were sent thither from the church of Christ at Antioch, the apostles and
elders did not only consult and advise, but particularly determined the
question which the church of Antioch sent to them about, Acts xv., and
send their particular determinations or decrees to the churches afterward.
So that if these assemblies were of the nature of that pattern or
precedent, as is generally pretended, and had such a promise of the
assistance and concurrence of the Spirit as that assembly had, they might
then say as that assembly did, Acts xv., _It seemeth good to the Holy
Spirit and to us_; and should not leave particular determinations to the
particular churches, in which sometimes are very few able guides and
leaders.
_Peace._ But what should be the reason to persuade these worthy men to
conceive the particular congregations, or churches, to be more fit and
competent judges in such high points, than an assembly of so excellent
and choice persons, who must only consult and advise? &c.
[Sidenote: Christ’s promise and presence only makes an assembly blessed.]
_Truth._ Doubtless there is a strong conviction in their souls of a
professed promised presence of the Lord Jesus in the midst of his church,
gathered after his mind and will, more than unto such kind of assemblies,
though consisting of far more able persons, even the flower and cream of
all the churches.
_Peace._ It is generally conceived, that the promise of Christ’s presence
to the end of the world, Matt. xxviii. [20,] is made to the church.
[Sidenote: The promise of Christ’s presence, Matt. xviii., distinct from
that, Matt. xxviii.]
_Truth._ There is doubtless a promise of Christ’s presence in the midst
of his church and congregation, Matt. xviii. [20;] but the promise of
Christ’s presence, Matt. xxviii. [20,] cannot properly and immediately
belong to the church constituted and gathered, but to such ministers or
messengers of Christ Jesus whom he is pleased to employ to gather and
constitute the church by converting and baptizing: unto which messengers,
if Christ Jesus will be pleased to send such forth, that passage, Acts
xv., will be precedential.
[Sidenote: 14th position examined.]
_Peace._ The fourteenth general head is this, viz., What power particular
churches have particularly over magistrates.
“First,” say they, “they may censure any member, though a magistrate, if
by sin he deserve it.
“First, because magistrates must be subject to Christ; but Christ
censures all offenders, 1 Cor. v. 4, 5.
“Secondly, every brother must be subject to Christ’s censure, Matt.
xviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15.
“Thirdly, They may censure all within the church, 1 Cor. v. 11.
“But the magistrates are within the church, for they are either without,
or within, or above the church: not the first, nor the last, for so
Christ is only above it.
“Fourthly, the church hath a charge of all the souls of the members, and
must give account thereof, Heb. xiii. 17.
“Fifthly, Christ’s censures are for the good of souls, 1 Cor. v. 6; but
magistrates must not be denied any privilege for their souls, for then
they must lose a privilege of Christ by being magistrates.
“Sixthly, In church privileges Christians are all one, Gal. iii. 28, Col.
iii. 11.
“2. Magistrates may be censured for apparent and manifest sin against any
moral law of God in their judicial proceedings, or in the execution of
their office. Courts are not sanctuaries for sin; and if for no sin, then
not for such especially.
“First, because sins of magistrates in court are as hateful to God. 2.
And as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath
nowhere granted such immunity to them. Fourthly, what a brother may do
privately in case of private offence, that the church may do publicly in
case of public scandal. But a private brother may admonish and reprove
privately in case of any private offence, Matt. xviii. 15, Luke xvii. 3,
Psalm cxli. 5.
“Lastly, Civil magistracy doth not exempt any church from faithful
watchfulness over any member, nor deprive a church of her due power,
nor a church member of his due privilege, which is to partake of every
ordinance of God, needful and requisite to their winning and salvation,
_ergo_,—”
CHAP. CXXXV.
_Truth._ These arguments to prove the magistrate subject, even for sin
committed in judicial proceeding, I judge, like Mount Zion, immoveable,
and every true Christian that is a magistrate will judge so with me: yet
a query or two will not be unseasonable.
[Sidenote: Christ’s administrations are charged firstly upon the
ministers thereof.]
First, where they name the church in this whole passage, whether they
mean the church without the ministry or governors of it, or with the
elders and governors jointly? and if the latter, why name they not the
governors at all, since that in all administrations of the church the
duty lies not upon the body of the church, but firstly and properly upon
the elders?
[Sidenote: The ministers or governors of Christ’s church to be
acknowledged in their dispensations.]
It is true in case of the elder’s obstinacy in apparent sin, the church
hath power over him, having as much power to take down as to set up, Col.
iv. [17,] _Say to Archippus_, &c.; yet in the ordinary dispensations and
administrations of the ordinances, the ministers or elders thereof are
first charged with duty, &c.
Hence first for the apostles, who converted, gathered, and espoused the
churches to Christ, I question whether their power to edification was not
a power over the churches, as many scriptures seem to imply.
[Sidenote: A paradox; magistrates made the judges of the churches, and
governors of them, yet censurable by them.]
Secondly, for the ordinary officers ordained for the ordinary and
constant guiding, feeding, and governing the church, they were rulers,
shepherds, bishops, or overseers, and to them was every letter and
charge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that
place by them quoted for the submission of the magistrates to the church,
it mentions only submission to the rulers thereof, Heb. xiii. 17. Those
excellent men concealed not this out of ignorance, and therefore most
certainly in a silent way confess, that their doctrine concerning the
magistrates’ power in church causes would seem too gross, if they should
not have named the whole church, and but silently implied the governors
of it. And is it not wonderful in any sober eye, how the same persons,
magistrates, can be exalted over the ministers and members, as being
bound to establish, reform, suppress by the civil sword in punishing the
body or goods, and yet for the same actions, if the church and governors
thereof so conceive, be liable to a punishment ten thousand times more
transcendent, to wit, excommunication, a punishment reaching to their
souls, and consciences, and eternal estate; and this not only for common
sins, but for those actions which immediately concern the execution of
their civil office, in judicial proceeding?
[Sidenote: Queen Elizabeth’s bishops truer to their principles, than many
of a better spirit and profession.]
_Peace._ The prelates in Queen Elizabeth’s days, kept with more plainness
to their principles: for, acknowledging the queen to be supreme in all
church causes, according to the title and power of Henry VIII. her
father, taken from the pope, and given to him by the parliament, they
professed that the queen was not a sheep, but under Christ the chief
shepherd, and that the church had not power to excommunicate the queen.
[Sidenote: Mr. Barrowe’s profession concerning Queen Elizabeth.]
_Truth._ Therefore, sweet Peace, it was esteemed capital, in that
faithful witness of so much truth as he saw, even unto death, Mr.
Barrowe, to maintain before the lords of the council, that the queen
herself was subject to the power of Christ Jesus in the church: which
truth overthrew that other tenent, that the queen should be head and
supreme in all church causes.[227]
_Peace._ Those bishops according to their principles, though bad and
false, dealt plainly, though cruelly, with Mr. Barrowe: but these
authors, whose principles are the same with the bishops’, concerning the
power of the magistrate in church affairs, though they waive the title,
and will not call them heads or governors, which now in lighter times
seems too gross, yet give they as much spiritual power and authority to
the civil magistrates to the full, as ever the bishops gave unto them;
although they yet also with the same breath lay all their honour in the
dust, and make them to lick the dust of the feet of the churches, as it
is prophesied the kings and the queens of the earth shall do, when Christ
makes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth
is, Christ Jesus is honoured when the civil magistrate, a member of the
church, punisheth any member or elder of the church with the civil sword,
even to the death, for any crime against the civil state, so deserving
it; for he bears not the sword in vain.
And Christ Jesus is again most highly honoured, when for apparent sin in
the magistrate, being a member of the church, for otherwise they have not
to meddle with him, the elders with the church admonish him, and recover
his soul: or if obstinate in sin, cast him forth of their spiritual
and Christian fellowship; which doubtless they could not do, were the
magistrate supreme governor under Christ in ecclesiastical or church
causes, and so consequently the true heir and successor of the apostles.
CHAP. CXXXVI.
[Sidenote: 15th head, examined.]
_Peace._ The fifteenth head runs thus: viz., _In what cases must churches
proceed with magistrates in case of offence._
“We like it well, that churches be slower in proceeding to
excommunication, as of all other, so of civil magistrates, especially in
point of their judicial proceedings, unless it be in scandalous breach
of a manifest law of God, and that after notorious evidence of the fact,
and that after due seeking and waiting for satisfaction in a previous
advertisement. And though each particular church in respect of the
government of Christ be independent and absolute within itself, yet where
the commonweal consists of church members, it may be a point of Christian
wisdom to consider and consult with the court also, so far as any thing
may seem doubtful to them in the magistrate’s case, which may be further
cleared by intelligence given from them; but otherwise we dare not leave
it in the power of any church to forbear to proceed and agree upon that
on earth, which they plainly see Christ hath resolved in his word, and
will ratify in heaven.”
[Sidenote: The inventions of men in swerving from the true essentials of
civil and spiritual commonweals.]
_Truth._ If the scope of this head be to qualify and adorn Christian
impartiality and faithfulness with Christian wisdom and tenderness, I
honour and applaud such a Christian motion; but whereas that case is
put which is nowhere found in the pattern of the first churches, nor
suiting with the rule of Christianity, to wit, that “the commonweal
should consist of church members,” which must be taken privately, to wit,
that none should be admitted members of the commonweal but such as are
first members of the church—which must necessarily run the church upon
that temptation to feel the pulse of the court concerning a delinquent
magistrate, before they dare proceed—I say, let such practices be brought
to the touchstone of the true frame of a civil commonweal, and the true
frame of the spiritual or Christian commonweal, the church of Christ, and
it will be seen what wood, hay, and stubble of carnal policy and human
inventions in Christ’s matters are put in place of the precious stones,
gold, and silver of the ordinances of the most high and only wise God.
CHAP. CXXXVII.
[Sidenote: 16th and last head examined.]
_Peace._ Dear Truth, we are now arrived at their last head: the title is
this, viz.,—
_Their power in the liberties and privileges of these churches._
“First, all magistrates ought to be chosen out of church members, Exod.
xviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the
people rejoice._
“Secondly, that all free men elected, be only church members;—
“1. Because if none but church members should rule, then others should
not choose, because they may elect others beside church members.
2. From the pattern of Israel, where none had power to choose but only
Israel, or such as were joined to the people of God.
3. If it shall fall out that, in the court consisting of magistrates and
deputies, there be a dissent between them which may hinder the common
good, that they now return for ending the same to their first principles,
which are the free men, and let them be consulted with.”
[Sidenote: A great question, viz., whether only church members, that is,
as is intended, godly persons, in a particular church estate, be only
eligible or to be chosen for magistrates.]
_Truth._ In this head are two branches:—first, concerning the choice
of magistrates, that such ought to be chosen as are church members: for
which is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2.
Unto which I answer: It were to be wished, that since the point is so
weighty, as concerning the pilots and steersmen of kingdoms and nations,
&c., on whose abilities, care, and faithfulness depends most commonly
the peace and safety of the commonweals they sail in: I say, it were to
be wished that they had more fully explained what they intend by this
affirmative, viz., “Magistrates ought to be chosen out of church members.”
For if they intend by this _ought to be chosen_, a necessity of
convenience, viz., that for the greater advancement of common utility and
rejoicing of the people, according to the place quoted, Prov. xxix. 2, it
were to be desired, prayed for, and peaceably endeavoured, then I readily
assent unto them.
But if by this _ought_ they intend such a necessity as those scriptures
quoted imply, viz., that people shall sin by choosing such for
magistrates as are not members of churches: as the Israelites should have
sinned, if they had not, according to Jethro’s counsel, Exod. xviii.,
and according to the command of God, Deut. xvii., chosen their judges
and kings within themselves in Israel: then I propose these necessary
queries;—
[Sidenote: Lawful civil states, where churches of Christ are not. The
world being divided into thirty parts, twenty-five never heard of Christ.]
First. Whether those are not lawful civil combinations, societies, and
communions of men, in towns, cities, states, or kingdoms, where no church
of Christ is resident, yea, where his name was never yet heard of? I add
to this, that men of no small note, skilful in the state of the world,
acknowledge, that the world divided into thirty parts, twenty-five of
that thirty have never yet heard of the name of Christ: if [therefore]
their civil politics and combinations be not lawful, because they are not
churches and their magistrates church members, then disorder, confusion,
and all unrighteousness is lawful, and pleasing to God.
[Sidenote: Lawful heirs of crowns and civil government, although not
Christian and godly.]
Secondly. Whether in such states or commonweals where a church or
churches of Christ are resident, such persons may not lawfully succeed to
the crown or government in whom the fear of God, according to Jethro’s
counsel, cannot be discerned, nor are brethren of the church, according
to Deut. xvii. 15, but only are fitted with civil and moral abilities to
manage the civil affairs of the civil estate.
[Sidenote: Few Christians wise and noble, and qualified for affairs of
state.]
Thirdly. Since not many wise and noble are called, but the poor receive
the gospel, as God hath chosen the poor of the world to be rich in
faith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come
to pass, that there may not be found in a true church of Christ, which
sometimes consisteth but of few persons, persons fit to be either kings
or governors, &c., whose civil office is no less difficult than the
office of a doctor of physic, a master or pilot of a ship, or a captain
or commander of a band or army of men: for which services the children of
God may be no ways qualified, though otherwise excellent for the fear of
God, and the knowledge and grace of the Lord Jesus.
[Sidenote: Some papists and some protestants agree in deposing of
magistrates.]
Fourthly. If magistrates ought, that is, ought _only_, to be chosen
out of the church, I demand, if they ought not also to be dethroned
and deposed when they cease to be of the church, either by voluntary
departure from it, or by excommunication out of it, according to the
bloody tenents and practice of some papists, with whom the protestants,
according to their principles, although they seem to abhor it, do
absolutely agree?
Fifthly. Therefore, lastly, I ask, if this be not to turn the world
upside down, to turn the world out of the world, to pluck up the roots
and foundations of all common society in the world, to turn the garden
and paradise of the church and saints into the field of the civil state
of the world, and to reduce the world to the first chaos or confusion?
CHAP. CXXXVIII.
_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but
some will say, how answer you those scriptures alleged?
[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c.,
paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.]
_Truth._ I have fully and at large declared the vast differences between
that holy nation of typical Israel and all other lands and countries, how
unmatchable then and now, and never to be paralleled, but by the true
Israel and particular churches of Christ residing in all parts, and under
the several civil governments of the world. In which churches, the Israel
of God and kingdom of Christ Jesus, such only are to be chosen spiritual
officers and governors, to manage his kingly power and authority in the
church, as are, according to the scriptures quoted, not pope, bishops, or
civil powers, but from amongst themselves, brethren, fearing God, hating
covetousness or filthy lucre, according to those golden rules given by
the Lord Jesus, 1 Tim. iii., and Tit. i.
The want of discerning this true parallel between Israel in the type
then, and Israel the antitype now, is that rock whereon, through the
Lord’s righteous jealousy, punishing the world and chastising his people,
thousands dash, and make woful shipwreck.
The second branch, viz., that all freemen elected be only church members,
I have before shown to be built on that sandy and dangerous ground
of Israel’s pattern. Oh! that it may please the Father of lights to
discover this to all that fear his name! Then would they not sin to
save a kingdom, nor run into the lamentable breach of civil peace and
order in the world, nor be guilty of forcing thousands to hypocrisy in
a state-worship, nor of profaning the holy name of God and Christ by
putting their names and ordinances upon unclean and unholy persons, nor
of shedding the blood of such heretics, &c., whom Christ would have enjoy
longer patience and permission until the harvest, nor of the blood of the
Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the
blood of so many hundred thousands slaughtered men, women, and children,
by such uncivil and unchristian wars and combustions about the Christian
faith and religion.
_Peace._ Dear Truth, before we part, I ask your faithful help once more,
to two or three scriptures which many allege, and yet we have not spoken
of.
_Truth._ Speak on. Here is some sand left in this our hour-glass of
merciful opportunity. One grain of time’s inestimable sand is worth a
golden mountain; let us not lose it.
[Sidenote: The Ninevites’ fast examined.]
_Peace._ The first is that of the Ninevites’ fast, commanded by the king
of Nineveh and his nobles upon the preaching of Jonah: succeeded by
God’s merciful answer in sparing of the city; and quoted with honourable
approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.
_Truth._ I have before proved, that even Jehoshaphat’s fast, he being
king of the national church and people of Israel, could not possibly be a
type or warrant for every king or magistrate in the world, whose nations,
countries, or cities cannot be churches of God now in the gospel,
according to Christ Jesus.
Much less can this pattern of the king of Nineveh and his nobles, be a
ground for kings and magistrates now to force all their subjects under
them in the matters of worship.
_Peace._ It will be said, why did God thus answer them?
_Truth._ God’s mercy in hearing doth not prove an action right and
according to rule.
It pleased God to hear the Israelites cry for flesh, and afterward for a
king, giving both in anger to them.
It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils,
Luke viii. [32,] although their persons and prayers in themselves
abominable.
[Sidenote: Object.]
If it be said, why did Christ approve this example?
[Sidenote: Answer.]
I answer, the Lord Jesus Christ did not approve the king of Nineveh’s
compelling all to worship, but the men of Nineveh’s repentance at the
preaching of Jonah.
_Peace._ It will be said, what shall kings and magistrates now do in the
plagues of sword, famine, pestilence?
_Truth._ Kings and magistrates must be considered, as formerly, invested
with no more power than the people betrust them with.
But no people can betrust them with any spiritual power in matters of
worship; but with a civil power belonging to their goods and bodies.
2. Kings and magistrates must be considered as either godly or ungodly.
If ungodly, his own and people’s duty is repentance, and reconciling of
their persons unto God, before their sacrifice can be accepted. Without
repentance what have any to do with the covenant or promise of God? Psalm
l. 16.
Again, if godly, they are to humble themselves, and beg mercies for
themselves and people.
Secondly. Upon this advantage and occasion, they are to stir up their
people, as possibly they may, to repentance; but not to force the
consciences of people to worship.
[Sidenote: Object.]
If it be said, what must be attended to in this example?
[Sidenote: Answer.]
Two things are most eminent in this example.
First. The great work of repentance, which God calls all men unto, upon
the true preaching of his word.
[Sidenote: How England and London may yet be spared.]
Secondly. The nature of that true repentance, whether legal or
evangelical. The people of Nineveh turned from the violence that was
in their hands: and confident I am, if this nation shall turn, though
but with a legal repentance, from that violent persecuting or hunting
each of other for religion’s sake,—the greatest violence and hunting
in the wilderness of the whole world—even as Sodom and Gomorrah upon a
legal repentance had continued until Christ’s day: so consequently might
England, London, &c., continue free from a general destruction, upon such
a turning from their violence, until the heavens and the whole world be
with fire consumed.
_Peace._ The second scripture is that speech of the Lord Christ, Luke
xxii. 36, _He that hath not a sword, let him sell his coat and buy one._
[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.]
_Truth._ For the clearing of this scripture, I must propose and reconcile
that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi.
[52,] _Put up thy sword into its place, for all that take the sword shall
perish by it._
In the former scripture, Luke xxii. 36, it pleased the Lord Jesus,
speaking of his present trouble, to compare his former sending forth of
his disciples without scrip, &c., with that present condition and trial
coming upon them, wherein they should provide both scrip and sword, &c.
Yet now, first, when they tell him of two swords, he answers, _It is
enough_: which shows his former meaning was not literal, but figurative,
foreshowing his present danger above his former.