the civil magistrate and his sword more than God hath ascribed, have also
been most ready to cut off the skirts, and, in case of his inclining to
another conscience than their own, to spoil him of the robe of that due
authority with which it hath pleased God and the people to invest and
clothe him.
But I shall now present you with the thirteenth head, whose title is,—
CHAP. CXXIX.
[Sidenote: 13th head.]
_What power magistrates have in public assemblies of churches._
“First,” say they, “the churches have power to assemble and continue
such assemblies for the performance of all God’s ordinances, without or
against the consent of the magistrate, _renuente magistratu_, because—
“Christians are commanded so to do, Matt. xxviii. 18-20.
“Also, because an angel from God commanded the apostles so to do, Acts v.
20.
“Likewise from the practice of the apostles, who were not rebellious or
seditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28.
“Further, from the practice of the primitive church at Jerusalem, who did
meet, preach, pray, minister sacraments, censures, Acts iv. 23, _renuente
magistratu_.
“Moreover, from the exhortation to the Hebrews, [chap.] x. 25, not to
forsake their assemblies, though it were in dangerous times; and if
they might do this under professed enemies, then we may much more under
Christian magistrates, else we were worse under Christian magistrates
than heathen: therefore magistrates may not hinder them herein, as
Pharaoh did the people from sacrificing, for wrath will be upon the
realm, and the king and his sons, Ezra vii. 23.
“Secondly, it hath been a usurpation of foreign countries and magistrates
to take upon them to determine times and places of worship; rather let
the churches be left herein to their inoffensive liberty.
“Thirdly, concerning the power of synod assemblies:—
“First, in corrupt times, the magistrate, desirous to make reformation of
religion, may and should call those who are most fit in several churches
to assemble together in a synod, to discuss and declare from the word of
God matters of doctrine and worship, and to help forward the reformation
of the churches of God: this did Josiah.
“Secondly, in the reformed times, he ought to give liberty to the
elders of several churches to assemble themselves by their own manual
and voluntary agreement, at convenient times, as the means appointed by
God whereby he may mediately reform matters amiss in churches, which
immediately he cannot nor ought not to do.
“Thirdly, those meetings for this end we conceive may be of two sorts.
“1. Monthly, of some of the elders and messengers of the churches.
“2. Annual, of all the messengers and elders of the churches.
“First. Monthly, of some: first, those members of churches which are
nearest together, and so may most conveniently assemble together, may, by
mutual agreement, once in a month, consult of such things as make for the
good of the churches.
“Secondly. The time of this meeting may be sometimes at one place,
sometimes at another, upon the lecture day of every church where
lectures are: and let the lecture that day be ended by eleven of the
clock.
“Thirdly. Let the end of this assembly be to do nothing by way of
authority, but by way of counsel, as the need of churches shall require.
“Secondly, annual, of all the elders within our jurisdiction or others,
whereto the churches may send once in the year to consult together for
the public welfare of all the churches.
“First. Let the place be sometimes at one church, sometimes at another,
as reasons for the present may require.
“Secondly. Let all the churches send their weighty questions and cases,
six weeks or a month before the set time, to the church where the
assembly is to be held, and the officers thereof disperse them speedily
to all the churches, that so they may have time to come prepared to the
discussing of them.
“Thirdly. Let this assembly do nothing by authority, but only by counsel,
in all cases which fall out, leaving the determination of all things to
particular churches within themselves, who are to judge and so to receive
all doctrines and directions agreeing only with the word of God.”
_The grounds of these assemblies._
“First. Need of each other’s help, in regard of daily emergent troubles,
doubts, and controversies.
“Secondly, Love of each other’s fellowship.
“Thirdly. Of God’s glory, out of a public spirit to seek the welfare of
the churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28.
“Fourthly. The great blessing and special presence of God upon such
assemblies hitherto.
“Fifthly. The good report the elders and brethren of churches shall
have hereby, by whose communion of love others shall know they are the
disciples of Christ.”
CHAP. CXXX.
[Sidenote: A strange double picture.]
_Truth._ I may well compare this passage to a double picture; on the
first part or side of it a most fair and beautiful countenance of the
pure and holy word of God: on the latter side or part, a most sour and
uncomely, deformed look of a mere human invention.
[Sidenote: The great privileges of the true spouse, or church of Christ.]
Concerning the former, they prove the true and unquestionable power and
privilege of the churches of Christ to assemble and practise all the holy
ordinances of God, without or against the consent of the magistrate.
Their arguments from Christ’s and the angels’ voice, from the apostles’
and churches’ practice, I desire may take deep impression, written by the
point of a diamond, the finger of God’s Spirit, in all hearts whom it may
concern.
This liberty of the churches of Christ, he enlargeth and amplifieth so
far, that he calls it a usurpation of some magistrates to determine the
time and place of worship: and says, that rather the churches should be
left to their inoffensive liberty.
[Sidenote: To hold with light and walk in darkness.]
Upon which grant I must renew my former query, whether this be not to
walk in contradictions, to hold with light yet walk in darkness? for,—
[Sidenote: The magistrate lift up to be the chief governor of the church,
and yet cast down not to have power to appoint the place or time of
meeting.]
How can they say the magistrate is appointed by God and Christ the
guardian of the Christian church and worship, bound to set up the true
church, ministry, and ordinances, to see the church do her duty, that
is, to force her to it by the civil sword: bound to suppress the false
church, ministry, and ordinances, and therefore, consequently, to judge
and determine which is the true church, which is the false, and what is
the duty of the church officers and members of it, and what not: and
yet, say they, the churches must assemble, and practise all ordinances,
without his consent, yea, against it. Yea, and he hath not so much power
as to judge what is a convenient time and place for the churches to
assemble in; which if he should do, he should be a usurper, and should
abridge the church of her inoffensive liberty.
[Sidenote: Two similitudes, illustrating the magistrate cannot be both
governor of the church, and yet usurper in commanding.]
As if the master or governor of a ship had power to judge who were true
and fit officers, mariners, &c., for the managing of the ship, and were
bound to see them each perform his duty, and to force them thereunto,
and yet he should be a usurper if he should abridge them of meeting and
managing the vessel at their pleasure, when they please, and how they
please, without and against his consent. Certainly, if a physician have
power to judge the disease of his patient, and what course of physic he
must use, can he be counted a usurper unless the patient might take what
physic himself pleased, day or night, summer or winter, at home in his
chamber or abroad in the air?
[Sidenote: If a church may assemble without and against the magistrate’s
consent (as is affirmed), then much more constitute and become a church,
&c.]
Secondly, by their grant in this passage, that God’s people may thus
assemble and practise ordinances without and against the consent of the
magistrate, I infer, then also may they become a church, constitute and
gather without or against the consent of the magistrate. Therefore may
the messengers of Christ preach and baptize, that is, make disciples and
wash them into the true profession of Christianity, according to the
commission, though the magistrate determine and publicly declare such
ministers, such baptisms, such churches to be heretical.
Thirdly, it may here be questioned, what power is now given to the civil
magistrate in church matters and spiritual affairs?
If it be answered, that although God’s people may do this against the
magistrates’ consent, yet others may not:
[Sidenote: Gross partiality.]
I answer, as before, who sees not herein partiality to themselves? God’s
people must enjoy their liberty of conscience, and not be forced; but all
the subjects in a kingdom or monarchy, or the whole world beside, must be
compelled by the power of the civil sword to assemble thus and thus.
Secondly, I demand, who shall judge whether they are God’s people or
no? for they say, whether the magistrate consent or consent not, that
is, judge so or not, they ought to go on in the ordinances, _renuente
magistratu_.
[Sidenote: If the civil magistrate be to build the spiritual or Christian
house, he must judge in the matter.]
How agrees this with their former and general assertion, that the civil
magistrate must set up the Christian church and worship? Therefore, by
their own grant, he must judge the godly themselves, he must discern
who are fit matter for the house of God, living stones, and what unfit
matter, trash and rubbish.
[Sidenote: A close and faithful interrogatory to the consciences of the
authors of these positions.]
Those worthy men, the authors of these positions, and others of their
judgment, have cause to examine their souls with fear and trembling in
the presence of God upon this interrogatory, viz., whether or no this be
not the bottom and root of the matter: if they could have the same supply
of maintenance without the help of the civil sword, or were persuaded to
live upon the voluntary contribution of poor saints, or their own labour,
as the Lord Jesus and his first messengers did:—I say, if this lay not in
the bottom, whether or no they could not be willingly shut of the civil
power, and left only to their inoffensive liberties?
[Sidenote: A sad query to some concerning their practice.]
I could also put a sad query to the consciences of some, viz., what
should be the reason why in their native country, where the magistrate
consenteth not, they forebore to practise such ordinances as now they
do, and intended to do so soon as they got into another place where they
might set up magistrates of their own, and a civil sword? &c. How much
is it to be feared, that in case their magistrate should alter, or their
persons be cast under a magistracy prohibiting their practice, whether
they would then maintain their separate meetings without and against the
consent of the magistrate, _renuente magistratu_.
[Sidenote: A marvellous challenge of more liberty to Christians under a
Christian magistrate than under the heathen.]
Lastly, it may be questioned, how it comes to pass that in pleading for
the church’s liberty more now under the Christian magistrate, since the
Christians took that liberty in dangerous times under the heathen, why
he quotes to prove such liberty, Pharaoh’s hindering the Israelites from
worship, and, Ezra vii. 23, Artaxerxes’s fear of wrath upon the realm?
Are not all their hopes and arguments built upon the Christian
magistrate, whom, say they, the first Christians wanted? and yet do they
scare the Christian magistrate, whom they account the governor of the
church, with Pharaoh and Artaxerxes, that knew not God, expecting that
the Christian magistrate should act and command no more in God’s worship
than they.
But what can those instances of Pharaoh’s evil in hindering the
Israelites worshipping of God, and Artaxerxes giving liberty to Israel
to worship God and build the temple, what can they prove but a duty in
all princes and civil magistrates to take off the yoke of bondage, which
commonly they lay on the necks of the souls of their subjects in matters
of conscience and religion?
CHAP. CXXXI.
[Sidenote: If the magistrates were appointed by Christ Jesus governors of
his kingdom, it were not reasonable that Christians should more freely
break the commands of the Christian than of the heathen magistrate.]
_Peace._ It is plausible, but not reasonable, that God’s people should
(considering the drift of these positions) expect more liberty under a
Christian than under a heathen magistrate. Have God’s people more liberty
to break the command of a Christian than a heathen governor? and so to
set up Christ’s church and ordinances after their own conscience against
his consent, more than against the consent of a heathen or unbelieving
magistrate? What is become of all the great expectation what a Christian
magistrate may and ought to do in establishing the church, in reforming
the church, and in punishing the contrary? It is true, say they, in
Christ’s time, and in the time of the first ministers and churches, there
were no Christian magistrates, and therefore in that case, it was in vain
for Christians to seek unto the heathen magistrates to govern the church,
suppress heretics, &c.; but now we enjoy Christian magistrates, &c.
_Truth._ All reason and religion would now expect more submission
thereof, in matters concerning Christ, to a Christian magistrate, than to
a pagan or anti-christian ruler! But, dear Peace, the day will discover,
the fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble,
though built, in men’s upright intention, on that foundation, Jesus
Christ.
[Sidenote: The necessity of civil government in general of God, but the
special kinds of men, 1 Pet. ii. 13.]
But, to wind up all, as it is most true that magistracy in general is
of God, Rom. xiii., for the preservation of mankind in civil order and
peace—the world otherwise would be like the sea, wherein men, like
fishes, would hunt and devour each other, and the greater devour the
less:—so also it is true, that magistracy in special for the several
kinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever
the people shall agree to set up, whether he receive Christianity before
he be set in office, or whether he receive Christianity after, he
receives no more power of magistracy than a magistrate that hath received
no Christianity. For neither of them both can receive more than the
commonweal, the body of people and civil state, as men, communicate unto
them, and betrust them with.
[Sidenote: Civil magistrates are derivatives from the fountains or bodies
of people.]
All lawful magistrates in the world, both before the coming of Christ
Jesus and since, (excepting those unparalleled typical magistrates of the
church of Israel) are but derivatives and agents immediately derived and
employed as eyes and hands, serving for the good of the whole: hence they
have and can have no more power than fundamentally lies in the bodies or
fountains themselves, which power, might, or authority is not religious,
Christian, &c., but natural, human, and civil.
[Sidenote: A believing magistrate no more a magistrate than an
unbelieving.]
And hence it is true, that a Christian captain, Christian merchant,
physician, lawyer, pilot, father, master, and so consequently magistrate,
&c., is no more a captain, merchant, physician, lawyer, pilot, father,
master, magistrate, &c., than a captain, merchant, &c., of any other
conscience or religion.
[Sidenote: The excellency of Christianity in all callings.]
It is true, Christianity teaches all these to act in their several
callings to a higher ultimate end, from higher principles, in a more
heavenly and spiritual manner, &c.
CHAP. CXXXII.
_Peace._ Oh! that thy light and brightness, dear Truth, might shine to
the dark world in this particular: let it not therefore be grievous, if I
request a little further illustration of it.
[Sidenote: The magistrate like a pilot in the ship of the commonweal.
Christianity steers a Christian pilot’s course. The Christian pilot hath
no more power over the souls of his mariners or passengers, than the
unchristian or pagan pilot.]
_Truth._ In his season, God will glorify himself in all his truths. But
to gratify thy desire, thus: A pagan or anti-christian pilot may be as
skilful to carry the ship to its desired port, as any Christian mariner
or pilot in the world, and may perform that work with as much safety
and speed: yet have they not command over the souls and consciences of
their passengers, or mariners under them, although they may justly see
to the labour of the one, and the civil behaviour of all in the ship.
A Christian pilot, he performs the same work, as likewise doth the
metaphorical pilot in the ship of the commonweal, from a principle of
knowledge and experience; but more than this, he acts from a root of
the fear of God and love to mankind in his whole course. Secondly, his
aim is more to glorify God, than to gain his pay, or make his voyage.
Thirdly, he walks heavenly with men and God, in a constant observation of
God’s hand in storms, calms, &c. So that the thread of navigation being
equally spun by a believing or unbelieving pilot, yet is it drawn over
with the gold of godliness and Christianity by a Christian pilot, while
he is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the
Christian pilot’s power over the souls and consciences of his sailors and
passengers is not greater than that of the anti-christian, otherwise than
he can subdue the souls of any by the two-edged sword of the Spirit, the
word of God, and by his holy demeanour in his place, &c.
_Peace._ I shall present you with no other consideration in this first
part of the picture, but this only.
[Sidenote: The terms heathen and Christian magistrate.]
Although the term _heathen_ is most commonly appropriated to the wild
naked Americans, &c., yet these worthy men justly apply it even to the
civilized Romans, &c.; and consequently must it be applied to the most
civilized anti-christians, who are not the church and people of God in
Christ.
_Truth._ The word גּוֹיִם in the Hebrew, and ἔθνη in the Greek,
signifies no more than the Gentiles, or nations of the earth, which were
without and not within the true typical national church of the Jews
before Christ; and since his coming, the Gentiles, or nations of the
world, who are without that one holy nation of the Christian Israel,
the church gathered unto Christ Jesus, in particular and distinct
congregations all the world over.
[Sidenote: All out of Christ are heathens, that is of the nations, or
Gentiles.]
Translators promiscuously render the words, Gentiles, heathens, nations:
whence it is evident that even such as profess the name of Christ in an
unregenerate and impenitent estate, whether papist, or protestant, are
yet without: that is, heathen, Gentile, or of the nations.
CHAP. CXXXIII.
_Peace._ Dear Truth, it is now time to cast your eye on the second part
of this head or picture, uncomely and deformed.
_Truth._ It contains two sorts of religious meetings or assemblies.
First, more extraordinary and occasional, for which he quotes the
practice of Josiah.
[Sidenote: Josiah a type of Christ Jesus, the king of the church.]
An. Josiah was in the type: so are not now the several governors of
commonweals, kings or governors of the church or Israel; whose state
I have proved to be a non-such, and not to be paralleled but in the
antitype, the particular church of Christ, where Christ Jesus alone sits
King in his own most holy government.
Secondly, they propound meetings or assemblings ordinary, stated, and
constant, yearly and monthly, unto which the civil magistrate should give
liberty. For these meetings they propound plausible arguments from the
necessity of them, from Christian fellowship, from God’s glory, from the
experience of the benefit of them, and from the good report of them, as
also those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28.
[Sidenote: An unjust and partial desire of liberty to some consciences,
and bondage unto all others.]
To these I answer, If they intend that the civil magistrate should permit
liberty to the free and voluntary spiritual meetings of their subjects, I
shall subscribe unto them; but if they intend that the magistrate should
give liberty only unto themselves, and not to the rest of their subjects,
that is to desire their own souls only to be free, and all other souls of
their subjects to be kept in bondage:
Secondly, if they intend that the magistrate should enforce all the
elders of such churches under their jurisdiction to keep correspondency
with them in such meetings, then I say, as before, it is to cause him
to give liberty with a partial hand, and unequal balance; for thus I
argue:—If the civil state and civil officers be of their religion and
conscience, it is not proper for them to give liberty or freedom, but
to give honourable testimony and approbation, and their own personal
submission to the churches. But if the civil state and officers be of
another conscience and worship, and shall be bound to grant permission
and liberty to them, their consciences, and meetings, and not to those of
his own religion and conscience also, how will this appear to be equal
in the very eye of common peace and righteousness?
For those yearly and monthly meetings, as we find not any such in
the first churches, so neither will those general arguments from the
plausible pretence of Christian fellowship, God’s glory, &c., prove such
particular ways of glorifying God, without some precept or precedent of
such a kind.
[Sidenote: The commission, Matt. xxviii. of preaching and baptizing, not
properly directed to the church, or fixed teachers of it, least of all to
the commonwealth.]
For those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing
the apostle Paul’s zeal for glorifying God, and his care for all the
churches, it is clear they concern such as are indeed Paul’s successors,
sent forth by Christ Jesus to preach and gather churches; but those
scriptures concern not the churches themselves, nor the pastors of
the churches properly, least of all the civil state and commonwealth,
neither of which, the churches, the pastors, or commonwealth, do go
forth personally with that commission, Matt. xxviii. [19,] to preach and
baptize, that is, to gather churches unto Christ.
For as for the first, the churches are not ministers of the gospel; the
angels or messengers of the churches, and the churches themselves, were
distinct, Rev. ii. and iii.
As for the second, the pastors and elders of the church, their work is
not to gather churches, but to govern and feed them, Acts xx., and 1 Pet.
v.
As for the civil magistrate, it is a ministry indeed, magistrates are
God’s ministers, Rom. xiii. 4; but it is of another nature. And therefore
none of these—the churches of Christ, the shepherds of those churches,
nor the civil magistrate, succeeding the apostles or first messengers,
these scriptures alleged concern not any of these to have care of all the
churches.
[Sidenote: A query who have now the care of all the churches?]
_Peace._ Dear Truth, who can hear this word, but will presently cry out,
Who then may rightly challenge that commission, and that promise? Matt.
xxviii., &c.
[Sidenote: A ministry before the church.]
_Truth._ Sweet Peace, in due place and season that question may be
resolved; but doubtless the true successors must precede or go before the
church, making disciples, and baptizing as the apostles did, who were
neither the churches, nor the pastors and fixed teachers of them, but as
they gathered, so had the care of the churches.
CHAP. CXXXIV.
_Peace._ I cease to urge this further; and, in the last place, marvel
what should be the reason of that conclusion, viz., “There is no power of
determination in any of these meetings, but that all must be left to the
particular determination of the churches.”
[Sidenote: Acts xv., commonly misapplied.]