.
Secondly. I ask, how could the Roman Cæsars, or any civil magistrates,
be _custodes_, keepers of the church and worship of God, when, as the
authors of these positions acknowledge, that their civil power extends
but to bodies and goods?
And for spiritual power they say they have none, _ad bonum temporale_ (to
a temporal good), which is their proper end; and then, having neither
civil nor spiritual power from the Lord Jesus to this purpose, how come
they to be such keepers as is pretended?
[Sidenote: The true keepers which Christ Jesus appointed of his
ordinances and worship.]
Thirdly. If the Roman emperors were keepers, what keepers were the
apostles, unto whom the Lord Jesus gave the care and charge of the
churches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to
keep those commands of the Lord Jesus without spot until his coming?
These keepers were called the foundation of the church, Eph. ii. 20, and
made up the crown of twelve stars about the head of the woman, Rev. xii.
1; whose names were also written in the twelve foundations of [the] New
Jerusalem, Rev. xxi. 14.
Yea, what keepers then are the ordinary officers of the church, appointed
to be the shepherds or keepers of the flock of Christ; appointed to be
the porters or doorkeepers, and to watch in the absence of Christ? Mark
xiii. 34; Acts xx. [28-31.]
Yea, what charge hath the whole church itself, which is _the pillar
and ground of the truth_, 1 Tim. i. 15, in the midst of which Christ
is present with his power, 1 Cor. v. 4, to keep out or cast out the
impenitent and obstinate, even kings and emperors themselves, from their
spiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28.
[Sidenote: The kings of the Assyrians, &c., not charged with God’s
worship as the kings of Judah, in that national and typical church.]
Fourthly. I ask, whether in the time of the kings of Israel and
Judah—whom I confess in the typical and national state to be charged
with both tables—I ask, whether the kings of the Assyrians, the kings
of the Ammonites, Moabites, Philistines, were also constituted and
ordained keepers of the worship of God as the kings of Judah were, for
they were also lawful magistrates in their dominions? or, whether the
Roman emperors were _custodes_, or keepers, more than they? or more than
the king of Babylon, Nebuchadnezzar, under whose civil government God’s
people lived, and in his own land and city? Jer. xxix.
CHAP. LXXXIX.
[Sidenote: Constantine, Theodosius, &c., misinformed.]
_Peace._ You remember, dear Truth, that Constantine, Theodosius, and
others, were made to believe that they were the antitypes of the kings
of Judah, the church of God; and Henry VIII. was told that that title,
_Defensor fidei_, defender of the faith, though sent him by the pope for
writing against Luther, was his own diadem, due unto him from Heaven. So
likewise since, the kings and queens of England have been instructed.
_Truth._ But it was not so from the beginning, as that very difference
between the national state of the church of God then, and other kings
and magistrates of the world, not so charged, doth clearly evince, and
leadeth us to the spiritual king of the church, Christ Jesus, the king of
Israel, and his spiritual government and governors therein.
[Sidenote: Masters of families under the gospel, not charged to force all
under him from their own consciences to his.]
Fifthly. I ask, whether had the Roman Cæsars more charge to see all their
subjects observe and submit to the worship of God in their dominion of
the world, than a master, father, or husband now, under the gospel, in
his family?
Families are the foundations of government; for what is a commonweal but
a commonweal of families, agreeing to live together for common good?
Now in families, suppose a believing Christian husband hath an
unbelieving, anti-christian wife, what other charge in this respect is
given to a husband, 1 Cor. vii. [12-15], but to dwell with her as a
husband, if she be pleased to dwell with him? but, to be so far from
forcing her from her conscience unto his, as that if for his conscience’
sake she would depart, he was not to force her to tarry with him, 1 Cor.
vii. Consequently, the father or husband of the state differing from
the commonweal in religion, ought not to force the commonweal nor to
be forced by it, yet is he to continue a civil husband’s care, if the
commonweal will live with him, and abide in civil covenant.
Now as a husband by his love to the truth, and holy conversation in
it, and seasonable exhortations, ought to endeavour to save his wife,
yet abhorring to use corporal punishment, yea, in this case to child
or servant: so ought the father, husband, governor of the commonweal,
endeavour to win and save whom possibly he may, yet far from the
appearance of civil violence.
[Sidenote: If the charge of God’s worship was left with the Roman
emperor, then was he bound to turn the whole world into the garden,
flock, and spouse of Christ.]
Sixthly. If the Roman emperors were charged by Christ with his worship
in their dominion, and their dominion was over the world, as was the
dominion of the Grecian, Persian, and Babylonian monarchy before them,
who sees not, if the whole world be forced to turn Christian—as afterward
and since it hath pretended to do—who sees not then, that the world, for
whom Christ Jesus would not pray, and the god of it, are reconciled to
Jesus Christ, and the whole field of the world become his enclosed garden?
[Sidenote: Millions put to death.]
Seventhly. If the Roman emperors ought to have been by Christ’s
appointment keepers of both tables, antitypes of Israel and Judah’s
kings; how many millions of idolaters and blasphemers against Christ
Jesus and his worship, ought they to have put to death, according to
Israel’s pattern!
[Sidenote: Christ never sent any of his ministers or servants to the
civil magistrate, for help in spiritual matters.]
Lastly. I ask, if the Lord Jesus had delivered his sheep and children to
these wolves, his wife and spouse to such adulterers, his precious jewels
to such great thieves and robbers of the world, as the Roman emperors
were, what is the reason that he was never pleased to send any of his
servants to their gates to crave their help and assistance in this his
work, to put them in mind of their office, to challenge and claim such a
service from them, according to their office, as it pleased God always to
send to the kings of Israel and Judah, in the like case?
_Peace._ Some will here object Paul’s appealing to Cæsar.
_Truth._ And I must refer them to what I formerly answered to that
objection. Paul never appealed to Cæsar as a judge appointed by Christ
Jesus to give definitive sentence in any spiritual or church controversy;
but against the civil violence and murder which the Jews intended against
him, Paul justly appealed. For otherwise, if in a spiritual cause he
should have appealed, he should have overthrown his own apostleship and
power given him by Christ Jesus in spiritual things, above the highest
kings or emperors of the world beside.
CHAP. XC.
_Peace._ Blessed Truth, I shall now remember you of the fourth query upon
this place of Timothy; to wit, whether a church of Christ Jesus may not
live in God’s worship and comeliness, notwithstanding that the civil
magistrate profess not the same but a contrary religion and worship, in
his own person and the country with him?
_Truth._ I answer; the churches of Christ under the Roman emperors did
live in all godliness and Christian gravity, as appears by all their holy
and glorious practices, which the scripture abundantly testifies.
[Sidenote: Christ Jesus hath left power in his church to preserve herself
pure, though in an idolatrous country.]
Secondly. This flows from an institution or appointment of such a power
and authority, left by the Lord Jesus to his apostles and churches, that
no ungodliness or dishonesty, in the first appearance of it, was to be
suffered, but suppressed and cast out from the churches of Christ, even
the little leaven of doctrine or practice, 1 Cor. v.; Gal. v.
[Sidenote: God’s people have used to shine in brightest godliness when
they have enjoyed least quietness.]
Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe
his servants peace and quietness, and to command them [as] here in
Timothy to pray for it, for those good ends and purposes for which God
hath appointed civil magistracy in the world, to keep the world in peace
and quietness: yet God’s people have used most to abound with godliness
and honesty, when they have enjoyed least peace and quietness. Then,
like those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus,
&c., they have yielded the sweetest savour to God and man, when they
were pounded and burnt in cruel persecution of the Roman censors. Then
are they, as God’s venison, most sweet when most hunted: God’s stars
shining brightest in the darkest night: more heavenly in conversation,
more mortified, more abounding in love each to other, more longing to
be with God, when the inhospitable and savage world hath used them like
strangers, and forced them to hasten home to another country which they
profess to seek.
CHAP. XCI.
_Peace._ Dear Truth, it seems not to be unreasonable to close up this
passage with a short descant upon the assertion, viz., “A subject without
godliness will not be bonus vir, a good man, and a magistrate, except he
see godliness preserved, will not be _bonus magistratus._”
[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet
divers sorts of goodness, natural, artificial, civil, &c.]
_Truth._ I confess that without godliness, or a true worshipping of God
with an upright heart, according to God’s ordinances, neither subjects
nor magistrates can please God in Christ Jesus, and so be spiritually or
Christianly good; which few magistrates and few men either come to, or
are ordained unto: God having chosen a little flock out of the world,
and those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this
I must remember you of, that when the most high God created all things
of nothing, he saw and acknowledged divers sorts of goodness, which must
still be acknowledged in their distinct kinds: a good air, a good ground,
a good tree, a good sheep, &c.
I say the same in artificials, a good garment, a good house, a good
sword, a good ship.
I also add, a good city, a good company or corporation, a good husband,
father, master.
Hence also we say, a good physician, a good lawyer, a good seaman, a good
merchant, a good pilot for such or such a shore or harbour: that is,
morally, civilly good, in their several civil respects and employments.
Hence (Ps. cxxii.) the church, or city of God, is compared to a city
compact within itself; which compactness may be found in many towns
and cities of the world, where yet hath not shined any spiritual or
supernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes
an ill state of a house or kingdom, viz., to be divided against itself,
which cannot stand.
[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates,
must be owned, although spiritual goodness, proper to the Christian state
or church, be wanting.]
These I observe to prove, that a subject, a magistrate, may be a good
subject, a good magistrate, in respect of civil or moral goodness, which
thousands want; and where it is, it is commendable and beautiful, though
godliness, which is infinitely more beautiful, be wanting, and which is
only proper to the Christian state, the commonweal of Israel, the true
church, the holy nation, Ephes. ii.; 1 Pet. ii.
Lastly, however the authors deny that there can be _bonus magistratus_,
a good magistrate, except he see all godliness preserved; yet themselves
confess that civil honesty is sufficient to make a good subject, in
these words, viz., “He must see that honesty be preserved within his
jurisdiction, else the subject will not be bonus cives, a good citizen;”
and doubtless, if the law of relations hold true, that civil honesty
which makes a good citizen, must also, together with qualifications fit
for a commander, make also a good magistrate.
CHAP. XCII.
_Peace._ The fourth head is, The proper means of both these powers to
attain their ends.
“First, the proper means whereby the civil power may and should attain
its end, are only political, and principally these five.
“First, the erecting and establishing what form of civil government may
seem in wisdom most meet, according to general rules of the word, and
state of the people.
“Secondly, the making, publishing, and establishing of wholesome civil
laws, not only such as concern civil justice, but also the free passage
of true religion: for outward civil peace ariseth and is maintained from
them both, from the latter as well as from the former.
“Civil peace cannot stand entire where religion is corrupted, 2 Chron.
xv. 3, 5, 6; Judges viii. And yet such laws, though conversant about
religion, may still be counted civil laws: as on the contrary, an oath
doth still remain religious, though conversant about civil matters.
“Thirdly, election and appointment of civil officers, to see execution of
those laws.
“Fourthly, civil punishments and rewards of transgressors and observers
of these laws.
“Fifthly, taking up arms against the enemies of civil peace.
“Secondly, the means whereby the church may and should attain her ends,
are only ecclesiastical, which are chiefly five.
“First, setting up that form of church government only of which Christ
hath given them a pattern in his word.
“Secondly, acknowledging and admitting of no lawgiver in the church but
Christ, and the publishing of his laws.
“Thirdly, electing and ordaining of such officers only as Christ hath
appointed in his word.
“Fourthly, to receive into their fellowship them that are approved, and
inflicting spiritual censures against them that offend.
“Fifthly, prayer and patience in suffering any evil from them that be
without, who disturb their peace.