I. Of Humane Learning.

BY Humane Learning I understand,Position. 1. all that Science or knowledg that is or may be acqui­red by Natural power, capacity and industry: To the attaining of which, the immediate concourse of Gods Spirit is necessary, and the common grace of the holy Ghost requi­site, for the making men capable in divers measures to attain the said acquirements; and this concourse or common grace, I take with mans natural power and capacity, inclusively, and not dis-junctively. And thus is Science by the School­men divided into that which is acquired, and that which is infused; and this humane acquired Science I understand in the manner of acquisition, stands divided and distinguished from that evidential and experimental knowledg, which men partake of, by the sending in, inflowing, and indwelling of the Spirit of Christ. And in this sense the most knowing [Page 2] men understand, and accept it.

That all this Humane Learning or acquired knowledg in its excellency and perfection cannot,Position. 2. per se, & ex propriâ na­turâ understand, nor apprehend the mystery of the Gospel; nor any way of its own nature can be advantagious unto it; but is different from it, even hurtfull and destructive unto the said end, as may appear by these Arguments following.

The posse of it is clearly denyed; [...] The Natural man recei­veth not the things of the Spirit of God, [...]for they are foolish­ness unto him: neither can he know them because they are spi­ritually disc [...]rned. A natural man cannot know them by any natural power or acquisition. But the man of the most and greatest acquired knowledg in the World is no more then a natural man: [...] For that which is born of the flesh is but flesh, not spirit Therefore can he not understand the things of the Spirit of God; they are otherwise discovered, that is, spiritually, not carnally.

The esse of it, or matter of Fact is as clearly denied;Argum. 2. Which none of the Princes of this world knew; [...]for had they known it, they would not have crucified the Lord of Life. [...] And again; for after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save those that believe. So that neither the Princes of Learning, either of the Jews or Gentiles, did ever in their wisdom or learning know the mind of God in the Gospel; nor we, or those that come after us, do, or shall in all our wisdom ever know or understand it.

That Humane or worldly wisdom cannot know the my­stery of the Gospel,Argum. 3. is clear, because it is dissonant from, and contrary to the pleasure and decree of the Almighty, that it should effect any such end: At that time Iesus answered and said,Matth. 11 25, 20.I thank thee O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent, and hast revealed them unto babes; even so Father, for so it seemed good in thy sight. [...] Cor. 1. 19, 20 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Now that which is dissonant from, and contrary to the purpose of God, cannot effect that which he hath deter­mined it shall not.

[Page 3]This would necessarily set up (as it doth too much already) a confidence in the flesh,Argum. 4▪ and a glorying in mans frail wis­dom, and dark cognition; which is contrary to that end which God hath decreed in the saving of man. For he hath chosen foolish things to confound wise, and weak things to con­found strong,1 Cor. 1. 27, 28, 29.and thing▪ that are not, to confound things that are; that no flesh should glory in his presence. Therefore the knowledg of the Divine mysteries of the Gospel, comes not by mans acquisition, lest it should be said, the Idol of his Learning had told him this.

And as it doth not, nor can understand the mysteries of the Gospel,Argum 5: but they seem foolishness unto it; so all the wis­dom of the flesh is at enmity with, and destructive unto the way of knowing the truth, nay, even to the truth it self; Be­cause the carnal mind,Rom. 7. 8.or the wisdom of the fiesh, is enmity a­gainst God, and is not subject to the Law of God, neither in­deed can be. So that every mind naturally, though never so learned (for no humane learning sanctifieth the mind) is but a carnal mind, and so is enmity against God, and is not, nor can be subject to his Law; but is in truth and verity, earthly, sensual, and devilish Jam. 3. 15.

And if it be objected,Object. 1. that though Humane Learning be an enemy to the Law of God while it is in a natural and un­sanctified heart: yet when the heart is once sanctified, and truly turned to God, then it becomes a sanctified instru­ment, and a good handmaid to Theologie.

To this I answer,Solution. that though the heart be truly sanctifi­ed, in which human learning doth inhere as in its subject; yet doth it not follow that learning it self is, no more then sin can be said to be sanctified, though the heart of a sinful man may be truly said to be sanctified: for acquired learning by it self, and of its own nature is nothing else but sin, and therefore remains so still, and cannot truly and properly be said to be sanctified no more then sin. But if by being san­ctified, they mean that the providential wisdom of God doth order it, or make use of it for the good of his People, I opose it not, so that it be understood, that that good flows not from the nature of acquired knowledg it self; but from the Wis­dom [Page 4] and goodness of the Spirit of God, [...] 8. 2 [...] who maketh all things work together for the benefit of those that love him, who are the called according to his purpose; And so no more can properly in this respect be predicated of it, then of sin it self, which in that case (though not as an entity; for Non entia, ad modum entium concipiuntur) is said also to work for the good of Gods Saints.

Again,Ob [...]ect▪ 2. if it be objected, That though Learning be not ef­fectuall to the understanding of the mystery of the Gospel, yet it is prevalent to the compleating of the literal and histo­rical knowledg thereof.

To this I answer,Soluti [...] ▪ Though it may conduce to the gaining of literal and historical knowledge, yet this is not ad idem, be­cause it profiteth nothing, [...]ohn [...] 63. for Truth it self bears record, It is the Spirit that quickneth, [...]the flesh profiteth nothing; and men are made able Ministers of the New Testament, not of the let­ter, but of the spirit; for the letter killeth, but the spirit giveth life. So that all literall and historicall knowledge gained by mans power, is but like the principle from whence it Flowed, fleshly, earthly, deadly and destructive.

2. Concerning the Law.

By this word Law I understand a Light discovering what should be done,Position 1. and what ought not to be done, comman­ding the one, and prohibiting the other; and this (according to the tenor of divine Truth) I find to be threefold.

1. Internal, and impressed upon the souls of all men natu­rally, and therefore commonly called the Law of Nature, which the Apostle makes clear in these words: [...] which shew the work of the Law written in their hearts, their consciences also bearing witness, and their thoughts the mean while accu­sing, or else excusing one another. And under this law were, and are all men, even as they are men.

2. Externall, [...] as that of the Decalogue, commonly called Moral, ingraven in the Tables of stone, given unto Moses, [Page 7] and obliga ory unto all the seed of Abraham according to the [...]lesh, [...] and all the Iews were under this Law, and it was their light and rule.

3. There is another Law which is internal, spiritual and eternal, The Law of the Spirit of Life, [...] as sayth the Text: For the Law of the Spirit of life in Christ Iesus, [...]hath [...]reed me from the Law of sin and death: [...] and this is also cal [...]ed the Law of Faith, and the perfect Law of Liberty; and under this are all Sa [...]nts and [...] Believers: of the second and third we shall [...] somthing.

That the Mos [...]ical Law of the Decalogue, [...] commonly cal­led the Moral Law, was onely binding to the Iews, not to the Gentiles unless as they became Proselytes, and imbraced the Iewish Religion, these Arguments confirm it.

A Law is always binding unto those to whom it is promul­gated and made known, not to others: [...] Now the Law of Moses was promulgated to the Jews or seed of Abraham ac­cording to the flesh, not to the Amorites, Canaanites, Persi­ans, or other Nations, who neither knew Moses, nor belie­ved in, or worshipped the God of the Hebrews. For he sayth, You onely have I known of all the Nations of the earth; [...] there­ [...]ore I will punish you for all your iniquityes; [...] and therefore the Pro [...]het prays, [...] that God wou [...]d pour out his fury upon the [...] then that knew him not; [...]and he suffered all Nations to walk in their own ways! for, he did not deal so with other Na­tions, neither had the Heathen knowledg of his Law. There­fore was the Law obligatory to the Iews to whom it was gi­ven, not to the other Heathen Nations, that neither knew the Law nor the Law-giver.

That Law by which [...] to be judged is obligatory and binding, unto him; [...] but the Gentiles were to be judged by the internal Law in their own consciences, not by the external and written Law of Moses: Therefore it was that Law, not the other, that was obligatory and binding unto them. This appears clearly in that of the Apostle; [...] For as many as have sinned without Law, shall also perish without Law; and as ma­ny as have sinned in the Law shall be judged by the Law, For when the Gentiles which have not the Law, do by [...] [Page 8] [...].

[...] unto them (which [...] needs [...] was the [...]aw Moral of Moses; and therefore they were a Law unto themselves, and were [...] by the work of the [...]aw written in their hearts.

[...] practice of the Apostles in not declaring the whole [...] to the Gentiles that were conver [...]d to the Faith, [...] but onely enjoyning a branch thereof. [...] as the Text with [...]sseth; For it seemed good t [...] the Holy Ghost and to us, [...]to lay upon you no greater bur­den than thes [...] nec [...]ssary things: and there as a necessary thing he enjoy [...], avoiding of Fornication, which is a branch of the Mor [...]l Law; now if the whole had been obligatory by Divine Right (as is the Moral Law to all that are under it) they could not, not would have but enjoyned a part, and have suspended or omitted the rest.

It is undenyably true, that men are to be convinced by, and from those Principles that they allow, and not from those they allow not: Therefore if the Gentiles had been under the Law of Moses, or ought by divine Right to have been un­der [...]t, Paul and the other Apostles that preached [...] t [...]em would have laboured to convince them from those [...], and have urged against them the testimony of the La [...], and the Prophets, as they did against the Iews; or have pressed upon them the receiving and obeying of the Law o [...] Mos [...]s; but in their practi [...]e there is found no such thing, but ot [...]er­wise; for when Pa [...]l came to Athens among [...] the Ethnick Philosophers, he told them not of the Law of Mos [...]s, but took an occa [...]ion from that inscription, [...] unknown God, [...] to preach Iesus Christ unto them, [...] and to reveal unto them, him whom they knew not.

This Law Mosa [...]cal or Moral, [...] was never given intentional­ly of God, that any should be justified or made righteous by it: but that sin and w [...]ath might [...]e rev [...]aled all mouths stopt, and all men made thereby guilty before God. Which is clear [...].

[Page 9] [...]

God, long before the Law was given, [...] had dec [...]eed and de­ [...]la [...]ed to justifie man by faith, and therefore the Law could [...] disannul the decree and promise of God made before, and [...] not justifie any: [...] years, [...]could not [...]

The Law in its tru and proper end justifies not, [...] but [...], reveal wrath, and discovers sin. For we know that what [...] the Law saith, [...]it sayth to them who are under the Law, that every mouth may be stopped, and all the world may [...] guilty before God. Therefore by the deeds of the Law [...] shall no flesh be justified in his sight: for by the Law is th [...] knowledg of sin; and it is the Law that worketh wrath. [...] For the Law being spiritual doth condemn whatsoever is car­nal and not of its own nature, that thereby sin might become [...]. And it is this M [...]ses that ou [...] Saviour told the Iews did accuse them to the Father, though they trusted [...]n him [...]

Though the Law Moral was, and is a Ministry of condem [...]nation to those that were or are under it, [...] and so is glorious: yet is there a Minist [...]y of condemnation of greater glory, which is the Gospel; by which men under a Gospel [...] are convinced of higher things than the Law could con­vict them of. Which appeareth thu [...];

The Law only condemned men [...] not doing whatsoever was written in it, [...] and did not condemn them for no [...] [...] in Iesus Christ, for the L [...]w is not [...], And therefore was there need of a greater and clearer light to make manifest that infidelity was sinfull and damnable, and so we [...]ee [...] convinced not only by the Ministry of the Law as he [...], I was alive without the [...] [...] [...] [Page 10] the Commandement came, [...]sin revived, and I died: but also by the Spirit of Christ in the Ministry of the Gospel; Saul, Saul why persecute [...]t thou me? And he said, who ar [...] thou Lord [...] And he answered, I am Iesus whom thou persecutest; wherein it is mani [...]e [...]t he was convinced of his infidelity and enmity against Christ.

The Go [...]pel therefore being that tru and pure light that convinceth men that not beleiving in the Lord Iesus is sinfull and [...],Argum. 2. which no light preceding did or could effect, [...] more glorious than all other lights that went [...]: [...] [...] that light is come into [...] rather than light, because [...]heir [...] [...] and therefore, the Father judgeth no man, but hath give [...] all judgment unto the Son: and he com [...] in flaming fier to render [...] to all those that know not God, [...]and obey not the Gos [...]el of Salvacion, So that men are condemned under t [...]e Gospel for not beleiving, as well as under the Law [...]or not doing; and [...]erein appeareth the Ministry of the Gos­pel more gl [...]ious then that of Moses.

That to a [...] Beleiver the Spirit of Christ is his Ruler and Conductor,Posicion 5 and the Go [...]pel is interpreted by that Spirit his Rule and Guide; and no Law besides whatsoever; which is evident from these grounds.

Because,Argu [...]. 1 if he be Christs, he is led by the Spirit of Christ, and if a m [...]n have not the Spirit of Christ he is none of his;Rom. 8, 9, 1 [...]and it is this [...] that teacheth a Believer all things,1 Iohn 2▪ 27.and leads him into [...]ll truth, [...] [...] [...]for he is taught of God: And this is that Spirit that [...] all things, [...]yea even the deep things of God, which e­very Beleiver receiveth in some measure (and [...] the Spirit of th [...] world) that he may know the things that are freely gi [...]n to him of God. So that this Spirit both searcheth out, and teach­eth those deep things that no Law could ever discover or finde out.

And it is as clear that the Gospel is his Rule, wherein his way is perfectly painted out:Argum. 2. The [...] shall liv [...] by Faith▪ and without faith it i [...] impossible to please God; [...]and whatso [...]ver is not of Faith is [...]in; and the life that a Believer now lives is [Page 11] [...]y t [...]e faith of the Son of God, who loved him, and gave him­self for him. [...] Th [...]refore faith being the way [...]e should walk in, [...] and the Rule he should go by, it is mani [...]est the Law is not his Rule, because not of Faith.

That which teacheth a Believer to de [...]y all ung [...]dly [...] and not to be conformable to this present evil world,A [...]gum. 3. but to be perfect as his heavenly Father is perfect,Luke 1. 75.and holy as he is ho­ly, [...] and to serve him in holiness and righteousness without fear all the days of his life: that same is his Rule and his Guide▪ but it [...] clear, that the Gospel and Grace of God [...]eacheth [...] things, and there [...]ore they are his Rule and Guide, for the Scripture sayth, Let every [...] that nameth the Name of Christ, [...]depart from iniquity; [...]for the grace of God that bringeth salva­tion unto all men, hath appeared, teaching us to deny ungodly lus [...]s, and to live soberly, righteously, and godly in this present world: and therefore is the grace of G [...]d in he Gospel that teach [...]th these things, the Rule and Guide of a Christian.

That which discovereth to a Believer the fruits of the flesh,Argum. 4▪ and likewise of the Spirit, is his Rule and Guide; but the Go­spel [...] this clearly, and not the Law; as say [...]h the Apo­stle, now the works of the flesh are manifest, which are these; [...] adultery [...]ornication, uncleanness, lasciviousness, [...], witch­craft, hatred, variance, emulations, wrath, strife, seditions, he­ [...]sies, [...]vyings, murders, drunkenness, and such like. But the fruits of the Spirit are love, joy, peace, long [...]suffering gentle­nes [...], goodn [...]ss, fa [...]h, meekness, temperance; against such there is no Law.

That which discovereth that to be sin and sinfull which the Law did nor,Argum. 5. is the Rule and Guide of a Believer but the Go­spel teacheth that infidelity is sin and that he which beluveth [...] is condemned already▪ and this the Law neither did not could do; and therefore the Gospel, not the Law, is the Be­lievers Rule and Guide. And [...]urther, that which [...] those things which the Law did and others, higher and deeper, is the Rule of a Believer, and this is the Gospel, not the [...]aw; for it sayth, Ye have board that it was sayd by them of old time, [...] thou shalt not commit adultery: [...] but I say unto you that who­soever looketh on a woman to lust after her, h [...]h committed adul [Page 12] [...] [Page 13] [...]

Whether [...]ught the Gospel to be preached as [...] gh­est and chiefest Light for discovering the [...] of [...] or not, [...] seeing we now live under a [...]?

Whether are all holy and godly actions of Sain [...] dutye or privi [...]edges, [...] and do flow from an inward [...] of Divin [...] love, rather than from an external prec [...]pt of [...]ear, o [...] rewa [...]d, or not?

Whether Faith, Repentance▪ and all other Grace [...] mention­ed in the Gospel (though in form of speaking layd down as requisite du [...]yes) be not free gifts and gracious mercyes? And if they be free gifts and graces, why do men press them le­gally, and not hold them out freely and Evangelically?

Whether do men that press Faith and Repentance as con­ditions or qualifications, build upon the principles of Calv [...] or Armini [...]?

Of the calling, and enabling of [...]

That Christ by his Spirit mani [...]esteth the mystery of the Gospel unto such as in his own purpose and decree he hath se­parated for the Ministry, [...] and sends them [...]orth in the power and evidence of the same Spirit; and all that men have done in appoin [...]ing and se [...]ing up of a Mi [...]istry, is of man and not of God: one [...]y those that have had experi [...]nce of the same truth, have somtime used to give their evi [...]ence, or wi [...]nels to the truth in others, which was not their calling, but a testimony from others that such were already called. And no humane power hath any legal right to forbid or hin­d [...]r that such may not speak what God hath revealed in them▪ and unto them.

It [...]s plain that God chuseth Instruments▪ and they not him: [...] [...] [Page 14] vea [...] his Son in me, [...] that I might preach him among the hea­then, immediat [...]y I conferred not with fl [...]sh and blou [...]; Neither went I up to Ierusalem to them that were Apostles before me. [...] No, he was an Apostle, not of man, nor by man, but by Iesus Christ, neither was he taught it but by the revelation of his Spi­rit; and so are all those that are truly called of God; for there is nothing but Christ by his Spirit onely that maketh men able Ministers of the New [...], [...] not of the Letter, but of the Spirit; for men as men, are not sufficient to think any thing of themselves, but their sufficiency is of God. For though there be diversityes of gif [...]s yet it is the same spirit that gives them; [...] and though there be differences of administrations, yet it is but the same Lord that doth administer in them all; and though there be [...] of operations, yet it is the same [...] that worketh all in all, and one Spirit that giveth out all these as it pleaseth.

And as he calleth them, enableth them, and setteth them apart,Argum. 2. so he onely sendeth them forth and the authority they have is only from him, not from man For in the same manner that he was sent (which was in the power of the Father, and not in nor from the power of man) so sent he them; and therefore sayth, pray ye therefore the Lord of the Harvest, that he would send forth Labourers into his Vineyard. [...] It was not to pray Princes nor Magistrats, Bishops, nor Presbyters, [...] nor Congregated Churches, to send forth Labourers, but the Lord of the Harvest onely. Unless we should a fly imagine, that the Lord of the Harvest (that hath ordained the Wheat to be gathered into his own Barn, [...] and is that dear loving and pro­vident Father that taketh care for all his, nay though a mother may forget her childe, yet will he not forget his) should take no care of besowing, planting, watering, nor increase o [...] his Spi­ritual and Immor [...]al seed, nor of the [...]eaping of that Harvest which was not pu [...]chased with corruptible things as Silver and Gold, 2 Pet. 1. 18, [...]. but with the precious bloud of his d [...]ar Son: bu [...] leave it to ignorant, careless, or malicious Husbandmen It is he that is the Begetter an [...] [...] of this Spiritual Seed, the Planter, Waterer and Increaser of it. For neither is he that planteth anything ne [...]ther he that watereth any thing, but God that [...] [...]

[Page 15]And as they are sent [...]orth by Him and his Spirit onely, so th [...] authority and weapons are spir [...]ual, not ca [...]nal or [...] they speak in the power,Argum. [...]. [...] evidence and demonstration of the [...], and with authority, not like Scribes and Pharisees; for the weapon [...] of their warfare are not carnal, [...] but mighty in God: [...]heir power ariseth not from Commissions and Li­cen [...] given or gran [...]ed from Magistrats, Parliaments, or numbers of person proudly and Lucifer like, stiled Divines, from Committees or Colledges Presbyteryes or Academye [...], nor from any such, but from the Lord of Hosts, the God of Heaven and Earth, from Iesus Christ the Iudg of quick and dead, and from that Spirit of his that searcheth all things, yea even the deep things of God. The strength and might of their weapons is not Academick and Scholastical Learning (the [...]otten rubbish of Ethnical and Babylonish ruines) nor Fa­thers, Modern Writers, Expositors, Commentators, (the ayery bubbles that ignorance, corrupt [...] and humane Tradition hath blown up, and gilded over with the unsuitable and Heterogeneous title of Orthodoxal Authours) nor their wit, reason, nor collected notes (the rotten Crutches to sup­port lameness) no nor any of these, or whatsoever can arise from the flesh, but onely that Spirit of Truth, that lends into all truth.

And as their Calling and power is onely from God,Argum. 4. so man hath no power to obstruct or hinder it: for Peter and Iohn sayd unto the Council of the lews, [...] Whethe [...] [...] be right in the light of God, to hearken unto you more than unto God, judg ye; for we cannot but speak the things that we have seen and heard.

If it be objected,Object. 1 that though it be [...] that God called many of the Apostles by his own power and Spirit on [...]y; yet that Calling was immediate and extraordinary; and a [...]ter­wards those that were so called, did constitute and ordain others in an ordinary way, by Imposition or Extension of hands, as divers places of Scripture do affirm. For this cause left I thee in Cr [...], that thou shouldest set in order the things that are wanting▪ and ordain Elders in every City as I had ap­pointed thee. [...]And neglect not the gift that is in thee, which [Page 16] was given thee by Prophecy, with the laying on of the hands of the Presbytery:1 Tim. 4. 14. Acts 13. 3.And when they had layd their hands on them, and fasted, and prayed, they sent them away. And when they had ordained them Elders in every Church, [...]and had prayed with Fasting they commended them to the Lord, on whom they beluved.

For those dist [...]nctions of Mediate and Immediate, Ordi­dinary and Extraordinary, [...] I finde no mention of them nor ground for them in the Gospel, and they are but the cunning and [...] devices of the Schools, and therefore need no further answer, than rejection and denyal, untill they be made good from a better ground than that fruitless and vain wisdom of man. And though in the calling of many of his Ministers in divers ages there were divers circumstances used at the calling of some, that were varyed, or omitted at the calling of others (which they have therefore made an Es­sential difference; not knowing that Circumstantials do not absolutely change the nature of Essentials) yet was it the same God that called and sent them, and the same Spirit that enabled them, and spoke in them, as sayth the Record of Truth; [...] God who at sundry times, and in divers manners, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son. So many of the Apostles were called by the External and audible voice of Christ in the flesh; yet that verbal Call had signified little, if the Spirit had not called them inwardly in their hearts▪ for herein consisted their calling that to them it was given to understand the Mystery of the Kingdom, [...]but to others it was not given: And yet were many others as truly called as they, that never saw nor heard Christ speak in the flesh: And Paul being called, had a great light shined, and a voice spake unto him, which those that journeyed with him, could hear, though they saw no man; and yet were Timothy, Titus, Barnabas, and others as truly called as he, in and by the power of the same Spirit, though not in the same manner, rela [...]ing to circumstances: and yet did, and do all the Ministers of Christ in all Ages speak from the same Principle, and are sent forth in the same Power, and Spirit; so that Circumstance makes nor substantial Difference, and [Page 17] so that part of the Objection is of no force: for the Truth [...]aith, [...] Knowing this first, that [...] Prophesie of the Scripture is of any private interpretacion. For the Prophesie came not in old time by the will of man: but Holy men of God spake as they were moved by the Holy Ghost: and so do all his Ministers still un­till the end of the World,

For the Imposicion of hands it is manifest,Argum. 2. that it was used in divers cases,Luke. 5. 13. as first by our Saviour in [...]ring of Disceases,Mark. 1. 41. and after by the Apostles in the like cases:Act. 3. 7. and likewise upon little children brought unto him.Act. 5. 12.

And lastly by the Apostles and Presbyteries,Mat. 19. 13, 14, 15. in laying on of their hands, with Fasting and Prayer: Bu [...] it is as manifest that by their layiug on of Hands, Fasting and Praying,Act. 1 [...], 3. gifts of Grace [...] were given,Act, [...] and those upon whom they laid their hands, and prayed with, did thereupon speak with Toungs, and Prophesie, and so thereby received the Holy ghost, and this was that gift that Timothy was exhorted not to neglect, and this was it that Simon Magus would have bought with money.Tim, 4, 14 Act, 8, 1 [...]. Now to imitate an Ordinance, or prac­tise an Administracion without the same Power, Spirit, and [...]ifts is but hypocritical, and vain: therefore unless that they that pretend to ordain by Imposicions of hands, had the same Power, or thereby could confer the same gifts, they ought not to practise the same Administracion, because with­out the pr [...]sence of the same Power, and operacion of the same Gifts wherein the Essence of it stood, it cannot be sayd to be an Ordinance of God, but a Tradicion of men

Again the falling of the Holy Ghost, and the manifesting of its visible Power,Argum. 3. or Power visibly, by Prophecying, and speaking with Tounges; was not (as hath been commonly mistaken) a peculiar Ordinance for setting men apart for the Ministry; but was commonly used to Converts, as Con­verts, and belonged to Beleivers as they were such. Which is undeniably manifest: For when Philip came to Samaria, and had preached the Gospel,Act. 8, 2, 14, 15, 1 [...] 17,many there beleived, add were bap­tized, both men and women: And Peter and Iohn were sent down unto them, who prayed for them, that they might [...] the Holy Ghost (for as yet he was fallen upon [...] of them [...] [Page 18] [...] they were baptized in the Name of the Lord Iesus.) Thou layd they their hands on them, and they received the Holy Ghost: and these were both men and women, and not all Ministers, unless every Believer be one.

And again, when Paul came to Ephesus, he found there certain Disciples that had been baptized with the Baptism of Iohn, but had not heard whether there were any Holy Ghost or not, [...] and these he baptized again in the Name of the Lord lesus. And when he had layd his hands upon them, the Holy Ghost came on them, and they spake with tongues, and pro­phesied. And all these were about twelve. But it is not ap­parent that this was done for Ordaining them for the Mini­stry, but as they were believers, unless where the Scripture is silent, we must give it a tongue, to speak out what we fansie, and suppose And therefore Timotheus stirring up the gift that he received by Pauls hands, and the hands of the El­dership, [...] Tim. 1. 6, 7. was but that gift of the Holy Gost which he received as a Conve [...]t, not as a Minister, unless (as I sayd) all Be­liever [...] be [...], as in some degree they are in truth and verity. For God hath not given his the spirit of fear, but of power, of love, and of a sound minde. And indeed there are two things concer [...]ing this very observable. 1. That the Ho­ly Ghost often [...]ell upon those that were converted, while the Word was in speaking; somtimes before they were bap­tized with water, and somtimes before praying with them, or laying on of hands; and yet these they usually baptized with water afterwards;Acts 2. 4. as is manifest: that at Pentecost they were all filled with the Holy Ghost, and spoke with other tongues, as the Spirit gave them utterance. [...] And while Peter yet spake these word [...] the Holy Ghost fell on all them which heard the [...]. Acts 8. 12, 1 [...], [...]5, [...] Those upon whom the Holy Ghost was thus faln, we [...]in [...]e that they did baptize them, but not lay t [...]eir hand, on them; but those that had been bap [...]zed, and no received this gift, [...] upon such they put their hand [...], that they might receive it. By which it is clearly manifest, that imposition of hands was used to many that were baptized, who had not received the gift, and so was common to Believers, as Believers, as Peter [...] saying, As I began to speak, the Holy Ghost fell on [Page 19] them, as on us at the beginning. Then remembred I the word of the Lord,Acts 11. 15, [...]6, 17.how that he sayd. Iohn indeed baptized with wa­ter; But ye shall be baptized with the Holy Ghost. For asmuch then as God gave them the like gift as he did unto us, who be­lieved on the Lord Iesus Christ; What was I that I could with­stand God? So that heer it is clear, that this gift (and so the Type or Ordinance of Imposition of hands) [...]id belong to as many as believed on the Lord Iesus Christ, and so was not pe­culiar to the Ministry onely.

And as to that Scripture, Acts 13. where it is ayd,Argum. 4. and when they had [...]a [...]ted, and prayed, and layd their hands on them, they sent them away viz. and so urge that this Imposition of hands was then used for the setting of Barnabas and Saul apart for the Ministry, and so was their Calling or Ordination there un­to [...] is manifest that these men were called before, and did exercise the Ministry before; and therefore in the same place they are called Prophets, and Teachers, [...]; which they could not truly have been sayd to be, unless they had been before called, and ordained of God. 2. When the Holy Ghost desired to have them separated▪ they were there to [...] unto the Lord,Acts 9. 2 [...], 29. and fasting: so that they were [...] to and exercised in the work before this their [...] for Pan [...] preached presently after his Conversion, at Damascus, and a [...]so at Terusalem; and it was three years af­ter his Conversion before he came thither;Gal 1. 18, 2 [...], 23. so that this lay­ing on of hands was not (a is commonly alleadged) his Cal­ling or setting apart to the Ministry. 3. This separating or sending forth of Saul and Barnabas, was for the accomplish­ing of that work whereunto he had already called them; and so to imploy them in several places or Countreys: And when they were to take this journey, the [...] of the [...] did [...] and pray with them, and layd their hands on them, that the Lord might strengthen them, and prosper them in the work. Which thing ought to be done, and is usually practised by Saints, when God sends forth any Minister to other places or Regions to preach his Word.

And also as to that Scripture alleadged in Acts 14. v. 23. Where the words are [...] Argum. 5. [Page 10] Quu [...] (que) ipsis per suffragia creassent Presbyteros: and when they had ordained them Elders. Where say some is understood Ordinacion, and se [...]ting apart to the Ministry: Others, the choosing of Ministers for particular places, by consent of the people i [...] extending the hand, 1. The Apostles no where mencion any power or skill that they had to call,2 Cor. 3. 5. 6. or make men able Ministers of the New Testament, but do witness, that it is God that makes them, and others so, and he only sends them into his Vineyard, and not men: and therefore the Apostles practise cannot be understood to contradict their evidence in teaching;Mar 9. 38. and therefore this cannot be understood of Or­daining and Calling men to the Ministry; but of appoynt­ing men to particular places, for order and conveniency sake that were already called and ordained of God. 2. Paul of­tentimes gives out his witnesse, and commendacion of parti­cular men, testifying that God had gifted, called, and made them faithful for that work of the Ministry, and so sends them to divers places to abide as Ministers:Rom. 56. 21. So he do [...]h of Timo­thy, Titus, 1 Cor. 16. 10 and many others: Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord,2 Cor. 8. 23.as I also do. Whether any do enquire of Ti­tus, he is my partner and fellow helper concerning you; or our Brethren they are the Messengers of the Churches and the glo­ry of Christ. [...] And so he gives his witness of Tychicus that he is a beloved Brother, [...]and a faithfull Minister in the Lord: and he testifies that he sent Timotheus to the Thessalonians as a Minister of God,Thes. 3. 2.and a fellow labourer in the Gospel, to esta­blish them, and comfort them concerning their faith. So that what was done of the Apostles, Presbyteries, or Churches was but only a giving forth of their witness in behalf of such as God had called, that by their testimony others might more willingly receive them and their Doctrin. 3. When Time­thy was left at Ephesus, and Titus in Greet to set things in or­der, and ordain Elders in particular places, this was but to to appoint such as God had alread [...] called and gifted to re­main at such part [...]cular places, and to give their Testimony and witnes, that they were so called; which either they did by extending of the hand, when divers so called and [Page 21] gifted were present or nominated; or else that divers being pro­posed, the believers of that Church did by extending the hand, manifest which of them they desired to be over them in the Lord: and then these they confirmed in those places, and prayed that God might prosper them in that work,Acts 20. 28. To feed the flock of Christ, which he hath purchased with his own bloud: and these are the Pastors that should feed the flock,1 Pet. 5. 2, 3.not for fil­thy lucre, but of a ready minde: and not as being Lords over the heritages. Not but that they are called before this, and this but a witness from others that they are so called.

If it were in the power of Magistrats,Argum. 6. Academyes, Pres­byteryes, or Churches to send forth Ministers, then this would be a continual, and standing power to propagate this Tribe, by a way of carnal generation, as that of the L [...]vites, who were born Priests, or to the right of the Priesthood; and so no age or generation need be without, as hath been and is practiced in the Kingdom of Babylon to this day, who all claim it by Succession, and a carnal way of propagation; Bi­shops from the Pope, Presbyters from them, and the Inde­pendent, and baptized Churches from the Presbyters: so that heer would be a perpetual Ministry set up by man, whether ever God sent any or not.Col. 1. 26. When the mystery of his Truth hath been hidden from ages and generations,Acts 1. 7.and is onely mani­fest to the Saints according to the times and seasons that the Father hath put in his own power. And so all along the time of the Apostasie these Locusts have swarmed out of the bottomless pit,Rev. 9. 3, [...]and covered the face of the Earth to devour the Fruits there­of, (and would continue so still) though the Father of light never sent them, but the Prince of darkness.

Of the wages and maintenance of Ministers.

That the Ministers of the Gospel have allotted and allow­ed them a maintenance by the Gospel Order,Position 1. is evident.

Because, Argum 1. The Labourer is worthy of his hire, and the Lord hath ordained that they which Preach the Gospel should Live of the Gospel:1 Cor. 9. 6, [...], 8 9, 14. And he that is taught in his Word, should commu­nicate to him that teacheth in all good things, Gal. 6. 6.

But it is as evident that this maintenance ariseth not from Tythes and Oblations,Position 2. as to the Levites under the Jewish Ministry▪ Nor by the power of a compulsory Law made by a Commonwealth, or Nationall Power, in giving or setling a National Maintenance: But from the free Gift and Con­tribution of those individuall persons wrought upon by that mans Ministry, to whom they are to communicate their tem­poral things, and the proportion such, as God shall move their spirits to bestow.

[Page 24]Because the Jewish Ministery is now fulfilled,Argum. 1▪ and ended, which was but the pattern of the Spiritual,H [...]b. 4. 14. and now we have no other High Priest but Christ; and all his people being members of his mysticall Body, and stones in his spirituall Building, do not pay Tithes in him who received them of A­braham,H [...]b. [...] ▪ 6, 9, 12. in whose loyns (according to the flesh) Aaron and his sons were: And therefore the Priesthood being changed, there is made of necessity a change also of the Law.

Secondly,Argum. 2. our Saviours command to his Disciples when he sent them into the World, was not that they should have Lands and Livings, Lordships and Dominion, Tythes and Augmentations, [...] but only food and rayment, and therewithall they were to be content. And they were to provide neither gold nor silver, nor brass in their purses, nor scrip for their journey, neither two coats, neither shooes, nor yet staves (for the work­man is worthy of his meat▪ so that they were to bargain or contract for none, but only to receiv that thankfully of those whose hearts God stirred up to give it freely.

Thirdly,Argum. 3. when our Saviour was ascended, and the Spirit was descended upon the Apostles and other Believers, they did not force nor compel those that were converted to give them so much or so much out of their estates, but those that freely would sold them,Acts 4, 34, 35, 36, 39.and laid the money down at their feet, & then distribution was made according as every man had need; and while their goods were un [...]old, or not brought into the common pur [...] they might every one have don with their own as they listed, Acts 5. 4. as the Apostle told Ananias and Saphira; so that they witnessed that they had no other warant to receive wa­ges by, but only what was freely given unto them.

Fourthly,Argum. 4. this Rule was not so strict neither that a Mini­ster of necessity must receive it, or else offend against the Rule; but it was so indifferent that Paul did refuse it in the coasts of Achaia, and said, that none should rob him of that boasting in those quarters, and adds the Reasons why he did so, [...] which was not that it was not lawfull for him to have ta­ken what they freely offered (as it seems he did in some other places) but that he might cut off occasion from those which de­sired occasion, that wherein they gloried, they might be found [Page 25] even as he;1 Cor. 9 15, 16 17, 18.and that he might make the Gospel of Christ with­out charge: for the necessity of preaching it was laid upon him, (as it is upon all those that are truly sent) and therefore whether he received any thing or nothing, a wo belonged unto him if he did not preach the Gospel.

If it be objected,Object. 1. That in those days the Magistrates were Heathen, and so took no care for those that were Christians▪ yet now in our Nation the Magistrates are Christians, and therefore ought, and may make a law and appoint wages and maintenance for their Ministers.

I answer,Solution. if suppositions were Apodictical proofs, then ma­ny would make ready conclusions,Argum. 1. and the way to know­ledge would be very facile: for it is easie to suppose that all the Magistrates in a Commonwealth, inferior and superior, are all Christians, nay the whole body of the Nation it self, because they have a national worship, and are all promiscu­ously called by that glorious name: but there is a vast diffe­rence betwixt names & things being so, and being called so; It is one thing to suppose, and another to prove, and but weak from the denotation to argue to the thing, as though Iudas might truly be concluded one of the true Disciples of Christ, becaus he is called one of the twelve. No, external forms do not demonstratively prove the verity of internal princi­ples: For he is not a Iew that is one outwardly, neither is that circumcision that is outward in the flesh;Rom. 2, 28, 29,but he is a Iew that is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. Therfore when the supposition is proved, then it may be an­swered, in the mean time ex suppositis suppositio, sequitur.

Again, if some of the Magistrates were truly Christians,Argum. 2. yet Christs kingdom being not of this world, Joh. 18. 36. but a Spirituall one, they ought not to intermeddle with carnal constitutions in his spiritual things, which he makes good by his own Spi­rit, Wisdom and Providence, and not by the counsel or wis­dom of the Princes of this world, which comes to nought; and his servants are to wait upon him by a simple believing,Matth. 6. 33. 2 Cor. 5. 7. and to walk by faith, and not by sight. Moreover, if they were Be­lievers, they might every one of them in his single condition [Page 26] give to him that taught him what proportion of his own good things he had an heart to bestow, but not to set down a law to judge over the conscience of his brother, because these things ought to be done out of a principle of love, and not from the law of au externall command.

If they were all Christians,Argum. 3. it was never yet that I could see proved, that they had power to settle a maintenance for the Ministery of the Gospel; and the contrary to me ap­pears an undeniable truth, and that from these grounds,

1. Because the Rule of Christ, and the practice of his A­postles were only for a free & voluntary contribution from the free will offering of those whose spirits were wrought upon by that particular Ministery to which they should contribute: now for Christians to pretend to have power to make a law for the maintenance of his Ministry, and the good of his cause, and walk contrary to the Rule of Christ himselfe, to me seems strange that it should be accounted lawfull.

2. There is no Magistrate hath any power to make a law of those things he perfectly understands not; for how can a right judgment be given where the intellect is not clearly formed? Now it no where appears that the Magistrates have the spirit of discerning to know the Ministers of Christ infallibly from the ministers of Satan; & therefore might as soon maintain & advantage the one as the other.

3. As was said before, it crosseth the way of providen­tiall confidence, and simple believing and waiting upon God, and so cannot be lawfull for them to do.

Concerning the power of Magistrates in spiritual things.

That the Magistrate hath power both coercive and punitive,Position. against al evil either in words or works, whether it be against a privat or a publick interest, is manifest.

Because all men,Argum. 1. even as men, have this impressed in them by the light of Nature, principles suckt in by education, or a light from God upon their spirits, That the end of being is its own preservation; and as this is ingrafted in one, so it is in all individuals; and as they would not be willing that any other should hurt or destroy their being, nor hinder the meer necessaries of its conservation; so it is contrary to natural ju­stice, & right reason, to hurt or destroy the being of another, or to hinder them of meer necessaries for their conservation. And all Laws were at first intended, and should be exerci­sed, to preserve unto every Numerical person (as far as possi­ble) these grand priviledges of Natures universall Charter; [Page 29] and therfore what acts or words soever may tend to the ob­structing or frustrating of this end, is in the Magistrates po­wer to restrain and punish. And for this purpose the Apostle bears witnes,Rom. 2, 14, 15. that the Gentiles who had no external Law given of God, were a Law unto themselves; which did shew the work of the Law written in their hearts, their conscience bearing wit­ness, and their thoughts the mean while accusing or else excusing one another.

The Scriptures make this clear,Argum. 2. commanding every soul to be subject unto the Higher powers, because there is no power but of God.Rom. 13. 1, 2, 3, 4, 5, 6.The powers that be are ordained of God. And whoso­ever resisteth the powers, resisteth the Ordinance of God, and they that resist, shal receive to themselves damnation. And these are the Ministers of God for the defence and praise of those that do well, and for the punishment of those that doe evil, for they bear not the sword in vain. And therefore the Apostle con­cludes that the Christians should be subject unto these Mini­sters (though Heathens) not only for wrath, but also for con­science sake; and for this reason was Tribute to be paid unto them,1. Pet. 2. 13.because they were the Ministers of God attending upon that very thing continually. And thus were al the Saints com­manded to obey every Ordinance of man for the Lords sake, 1 Tim. 2. 1, 2. whether of Kings or others; and that prayers and supplicati­ons should be made for Kings, and all that were in authority, that they might lead a quiet and peaceable life in all godliness and honesty.

But now the grand scruple is,Position 2. what power the Magistrate hath in those things that are called spiritual: And by things spiritual I understand those things that the Apostles & other Saints taught and practised as Christians; for as men, they were in their words and actions (as is proved before) under the power of the Magistrate. And in all those things that they held, taught, or practised, I finde evidently these two. 1. They never required any thing of the Magistrates (as they were Christians) but only liberty to speak out the things that Christ had manifested unto them; and quietly to meet toge­ther to break bread, pray, baptize, edifie, or communicate to the wants of one another▪ 2. Nothing that they spoke o [...] [Page 30] did (as Christians) was any [...] contrary, hurtful, or obstructive to the Civil Laws, [...] Jews or Gen­tiles.

I never read that they desired of the Magistrate honour or riches,Argum. 1. Lordships or dominions, nor to be called Doctors, Masters, Rabbies, or to have the pre-eminence and chief seats one above another, as ours now-a-dayes that call themselves Christians, must have a Law to make them Masters, Doctors and Batchelors of Divinity (as they are pleased vainly to stile them) and that not had but with a vast expence to the Com­monwealth (in allowing such large Revenues of Lands and Tithes to maintain an hive of Drones, Wasps and Hornets in their Monkish Cells) which might be better employed for enabling men in Arts and Sciences to fit them for Civil em­ployments, and not to paint up a blader-blown Clergy (ano­ther fals title they have assumed to themselvs) with such idle Terms and vain Epithites. It is true that the Disciples being but earthly and carnal, had much ado among themselvs Who should be greatest, but our Saviour tels them, That the Kings or Rulers of the Nations did bear rule over their people,Mat. 20 [...] 20. 21, 22, 23, 24, 25, 26, 27, 28.aud were called gracious Lords, but it should not be so among them, but he that would be greatest should become least, and he that would be master, should become as a servant. And Zebedees children (being of the same carnall principle with the rest) could desire to sit the one at his right hand, and the other at his left in his Kingdom but he told them, they knew not what they asked. And the Scribes and Pharisees loved the uppermost seats in the Synagogues and at Feasts,Mat. 12 38. 3 [...].and greetings in the Market­place, and to be called of men Rabbi, Rabbi, but the Disciples were forbidden these things.

I never read that the poor Disciples,Argum. [...]. or any other Saints desired of the Magistrates tithes, or augmentations, mony or maintenance for their pains taken about the things of Christ. They desired not of the Magistrates any Authority, Licenses Commissions or Orders for their preaching the Message that God had put into their mouths. But now our Sons of Belial will strike their fleshbook with three teeth into the pan and cal­dron, and if the people will not give them of the Sacrifices they [Page 31] they will take it by force, and so wage law against the poor people; but the judgement of Elies sons is hastening upon them, and if they make not a great uproar and noyse, their great Diana falls for ever.

I never read that the Disciples, or Christians in their days,Argum. 3. did desire the Magistrate to punish kill, accuse, condemn or imprison any that received not their doctrine: no, they were but to shake off the dust of their feet as witness against them. [...] Nor did they desire to have the Magistrate to punish any that fell away from their doctrine into other opinions, though never so gross; but all that they did was by spiritual power to deliver them to Satan, and that also for this end, even for the destruction of the flesh, [...]that the spirit might be sa­ved in the day of the Lord Iesus.

All that I find that they declared the Magistrate had no power to hinder them of,Argum. 4. was the speaking the things of God, wherein they were bound to obey God rather then men, and in this case the counsel of Gamaliel was both good and pretious, That they should abstain from these men, and l [...]t them alone: [...]for if that counsel or work were of men, it would come to nought: But if it were of God, it cannot be overthrown, and so in opposing of it, men may be found fighters against the holy Ghost.

2. Neither did they act or speak (as Christians) any thing that was destructive,Argum. 1. or any way hurtfull to the power of the Civil Magistrate. For though they were accused of divers evils and misdemeanors, as of being enemies to Caesar, the Temple, and Laws, perverting of the people,Acts 1 [...] 26. [...]for speaking blasphemous words against the place of the Iewish worship, [...]against the Law, to trouble the Cities, to teach customs not law­ful for them to observe that were Romans, and that they tur­ned the world upside down: That they were seducers, hereticks, [...]and that their Sect (as they were pleased to call it) was spo­ken against every where, and that Paul was a pestilent fellow, [...]a mover of sedition among all the Iewes throughout all the world, and a ring-leader of the Sect of the Nazarens. Yet were all these accusations false and forged, and could not be proved against them: [...] For neither against the Law of the Iews, nei­ther [Page 32] ther against the Temple, nor yet against Caesar, had they offen­ded any thing at all.

Nay,Argum 2. they were so [...]ar from being disturbers of the peace, or injur [...]ous to any man, that their very Doctrine was to have, as much as in th [...]m laid, [...]peace with all men, [...] and not to suffer [...]or [...] doing, [...]but well: And it was their practice, [...] that being reviled, they did bless and being persecuted, they did suffer, and being de [...]amed they did intreat. Nay, they were so far from do­ing evil, or opposing the civil Power, that Paul being wrong­fully accused by the Iews, had such confidence even in the justice of the Heathenish Magistrate, and his own innocen­cy, with God [...] assistance, that he appealed unto Caesar. But it is not so with those that pretend to be Saints now; [...] for they will not be co [...]tent without maintenance from the Magi­strate, or else they will resist and oppose.

The civill Magistrate hath not any positive power to pu­nish any man,Position 3. or restrain any, for their l [...]ght, judgment, con­science, opinion, or way of worship, if so be they act or speak nothing that is distractive or destructive to the civill Power, or tending to the breach of the peace, or to injure one another; which is manifest from these grounds,

Nothing ought to be restrained,Argum. 1. condemned, or punished by the civill Magistrate, in relation to Judgment and Opini­on, but as it is certainly and in [...]allibly known to be errone­ous, false, blasphemous, or hereticall nor any thing [...]estrai­ned or punished in respect o [...] worship, but what is infalli­bly known to be idolatrous, supe [...]st [...]ous, and contrary to the mind of God. But it is manifest, that man, [...]s he is natu­ral, knoweth n [...]t these things, but they are fooli [...]ness unto him, [...] neither can he discern them; for men ar [...] altogether gone out of the way, [...] and there is none of them that understands these things, no not one. And then shall man be a judge of what he knows not, and give sentence where he understands not at all? And if it be thought that Magistrates are to judg & punish these things as they are Christians, because it is said, [...]hat the Saints shal judg the world. [...] 1. It cannot be proved that they are [...]hri­stians because they are called so, nor that they are Saints be­cause they think and call themselves so; for, not he whom man [Page 33] approveth, but he whom God approv [...]th is justified. 1 Cor. 10. 18. 2. And though it be true that the Saints do & shall judg the world, yet it is not by using any of the Civill Power or Authority of the world: for Christs kingdom, of which they are mem­bers, is not of this world: [...] and thus Paul did not judge those th [...]t were without; and the Saints judging of the world was in spi [...]itual power, by a declarative witnessing against all un­right [...]ousness of men, but no using of the civill sword; for their weapons were not carnal but spirituall. And ther [...]ore the Magistrate is not the competent judge of these things, and therefore hath no power but what is negative, and so ought not to forbid them.

But though the Magistrate had the spirit of discerning,Argum. 2 without error or mistake, of what was true or false, light or darkness, both in relation to opinion and outward worship, yet is not the right and judgement of these things given or granted unto him, though he be as a god upon earth, but it is the great & high priviledge and prerogative of Iesus Christ, by whom God will judge the world, [...]according to Pauls Gospel, and the very [...]entiles for walking contrary to their own light, were judged of God, and not by men, [...] and of him gi­ven up unto vile affections, as a just punishment for sinning against light; [...] and therefore the Father hath committed all judgment unto the Son, [...] and he it is that is appointed judge of quick and dead: for all power is given him both in heaven and earth [...] for it is God himself [...] in these cases, and not man, that is and will be Iudge.

Again,Argum. 3. what Tares soever the envious man hath sown in the field of the world, of lies, falsities, errors, blasphemies, here­sies idolatrous and superstitious [...] worships are not to be weeded forth by every [...]ervant, [...] nor by the Magistrate, le [...] they pluck up the wheat also, but both must be let alone untill the harvest and then the Lord will send messengers that shall make a sepration: Therefore the Magistrate ought not to meddle with the plucking out of the Tares of errors, heresies & false worships; for therby usually the wheat is pluckt up, and the tares left; for the Saints of God have always been persecuted and slain under the pretence of rooting forth er­rors, [Page 34] and destroying false ways of worship, and under colour of doing God good service: For it is evident, that since the Magistrates have assumed to themselves the title of Christi­ans, and pretended power, nay also will, & skil of promoting the cause of Christ, of setting up forms, professions, and ma­king Creeds, Confession, and Articles of Religion by the power of civill authority; as also to eradicate errors, here­sies and false worship, Antichrist hath by that means had his growth and increase; Apostasie hath entred and prevailed, Truth almost in all Ages hath been stissed and suppressed, and the Saints persecuted and butchered, as is too evident in Martyrologie and Church History. And this is all the advan­tage that the truth of Christ ever gained, or can have from the authority of men, and the power of the world.

Also the record of truth doth witness that God in his un­searchable wisdom and providence hath decreed,Argum. 4. 1 Cor 11. 19. Mat. 18 [...] that heresies must come, that those that are approved amongst his Saints may be made manifest, and that it is of necessity that offences must come, though there be a wo to those by whom they do come. And therefore the power of man or Magistrates cannot frustrate the purpose of God, but while they labour to do what be­longs not unto them, they become fighters against God, and so are given up to blindness, and because they believed not the truth, are given over to believe lies.

Moreover, [...] this power hath been assumed by men & Magi­strates from no better a ground then the rotten foundation of infidelity & pride; out of infidelity, in fearing and distru­sting that God was not powerful and wise enough of himsef in his own spiritual strength to carry on and accomplish his own work without the wisdom and power of sinfull, weak, and vain man, [...] whose breath is in his nostrils, and his help vain: When the Kingdom and Cause of God is built onely upon himself, that everlasting Rock of Ages, and Christ is that Stone, [...]though refused of men, is chosen of God, and pretious, and is become the chief in the corner. Even that stone coming out of the Rock without hands, and crushing in pieces all the Images of brass,Dan 2. 34.Iron or clay, that ever the power of man ere­cted or set up. And it Proceeds out of pride, man vainly thin­king [Page 35] in his wisdom & power to make the work of God more effectual then the Lord hath determined, and by the rod of fear and terror to drive more into heaven then ever God hath decreed shall come there, or to force them in sooner then his appointed time, or by a door that he never opened; not considering that the weakness of God is stronger then the strength of men;1 Cor. 1. 25▪ Iohn 6. 44▪and the foolishnesse of God wiser then the wisdom of men, and that no man can come, nor be driven un­to Christ,Argum. 6. except the Father draw him.

Lastly, the Magistrate pretending to be judge of the con­sciences of men, doth usurp the place of God; for God him­self will immediatly reign there, and none can perswade nor change a heart but God only,Ezek. 18. 31. & 11. 19. for it is he that takes away sto­ny hearts, and gives hearts of flesh, takes away the old & gives new ones, and no creaturely power is able to do it. And also thereby many are forced to become hyporites, and to sin against the light of their own conscience, or else to undergo loss of goods, or liberty, bodily hurt, or death, which is cruel and tyrannical, nay even against the law of Nature: for who would desire to be compell'd against the light of his own conscience? and therefore how unjust is it to compell ano­thers? This may make a man a Prosselyte, to say and profess with his mouth, that which is contrary to the intent and be­lief of his heart, and so to be twofold more the child of perdi­tion then formerly. Object. 1,

Some obiect, That the Jewish Magistrates had power to punish idolatry and blasphemy; and why have not Magi­strates amongst the Christians the like power?Solution.

1. Because we are not under the same administration,Heb. 7. 12. nor are their Laws obligatory to us: For the Priesthood being changed, there is made of necessity a change also of the Law.

2. Because we have not the same means to instruct and di­rect us in giving judgment in such abstruse & deep matters; for they had extraordinary direction by the Vrim & Thum­mim, & by their Prophets, both of which we want: we have none that can make fire come down from heaven, as Elija did, to confound Baals Prophets withall: and therefore where there are not like premises, there cannot be like conclusions. [Page 36] Others object,Object. 2. that there is a power that the Disciples had and exercised, to cen [...]ure & deliver to Satan, as in case of In­cest; and of Hymeneus & Philetus denying the resurrection: and the Angel of the Church in Thyatira is threatned,Rev. 2. 20.beacuse he had suffered Iezebel to [...]each and seduce the servants of God; and theref [...]re that there remains a coercive and punitive power, if not in the Magistrates at least in the Ministers and Churches, and therefore it is lawfull to exercise that.

1. It is true,Solution. that the Apostles and primitive Churches had by their directions a power to retain sins, and to deliver to Satan; but this was not an externall power of man, or the sword, but was spirituall, and stood in the power of Christ; for the Apostle saith, In the name of our Lord Iesus Christ, when ye are gathered together,1 Cor. [...]. 4. 5.and my spirit, with the power of our Lord Iesus Christ, to deliver such an one to Satan for the d [...]struction of the flesh, that the spirit may be saved in the day of the Lord Iesus. Now this was done in the power of Christ, and so as no Church now can shew the like, though they seem to imitate it.

2. This was not done by inflicting any external punishment upon him, but that the rest of the saints were to forbear such an ones company,1 Cor. 5. 11. even to eat with him, and consisted not in some violent thrusting out such an one from their houses or company, but in withdrawing themselvs away from him: for the Apostle warns and commands the believing Thessaloni­ans in the name of our Lord Iesus Christ,2 Thess. 3. 6. 14.that they should with­draw themselvs from every brother that walked disorderly; and if any did not obey his word in that Epistle, they should note such an one, & have no company with him, that he might be a shamed.

3. For that of the Angel of the Church in Thyatira, it con­tains a very high & great mystery, more then mans wit can conceive by the letter; yet it is clear that they should not have suffered her: but what was it they should have restrai­ned or resisted her withall? not with carnall▪ weapons (for the Saints wear not such) but with spirituall, which were mighty and powerfull in Christ.

2. Those rebuked there were such as had her doctrine, Rev. 2. 22, 24, 25. and those threatned were such as had committed fornication with [Page 37] her, and therefore by suffering her, was to have embraced her doctrine; but those that had it not, nor had known the depths of Satan, they were not reproved not threatned at all, but exhorted only to hold fast untill Christ should come.