THe Ship of the Commonwealth (like that gallantThe Sove­raign, or Com­monwealth. Ship now going forth, so called) must share her weals and woes in common.

As the one, so the other hath its dangers of Rocks and Sands, Common Woes Storms and Tempests, Want of Provisions, Sicknesses and Dis­eases, treacherous and professed enemies, Fires, Leaks, Mutinies, and &c.

I humbly beg of God, and wish to both, their Fair Windes and Weathers, Plentiful provisions, Unani­mity and Peace, Preservations, Victories, Boon Voyages, Weals. and joyful Anchoring in their desired Ports and Har­bours. Such woes and weals are common to all that sail in either.

Now in a Ship there is the whole, and there is each private Cabbin. A private good engageth our desires for the publike, and raiseth cares and fears for the due prevention of common evils.

Hence is it,Common Duty. that in a Ship all agree (in their com­manding orders, and obeying stations) to give and take the Word, to stand to the Helm and Compass, to the Sails and Tackling, to the Guns and Artillery. This is, this must be done in Artificial, and in each Civil Ship and Commonweal.

Hence, not to study, and not to endeavour the com­mon good, and to exempt our selves from the sense of common evil, is a treacherous Baseness, a selfish Monopo­ly, a kinde of Tyranny, and tendeth to the destruction both of Cabin and Ship, that is, of private and publike safety.

I hope it will not therefore be offensive,Christs Interest the Common­weals. that into the great and common treasury I cast my mite, and say, Christs interest is the Commonweals. Christs interest is that Sheat-Anchor, at which this Ship hath rid, and can onely ride in safety. All power in heaven and earth is his. If England make peace with him, ally with him, &c. though every dust of the field were an army, and every drop of the Ocean sprung up a Navy against us; yet our tranquillity should not be shortned, our Commonweal, our Parliament, our Peace should flourish.

But where is that man whose Case is not right? Where is the conscientious Papist, or Prelatist, or Presbyterian, Every Christ but one (the true) calls for the Civil sword and mainte­nance. or Independent, that assumes not thus; [Christs interest is mine?] And (in some sense) I verily believe they all say true; plainly thus. As no Religion in the world can justly chalenge the [Page 3]drawing of the sword for its defence; so, least of all desires it that which is, of all, the best (and onely true) the Christian.

I know each Sect is apt to plead, Mine interest be­ing Christs, the Purse and Sword of the State is not onely mine, but 'tis Christs due: But,

I also maintain, that 'tis not true Civility, Christs Interest in any Nation, is soul-free­dom. not true Christianity, that draws the Sword for one or other. Christs Interest in this Commonweal (or any) is the freedom of the souls of the People. I confess that all Nations, all Peoples, Kings, Princes, Iudges, &c. ought to kiss the Son, to be nursing fathers and mothers to Christ Iesus and his followers. But what a dread­ful mistake is this, that no people must live but Christians? That the many millions of millions in our own and other Nations of the world, must either at the shaking of a sword fall down before Christ, or with the edge of it be cut off for Idolaters, Here­ticks, Blasphemers (or evil speakers) against Christ and his Religion?

Hath not the God of heaven, the Father of lights, written it with the beams of the noon-day-sun, that (notwithstanding pretences) the truth is, That the Parliament of England, and the Religion of Eng­land, The Parliament and the Religion of England, have ever fol­lowed the Sword of England. hath ever followed the Sword of England? Was not the Parliament and the Religion of England all Popish in Henry the seventh's days? But in his son's, Henry the eighth, the Parliament and Religion divided, and turned half Popish, half Protestant. In Henry the eighth his three children's days, what turns, what wonders? Was not the Parliament and the Religion all Protestant, in that most hopeful Ed­ward's spring? &c. and as altogether Popish, when [Page 4]the Sword-fell into the hands of that bloody Mary? And when Gods providence and vengeance wrung the Sword from the paw of that Lioness, and reacht it to the hands of that tender Lamb Elizabeth; how hath the Parliament and the Religion of England (since her time) carried the face, and hung out the flag of all Protestants? &c.

In these late Earthquakes and Combustions (which the late King begun, by imposing upon the consciences of the Scotch Presbyters, in favour of his Prelates) how dreadfully hath a naked Arm from heaven snatcht away the Sword from both, and fixt it in a hand more merciful (I hope) to the souls of all men, Iews and Gentiles!

Who sees not this to be the designe and the decree of Heaven,Gods present designe in England. To bring into the light, and to break to pieces the more-then-iron Yokes and Chains upon the souls and consciences of men? Who sees not, with holy fear and wonder, that this his Decree hath begun to break the arms and necks of all both Popish and Protestant persecutore?

What eye so weak, but may observe how little and how seldom it pleased the God of heaven to go out with our Armies,The Goings of God in the late Wars. until this interest of the Son of God (soul-freedom.) begun to be seen and served by our Armies, and that they fought not for one sect or conscience, but (as to Religion) against tyranny, and persecution of any conscience?

Till then, the Balance turned not, and our Armies could hardly be said to prosper: And ever since, they never did but prosper; and, I verily believe, still shall, and the Commonwealth of England, and the Parliament thereof still flourish, till that fatal hour, [Page 5]when they shall cease to break the yokes, (soul-yokes especially) and to let the oppressed go free.

One of the greatest Knots this day in England, concerns the rising of this Parliament, and the sitting of the next. I confess, Alexander's sword will cut all Gordian knots, but none but the finger of Christ's interest will untie them. There was none in heaven, nor earth, nor under the earth, that could open the seals; but the Lamb did. The same blessed Lamb of God, and the interest of soul-freedom to all men, can,One of the greatest knots this day in England, un­tied. and can onely maintain this Commonweal in the free­dom and glory of it: for,

Who but soul-oppressors can be unwilling that mens Consciences be free to see with their own eyes, and themselves be judges of the path they chuse, in which they hope to finde eternal life and Blessed­ness?

Who but Tyrants and Oppressors can be grieved, that the souls of men should chuse whom to hear, what and with whom to pray, whom and how to pay and maintain, according to their Abilities and Consciences?

Who but such as buy and sell Christ Jesus, and make a trade and living of Heaven and Hell, can cry out, Great is Diana, for hours and yeers toge­ther?

Will not all the people of the Nation stand ob­liged,The onely woy (according to God) of obli­ging the people of this Nation to the present Government and Gover­nours. as one man, to live and die with such Saviours and Deliverers, and to elect and chuse such Vindica­tors of their spiritual Freedoms?

How will all men be enforced (either from the freedom of their consciences, or from the freedom of their purses (which is their due) I say, be obliged [Page 6]and enforced to send such Representatives as have stood for, and may maintain the Common Free­doms and Liberties (especially the soul-freedoms) of the Commonweal of England?

Against many Objections, I briefly oppose my An­swer to these two and twenty Questions: onely to one Objection, thus,

Object. That I answer with Quections.

Answ. First, it was frequent with our Founder, Christ Jesus.

Secondly, in justice, this Re-examiner cannot re­fuse his own coyn.

I confess, my Principle of Soul-freedom com­mands me to applaud and honour this searching and proposing from the holy Scripture: yet since the Sun of righteousness is risen so high (as to soul-freedom) and darts the beams of his Light upon the very eyes of all that love his Name (especially) I plead for a more gentle censure, if in any line or letter I speak too loud to such a most unseasonable sleeper.

The sum of the first Question.

Whether the Civil Magistrate, Quest. 1 who knows the Doctrine of Salvation, &c. be not bound, as a nursing father, to provide saving food for the people, and to provide that poyson be kept from them?

Answ. I answer,The prophecie of Kings and Queens nursing fathers and mo­thers. and ask, first, Whether this Prophe­cie of Kings and Queens being nursing fathers and nursing mothers to the Saints, be not (as many wise and godly take it) a peculiar prophecie and promise [Page 7]to that peculiar and distinct Nation and People of God, the Jews: And whether these words (vers. 22 of that 49 of Isaiah) I will lift up mine band to the Gentiles, &c. be not a character fixing this Prophecie unto that (yet) beloved people?

And so consequently, Whether all those bloody Persecutors (Papists and Protestants) who have used to draw this shaft out of this Quiver of Scri­pture, whereby to pierce the tender heart of Christ Jesus; yea and all that give a power to the Civil Magistrate in Spirituals from this Scripture, Have not most ignorantly profaned this Prophecie, and that to usurpation over the Temple of God, the Con­sciences of Gods own people; and to bloody vio­lence against their Bodies, although under a cloak of providing wholesome food for their children, and prohibiting poyson? &c.

Secondly, I ask, Whether there be not two sorts of Nurses, literal and mystical; Fathers, Mo­thers, Nurses, distinguished. and again of mysti­cal two sorts, Civil and Spiritual? as also, Whether there be not the same distinction of Fathers and Mothers, who are distinct from Nurses? &c.

And whether these Kings and Queens (in Isa. 40.) yea and suppose all other lawful Magistrates, must needs be understood to be spiritual Nurses, such as Paul (who was no King, &c.) professeth himself to be, being a Messenger of Christ Jesus to the Thessalonians; and spiritual fathers and mothers, such as he profess'd he was to the Corinthians and Gala­tians?

Or, Whether here is not prophesied and promi­sed to this People; or rather, whether is there not here prophesied and promised to these Saints (whe­ther [Page 8] literal or spiritual Iews) that Kings and Queens shall put off their Lion-like and Lion ss-like nature towards Gods people, and shall be (as the Poets used to write good Kings ought to be) shepherds of the people, &c.

If this be not the true meaning, I aske why is it said,Wonderful ho­nour that Kings and Queens shall yeeld to the Sain's. verse 23, That these Kings and Queens, shall bow down to these Iewes with their Face to­ward the Earth, and like the dust of their feet? which posture and practice seems not to imply a disrobing themselves of their civil Dignities and Authori­ties (for that is it by which they shew such kind­ness to the Saints) but rather, their high esteem unto these Saints, in heavenly and soul matters; and that in spiritual respects they are so far from chal­lenging to be Fathers and Iudges of what is whole­some food and poyson, that they bow downe and kisse the feet of Christ Iesus in his Saints, far more superiour in spirituals then themselves.

Thirdly,Kings and Queens, and all Magistrates essentially Ci­vil, and as a Master of a Ship, &c. I aske whether the Office of Kings and Queens, &c. be not (in the ship of all Common­weals in the world) meerly and essentially Civil, just as the Office of a Captain, or Master of a Ship at Sea, who ought of all his Passengers to be honour­ed and respected, paid and rewarded for his service: But as to the Consciences of the Passengers, whether Jews, Turks, Persians, Pagans, Papists, Protestants, &c. whom he transports from Port to Port upon a civil account of payment and recompence; I ask whe­ther he go not beyond the Sphere of his Activity, if he act by any authoritative restraining them from their own Worship, or constraining them to his? And whether he have any more to do, but a shew­ing [Page 9]kindness and countenance, according to the quality and temper of his owne Beliefe and Consci­ence?

Fourthly, I ask,Idolatrous and Popish Magi­strates as law­ful as, &c. Whether all Magistrates in the world (of what quality and conscience soever) be not as true and lawful Magistrates, as he that is most truly Godly and Christian; like as Idolatrous and Pagan Fathers, Husbands, Masters, are as truly such in their Relations, &c? Whether doth not the holy Testament of Christ Iesus acknowledge this? the Lord Iesus, both by his word and practice, com­manding obedience, honour, maintenance, for their Ci­vil relations and work sake?

Fifthly, Whether Kings and Queens,The People of each Nation the fountain of the Government of it. and other Princes, receive not all their Power and Anthority from the several and respective Peoples who call them and impower them to their several and respe­ctive Services? Accordingly, Whether it have not been declared by the Parliament, that the foun­tain and original of all Authority and Rule, is the People, consenting and agreeing in their several Com­binations, by themselves or their Deputies, for their better subsistence in Peace? &c.Power of judg­ing in Spirituals detected to be but usurpation in Kings and Queens, &c. And consequent­ly, Whether have the Nations and People of the world, in their meer natural and national capacities, any one jot of Spiritual and Divine power, with which to betrust their Magistrates and Officers? And if, upon due weighing in the Balance of the San­ctuary, it be found that they have not, Is not this chalenging of Spiritual power to judge and deter­mine what is soul-food and soul-peyson, (I mean, in a coercive way binding all souls, and the very souls of them that sent them, and who neither did nor could [Page 10]commit such Power unto them) Is not this, I say, a soul-rape, and tyranny, and a meer policy of Satan, deceiving (too often) honest and zealous mindes, but most commonly acting the subtil Ieroboams and Nebuchadnezzars of the world, to erect their State-Calves and Images? &c.

Sixthly, Admit some Kings & Queens thus to have been impower'd by God, in some juncture of time, either for the Jews sake,Few Magi­strates in the world (saving­ly) know Christ Jesus. or any of his people, upon some especial and extraordinary account; yet I ask, What is this to all Kings, and Queens, and Magi­strates in the world, that it should be their charge, duty, and calling, imposed upon them from Heaven? when the counsel of God is revealed, that as his flock is a little flock, and that he appointed spiritual Pastors and Shepherds for the feeding of them; so his holy purpose was to call few wise, few noble, few mighty, to the saving knowledge of Christ Jesus.

Seventhly, If the counsel of Christ Jesus had been otherwise, and that he had committed (as is pleaded) the judging of soul-food and poyson, to the Kings and Queens,Christ Jesus rarely sends godly Kings, Queens, &c. &c. since he wanted not power, (for all power in heaven and earth was his) nor love and faithfulness, (for he laid down his life, and poured out his heare-blood for his;) I ask, Why in the first three hundred yeers (under the Romane Emperours) nor in the second and third three hundred, (under Emperours and Popes) nor ever since, he hath not been pleased to furnish the world with such Shep­herds, but rather permitted Wolves, and Lions? &c. notwithstanding that he is pleased sometimes (after long and sharp persecutions, to stir up some blessed instruments, as Rocks and Trees, Fathers, Mothers, [Page 11]Nurses, to refresh, and shade, and comfort, and countenance his servants.

Eighthly, When it hath pleased him graciously to call and change, by his Word and Spirit, any of the Wise, and Noble, and Mighty of the world; I ask, Whether their Regeneration and New-birth hath made any addition to their Civil Magistracie and Authority; and more especially (as Popish and Pro­testant Rabbins have taught us) that now the Chri­stian Magistrate he must judge in spiritual matters more then all the Magistrates in the world beside; who though (say they) they have equal Authority and Duty, yet they ought to suspend acting in Spiri­tuals (saith M. Cotton) until they be rightly informed, that is, upon the point, until they be of his Church and Conscience? And if so,A Magistrate is not more or less a Magistrate, by being a Christian or Antichristian. that by this professing Christianity, they receive this addition of Magisterial power in Spirituals; I ask if it do not clearly fol­low, that (according to that most dangerous and se­ditious doctrine of some Papists and Protestants) such Magistrates who change their judgements and way of Worship, must lose their Headship in Spiri­tuals, and consequently be found unfit at last to go­vern in Civils also?

And will not this doctrine extend to all other Ci­vil Officers, both at Land and Sea; yea, even to all Fathers, Husbands, Masters; and so at last confound all Relations, and tear up by the roots all Civility, and all Order, and the world out of the world?

Ninthly, As to the matter of fact, do not all Hi­stories and all experience demonstrate, that most of all those Kings, and Queens, and Princes, and Ma­gistrates (Popish and Protestant) that have pretend­ed [Page 12]to this power of judging of saving food and poy­son, All Magisttrates pretending pow­er in spirimals, have ever forced down poyson in ssead of food. have grosly mistaken the poyson of Satans in­vertions, Superstitions, Will-worships, &c. for that wholesome and heavenly food pretended; and with bloody hands have forced this poyson down the throat of thousands and millions, or else forced and fired them out of the world with barbarous persecu­tions, if any have been enlightned by Christ Iesus to discern this poyson, and to refuse it?

Hath not Christ Jesus, in these last times, decla­red it, that neither Constantine, nor the good Emperors before the Popes rose, nor Protestant Kings, Queens, and Magistrates departing from the Pope unto this day, but have been still mistaken most grosly (either in Doctrine or Discipline) and that in great quantities (sometimes) of dangerous poyson, for saving and wholesome food?

What man,From Con­stantine to the last Presbyterian Magistrate. but may furnish himself with in­stances, even down to the very Presbyterian Magi­stracy? And whoever shall next pretend to judge between this poyson and food, and put forth a restrain­ing or a Constraining Sword accordingly, How is it possible but they must alsO dash upon those Rocks, whereon the very Tyde of such a practice doth ne­cessarily inforce so many gallant Sbips miscarriage? Therefore (lastly) since that typical land of Canaan is abolished, the Partition-wall broken down, and in every nation (not Whole nations) he that feareth God and worketh rirghteousness, is accepted with him, Acts 10. since Magistracy is a meerly-Civil Ordinance, and the forms and sword thereof derived from the People; and all Magistrates in the world (so derived) are law­ful, and none can receive any addition to the power [Page 13]of Magistracie, by his (spirituality or) Christianity; I ask, Whether this doctrine of Kings and Queens judging of soul-food and poyson for all their subjects,The doctrine of Kings & queent being nursing fa­thers, the Fire­brand of the world. &c. hath not been (e!pecially in Popish and Protestant Nations) the Fire-brand that hath kindled so many devouring flames of War? &c. Yea, was not this the very Doctrine that cost the late King Charles his Crown, and life? who being flattered and bewitched into this dream of a Nursing father, The Ax that cut off the last King's head. and a judge of wholesome food and poyson for his people; he forced poyson for food upon the Scotch nation, and upon that occasion was perswaded to maintain his stew­ards and cooks, the Bishops, by commencing and pro­secuting those fatal Wars, which (by a naked hand from heaven) justly pluckt up root and branch, both Ceremonles, Bishops, and King together.

The sum of the second Question.

Whether the magistrate be not bound to advance the doctrine of Grace, Quest. 2. and 3. which doth advance the peace and prosperity of a Nation?

Of which nature is the third Question, viz.

Whether a Magistrate be not bound to advance that Godliness which giveth all good and happiness to a nation?

I answer, and ask, (as before) Whether, Answ. since Civil Magistracie is meerly civil, and the power thereof derived from the People, the fountain of it; it will not appear, that the Magistrate can no more [Page 14]judge authoritatively what is the doctrine of Grace, & what is the doctrine of Godliness, no more (I say) then the people of each Nation, in its national and natural capacity, can be the primitive and original Iudges thereof, and may therefore rightly delegate such a Spiritual power unto their Officers or Magistrates?

Secondly, I ask, Whether the proposer of these Questions intendeth not, by the Magistrates advan­cing the doctrine of Grace, and the doctrine of God­liness, these two things:

• 1. A National profession of the doctrine of Grace, and the doctrine of Godliness.
• 2. The advancing of such doctrines by the power of the civil Sword? And if so, (as the scope of all the Questions seem to imply) then,

Thirdly, Whether there be any such thing to be found in the last Will and Testament of Christ Iesus, as a National Church; that is, whether (as the Land of Canaan was a Land holy unto God, so) any Nation, as a Nation, may lawfully pretend to be the Spouse, and Wife, and Body of Christ Jesus, accord­ing to his own holy Order and Appointment? Or rather,

Fourthly,The world (and Eng and in a national respect) lies in wicked­ness. Whether, since the world lieth in wicked­ness, dead in sins and trespasses, &c. since every Na­tion in the world is a part of it; since such as fear God in a nation, are distinguished from the Nation, (Act. 10) I ask, Whether this Nation, as a part of the World, lieth not in the same estate of wicked­ness also, more or less, and the body of the people estranged from the life of grace and godliness, not­withstanding that this body be sometimes clothed with the name of Christianity, under (sometimes) a [Page 15] Popish, and sometimes a Protestant fashion, as it pleas­eth God to permit the Sword to pretend to and ad­vance its way of doctrine of grace and godliness? And whether, beside the common nature of mankind,Four greatchan­ges of the Reli­gion of this na­tion in abous 12 yeers space, in Hen. 8. Edw. 6. Qu Mary, and Qu. Elizabeth. the wonderfull changes of Religion in other Nations, and in none more then in this, and that in the same individual persons, in a few yeers, do not make this undeniably evident and demonstrate?

For illustration, I ask, shether the Kings and Queens, Parliaments and princes of all nations, and of this, have not been the Gods of the Nations,Kings & Queens &c. the Gods of people; and Re­liegions their pi­ctures in which themselves are worshipped. whom they have wershipped in and by the several Images and Representations of their mindes and wills, which they have set up as ways of Worship and Religion to the Nations? Thus Ieroboam pretends the Name of the God of Israel; but, upon the point, Ieroboam was their God, and robb'd the true God of his ho­nour, by the golen calves which Ieroboam had set up. Thus Nebuchadnezzar pretends honour to his golden Image; but himself was really the Deity which all Nations worshipped, through the golden Image which he had set up.

Fifthly, I ask, Whether God people (that is, such as fear God in every nation, Act. 10.) be not the true, and proper, and only Antitype of that ty­pical Nation the Jewes, in that typical land of Ca­naan, according to 1 Pet. 2. You are a chosen Ge­neration (as Abraham and his off-spring in the Type were) a Kingly Priesthood, and holy Nation? &c. A National Church is Ju­daism. And therefore I aske, Whether, to modellize a Body or Church of Christ, with Natural and National bounds and circuits (after the pattern of the typical Land of Canaan) be not to dwell in the old Levitical sha­dowes, [Page 12]in the A.B.C. and Horn-book of Judaism, and in the denial of Christ Iesus to be yet come?

To this end, I ask, Whether some Presbyterians (in forraign parts) come not neerer to the truth of the first Christian worship, who admit not one of ten or twenty to be of their Churches: And the Indepen­dents yet neerer, who admit onely such in their So­cieties, in whom they hopefully see the Spirit of Regeneration and Holiness?

sixthly, I ask, Whether there hath not been in all Ages of the world, and are at this day, many great and mighty Nations of the World (some of some hundreds, yea of some thousands of years continuance and flourishing) in which the Doctrine of Grace, Flourishing States of the World in which Christ Iesus is not heard of, &c. and the Doctrine of Godliness hath not been (I am sure not nationally) advanced? And notwith­standing that Godliness hath promises belonging to this life, as well as to the life approaching, and the God of heaven is pleased to imprint a Character and Crown of his favour and love upon some Persons and Actions, when his name is greatly engaged (as in Queen Elizabeth her daies against the Spaniard, and in our late Wars both against EnglisH, Scotch, and Irish, yet) whether it be not generally and or­dinarily true, that all that will live godly in Christ Iesus, must be persecuted or hunted; and the more Godly, the more persecuted? and according to the mystery of the fifth Seal, the Souls under the Altar must rest but until the rest of their fellow-servants are slain, &c.

Is it not (upon the matter) a Turkish argument,The peate and prosperity of Gods people in this world, is spiritual, &c. We have conquered so many Nations, Kingdoms, &c. Therefore Mahomes is above Christ? And also, is it [Page 17]nota Popish plea, All Nations have bowed down to our Church, who sits as a Queen; therefore it is the onely true, &c. God hath given the Western Mines of Gold and Silver to the Catholicks, not to the Pro­testants; and to the Spaniards before the English, (who had the first offer; therefore, &c. Since then that National and typical holiness, with all the annexed outward peace and prosperity, promised upon condition, is vanished, and the Lord Iesus, by his Birth in a stable and his Death on a Gallowes, hath taught all his followers to despise this Worlds Goods and this Worlds Evils; how should his Saints study the difference between the Tenour of the Old and New Covenant, the Iewish and the Christian Canaan, and at last finde out that peace and prosperity they speak of, in those spiritual pleasures, Beauties, Ho­nors, Riches, Ioyes, which are even in this present life un speakable and full of Glory?

Eightly, Since the Throne is upholden by Mer­cy, Mercy to the persecuted, the upholder of States. Prov. 20. and both the holy scriptures and Histo­ries tell us how many Thrones of Kings and States, that seemed to have been placed among the stars, are tumbled downe, &c. I aske if it be not at last the wisdome of this State, to tremble at the shipwracks and downfull of our Predecessors, and to learne not onely the song of judgement and Zeal (as we judge) for the doctrine of grace and godliness, but the song of mercy also to such whose Consciences (whether out of a slavish or child like awe of God, are (it my be) Antipodes to ours? To say nothing of all former examples, are not two most wonderful before our eyes and fee [...]?

First, shat was it that within the memory of [Page 18]man hath so wonderfully (almost miraculously) raised and advanced from the low valleys, that poor fisher-town of Amsterdam (now one of the gallantest of the Lady Cities of the world? I say, What was it but Mercy, Mercy which that poor Fisher­town shewed to distressed and persecuted consciences, who fled from Enchuysin and other persecuting parts thither?

Secondly,The rise of this State and Com­monweal. What was it (as before) that pluckt up the roots and foundations of so many Thrones of late a­mong our selves, and lift up and exalted our present State and States-men, but mercy to the long-oppressed souls of men, amongst whom Christ Jesus (who will not suffer a cup of water, given to his, to pass un­paid for) hath been favoured and relieved? Break off thy sins by righteousness, and thine iniquitiess by shew­ing mercy to the poor, if it may be a lengthing to thy tranquility: For,

Are not false Worships, as to God, and Tyranny as to men, the two Generals, under whose bloody colours the most Sins and Plagues, in all the Nations of the World, Hollands great­est sin as to Eng­and. have ever marched? I questi­on not, but Ambition and Pride, Covetuousness, and Greedtness Ingratitude and Unthanfulness Excess and Drunkenness, now lodge in the new-rais'd Towers of the aforesaid Fisher-Towne. But 'tis that Sin of Sodom, the not strengthning the hand of the poor, the Poor oppressed in England, op­pressed both in their spiritual and temporal liberties, and their late notorious strengthning the hand of Oppressours, the King and his Cavaliers that sin (I say) if any, will staine the pride of all their rising Glory.

But are there not the cries of the oppressed ascend­ing to the heavens against us also? (to say nothing of the many other particulars of Soul-Violence and Oppression, which some have reckoned up yet still in England) I ask, if ever such cries went up to Heaven in the late Kings Reigne, or his Fathers, The oppression of Tythes now greater in Eng­land then for­merly, (I hope) before their downfal. or all the long tyranny of Elizabeth's Bishops, from such, whose either consciences or necessities, can­not permit them to practice that notorious Iudaism of Tythes?

The Nonconformers (it's true) were sued, and cast, and paid; but they were never so torn with the three-tooth'd Hook of Elies SOns, the Treble da ma­ges and oppressions.

I as therefore, shat Grace, what Godliness that is, that teacheth us, after all our our former sins, and judgements, and deliverances, and vows, to stop our Eares from the oppressed, their Cries, their Teares, their Consciences, and to imagine that our Com­monweal, our parliament, our Counsel, our Com­monweal, our parliament, our Counsel, our Army, our Navy must prosper, in our most knowne op­pressings of Him, whose is all power in Heaven and Earth, the Son of God Christ Iesus?

The sum of the fourth Question.

Whether the Magistrate, Quest. 4 he not bound to love God, and to advance his Glory, true worship and service, and the good of his people, with all his might?

I ask, Whether (as before) the Magistrate be­ing the Civil officer of the People, hath any Might, Answ. [Page 20] Authority, or Power, but what the People commit unto him? And Whether any People will or can betrust such a Power to the civil magistrate, to com­pel their Souls and consciences unto his?

Secondly,Spiritual wea­pons and carnal, compared. Whether the Spirit of God speak not expresly that the Weapons of Christians are not Sword and Might, but the Spirit? and whether his Spiritual Weapons (2 Cor. 10.) be not sufficiently and abundantly able and mighty, to bring down every strong hold, and every high thing, and every imagi­nation and thought to the obedience of Iesus Christ? And Whether ever any carnal might ever did or can effect ought in Christianity, but the storming of the Nations into an Antichristian Hypocrisie and Compliance?

Thirdly,The woful ef­fect of carnal weapons in Spi­rituals. Whether this Principle of the Magi­strates putting forth his carnal might in spirituals, hath not constantly occasioned the Magistrate (ac­cording to the mistakes of his owne conscience) to promote Superstition and Idolatry; And also hath rendred the strongest sword to be the measure and standard of all Religion in the World; and the Ma­gistrates thereof, the Nimrods and mighty Hunters be­fore the Lord?

Fourthly, I ask, Where Christ Iesus (the onely Law-giver to Christians hath appointed in his holy Testament, Christ Jesus not forgetful to fur­nish his kingdom with spiritual weapons. the civil swrod the judge and defender of his Religion and Worship? And why he hath not furnish­ed his civil Magistrates of Iustice in the World with such hearts and spirits, but contrarily hath call'd few of them to the profession of his Name? And whether he hath not ever furnished, and doth, and will, his spiritual Ministers and Messengers with [Page 21] spiritual might and power, sufficiently and abun­dantly efficacious for the propagating of his holy Name and Truth, and for the confounding of An­tichrist and all Antichristians by the breath of his Mouth, that two edged Sword of his Spirit?

Fifthly, Whether Christianity did ever so flou­rish,The sirst and last times of Constantine considered. as when the people of God in the first 300 yers after Christ, had no might but that of Christs spiritual weapons? Ans when it pleased God to raise up Constantine, to give some rest to his people from persecution; whether Christianity did most flou­rish in the first time of Constantine, when he with his Colleageue Licinius published the edict of Free­dome of Religion to hissubjects; or in his after­times, when he compell'd all the World to Christia­nity, but (as is confest by many) occasioned the World to put on the bare and empty name of Chrisli­an? &c.

Lastly, I ask, Whether this Principle of the Ma­gistrates employing the carnal sword or Might in spi­rituals, The Carnal sword an Spiri­tuats, the occa­sion of so much bloodshed in for­mer, and in our late Wars. have not in all Histories and Experience been the Firebrand which hath kindled such devouring flames of War about Religion, in all both Popish and Protestant Countries? And Whether it did not kin­dle our late Wars, and occasion all the dreadfull Calamities, between the Bishops and the Presbyters, which proved fatal to the both? And whether all these Experiences are not the voice of God out of the whirlwind, to waken all the Magistrates of the World, to keep within the Civil sphere of Civil Jurisdiction and Deminion?

The sum of the fifth Question.

Whether the people be not bound to pray for Magistrates, Quest. 5 that under them we may live a peaceable and quiet life in all Godliness and Honesty and whether the Magistrate is not bound to do that for which the People pray? &c.

• 1. I ask, Answ. Whether (as some have urged) these words godliness and honesty, be rightly translated; but rather, upon a mistake in the Translation, weak­ly made the ground for the Magistrates being the heeper of godliness in the first, and honesty in the second Table?
• 2. I ask,
  The puring and pre-eminence the first Chri­stian times.
  To whom this direction of praying for Magistrates was given? Whether they were not the first and purest Saints, and those times the most glorious, wherein the Saints enjoyed two such helps as no Christians ever since did?

First, the presence of the holy Apostles or messen­gers of Christ Jesus amongst them.

Secondly, the wonderful effusion of the holy Sou­rit of God, in those rare and miraculous gifts and ope­rations, (1 Cor. 12.) Now to imagine that those first Saints should pray for the Civil sword to defend (I speak not of their persons, but) their godliness, and suppress ungodliness, &c. doth it not imply this twofold strange and most unchristian Paradox?

First,Two strange Pa­raderes. that those Saints must imagine those Civil Magistrates to have a clearer sight in discerning, [Page 23]and an higher Authority in judging of Godliness and Christianity then themselves and the Apostles of Christ Jesus, who are call'd expresly the (Ministe­rial) Foundations of the Churches, Fphes. 2.

Secondly, That they being thus call'd of God, and indued with the Spirit of God so savingly, so miraculously, yet should not be able to live in God­liness and the pure profession of Christ Jesus, with­out the help of a carnal sword to preserve them pure, establish and reform them, &c.

Thirdly, I ask therefore, Whether the scope of the holy Exhortation be not this;The scope of 1 Tim. 2. pray for Magistrates. That those first Believers, and all Believers in the Ages follow­ing, should be much in prayer with God, and not onely for themselves, but for all men, and espe­cially for Magistrates the Chiefe of men?

1. That such as were Gods Elect amongst them might be called.

2. For the peace of the Nation and Cities where­in they lived; and so, consequently, that God would gratiously guide the hearts of the Helms-men the Magistrates, that the ships of the several states (wherein the Saints as Passengers were imbarqued) might Sail in peace and safety, that in the peace thereof they might have peace, (according to the command of God to his people in Babel, Ier. 29.) That so the Saints injoying civil peace, and also (if it may be the holy pleasure of God) injoying rest from persecution (Act. 9.) might multiply, walking in the fear of God and Christian Edificati­on, whatever the Religions fo the States or the magistrates there should be, though Babylonian, Roman, &c.

fourthy, I ask, Whether the blessed Spirit of Life and Regeneration which is in all Gods people, be not abundantly sufficient to preserve them in Godliness and true Christianity, to preserve them from falling, and to reform and restore them from all their Backslidings and declensions? I add, to preserve them,1 Iohn 3. Rom 6. [...] Iohn 5. that sin have no dominion over them; that they sin not, and watch against the touching of Sa­tan; to preserve them in the use of the Word and prayer, and all such paths and meanes, which in Faith they are perswaded of to be the commands of Christ iesus? The most holy and most pow­erful and eter­nal indwelling of Gods most holy Spirit in all Gods Chil­dren. All this, and more, the holy Spirit of God works in Gods Children, although there should not be a Magistrate in the World, yea although all the World and the whole World oppose them; yea although there were no Heaven nor Hell, no Resur­rection, no Iudgement, nor World to come, wherein they should be rewarded or punished, glorifyed or tormented; yea although they should want all Spiritual helps and Teachers (which respectively are necessary) for they have received an Anointing, which teacheth them, and abident with them, and will abide with them for ever.

Fifthly, I ask, Whether in the present state and jun­cture of affaires in England, The divisions of the Clergie now, like that of the Friers in Chaucers tiem. wherein (as Chaucer ob­serves of the four great differing Orders of Friers in his time) every Sect, every Order and conscience pleads the integrity and purity of their way, and the Peo­ple of God themselves are so divided and different­ly perswaded, as of late (in the Scotch wars) to blood and dreadfull slaughters (I say) I ask, Whether we may pray, without prophaning of the holy Name of God, and the guilt of the breach of the civil [Page 25]Peace of the Nation, that God would send such Ma­gistrates, who should authoritatively judge, whose Conscience, whose Worship, whose Godliness is true,What prayers ought to be put up for Magi­strates? and accordingly maintain that Godliness, defend that Faith, advance the Worship and service of God, &c. As also prohibite by his carnal Sword, all other Consciences, Worships and Godliness, as Schismatical, heretical, Seditious, Blasphemous? &c.

How much rather ought we to pray, that it may pleasethe most holy and only wise Goe, to vouchsafe such a Spirit of Godliness and Wisdomie to the Rulers of this Commonweal, that the civil Rights may be pre­served and Civilities may flourish in Righteousness and Mercy, even in the midst of so much spiritual Division and Opposition, which are and must be grea­ter and greater, in all Nations of the World, when once the Chains and Yoaks of implicite Faith, Soul Yoaks believe as the Church believes, Decrees and Precepts of Men, Tradition of Elders, Customes, Antiquity, &c. re torn off, and broke from the souls and necks of the People, and Inhabitants hereof?

The sum of the sixth Question.

Whether Abraban, and Jacob, Quest. 6 and o­thers before the law, were not Magistrates in their Families, and commanded and re­formed their Families in matters of Religi­on, or were meetly fello-Servants, with their Servants, as the Examiner saith?

First, I ask, Whether the Questionist hath dealt fairly with the Examiner, Answ. in bringing him in (s0 [Page 26]odiously) to say, that Abrahams and Jacobs Hous­holds might command them, as well as Abraham and Jacob might command their Houshoulds? And Whether or no did the Examiner once menti­on Abraham and Iacob? It is true, he maintaineth, (and with express words and clear light of holy Scripture well may) that in Religious matters the Magistrate and Subject are fellow-Servants: but gave he any colour or appearance of Countenance to Servants to be inobsequious to their Masters, Children to their Parents, Wives to their Husbands, people to Magistrates, in all their civil spheres and re­spects?

I ask further,The dispensati­ons of the Fa­thers and magi­strates of Cods Israel, figurative and typical. Is the consequence fairly gathered, that because Abraham, I saack, and Iacob, and those Fa­thers of Families and Elder Brothers, those Saviours, Judges, Governours, and Kings of the Israel and peo­ple of God, in those sigurative times and typical ad­ministrations, commanded and punished, even with a material and carnal sword in spiritual matters; therefore every Master of a Family, Husband, Fa­ther, Elder brother, Judge, governour, King, Magi­strate, hath the same Authority in spiritual matters now? And that therefore, according to Numb. 30. an Husbands or Father may now disannul and over­rule the meerly Religious Vowes and Devotions of their Wives and Daughters? Or rather, since the Lord Jesus the substance of those shadowes is come, Whether ti be not one express end of his coming,Great diviscons in matters of Conscience, ne­cessary, &c. to set a man at variance which his Father, & Mat. 10.) in a family of five persons, to set two against three, and three against two; that is, in the matter of Re­ligion and Canscience? And I ask, Whether the wife [Page 27](notwithstanding in civil converse she submit with all wife-like submission and affection, yet) as to Religi­on ought she not to judge of her Husbands Beliefe or Unbelief in God? and may she not joyn with him or separate from him, labouring to be a Saviour to him? How knowest thou, O Wife, but that thou mayest save thy Husband? &c. And so consequently, the servant to his Master, the Child to his Parent, the subject and souldier to the highest Magistrate and Commander? For, Gal. 3. there is neither Iew nor Greek, there is nei­bond nor free, there is neither male nor female; for yea are all one in Christ Iesus.

Secondly, I ask, Whether it be not the designe of God (for the manifestation of his owne most glo­rious Brightness) to cary on the Mystery and Glory of Christianity in the meanest and lowest of Earthen Vessels, according to that of Iames 2. Hath not God chosen the poor of this World, rich in Faith, Gods designe of chusing men of low deeree, not many wise, no­ble nor mighty. and Heires of the Kingdom? Hence, in a most stupendious con­descension, God manifesteth himself in Flesh, and that Flesh must be taken from a poor Carpenters wife, and she delivered of her blessed fruit in a stable amongst Beasts: And however he command thou­sand thousands of those most blessed Invisible Spirots the Angels, yet, for his visible attendants and Embassadours to the World, were they not (ordi­narily) of a low Ranck and condition, even those two Pillars whose names have so sounded in all parts (especially at Rome, and London) Peter the Fish­crman, and Paul the Tent-maker? Further, I ask, Whether that Rule be not constant in the Christian Profession, Not many Wise, not many Noble, not many Mighty? And therefore, Whether it be [Page 28]not against the purpose and designe of God, and a­aginst his declared will and course, that his Ser­vants should expect many Christian great or noble persons, many Christian wife or learned men, many Christian mighty men either for wealth or valour, many Christian magistrates, &c.

Hence though we finde the Saints in Caesars houshold (Phil. 4.) yet I ask, How many Caesars (Masters of those houshoulds) do we finde believing in lesus, for three hundred years together? and therefore, shether the poorest Saint in the Hous­hold or Court of these Caesars, were not higher (in Spiritual and Christian respects) then those Emper ours of the World themselves?

Thirdly,A true Christi­an who. What is it that makes a Christian, but the Spirit of Christ in a person, manifested in the profession of his Name before the World? Mat. 16. Rom 10. And if so, I ask, Whether that more of the Grace and knowledge of Christ, render not persons more and more eminent and glorious in Christianity? And consequently, Whether the poorest Subject or Servant, participating of more of the Grace and spirit of Christ, be not invested with more of the Authority and Power of Christ Iesus, What Christions the highnest. in his affaires and Kingdome, then the highest Magrstrates or Superiours, that are not so indowed? According to that Honour of all his Saints, who (es­pecially) bind Kings in chains, &c. And that charge from Heaven, Iames 2.1. My Brethren, have not the Faith of our Lord Iesus with respect of persons; a Scri­pture, that being read out in the following words, seems, at first blush, to intrench upon civility and good manners, except it be granted, this in Christi­anity [Page 29]the greatest respect is not given to greatness of Place, Birth, Wealth, Autherity, Braverie, &c. but to the greatness of Humility and Grace of Christ, according to that of the Lord Iesus (Match. 18.) Whosoever shall humble himself as this little child, the same is the greatest in the Kingdom of Heaven.

We read of two mighty Princes professing the name of Christ, meeting together in England, Charles the Fifthe Emperour of Germany, Two mighty Princes pre­tending to glo­rious Hights in Christianity. and Henry the Eighth of England: Their names then soar'd so high for Christianity, that they were both in Letters of Gold, set upon the very Gates of Guildhal in London, Ca­rolus Defensor Ecclesiae, Henricus Fidei: yet when Luther, or the poorest follower of the truth of Christ iesus witnessed by Luther, were condemned and per­secuted by that Charles the Fifth, the great defender of the Church; I ask, Who had the greatest Au­thority in Christs affaires, the great Emperous Charles, or the poorest true Christian? Yet the poorest witness of any truth of Christ Jesus above them. And when that glo­rious (pretended Defendour of the Faith) Henry the Eighth, with all his Nobles and Bishops, sat in per­son with so much Glory and Majesty, Terrour and Au­thority, in that famous Disputation, and Condem­nation of that faithful witness of Christ Iesus Iohn Lambert; I ask, where was in truth the true Autority and power of Christ Iesus, Whether in the stately assembly of Kings, Nobles and Bishops, or in the two-edged Sword of the Word and Spirit of God, in the mouth of that one single, and yet most faithful witness of Christ Iesus?

Nay further, I ask,The Authority of reproving in the name of Christ. If that rule of Christ Iesus (Luk. 17.) be not yet in force (If thy Brother sin against thee, reprove him; if he repent, for give him) Consequent­ly, [Page 30]Whether a Magistrate (eminent in the grace and knowledge of Christ, yet) if a Brother in Christ be not to be reproved for sIn, by his lowest Groom or handmaid, and that by way of Authority in hte Name of Christ Jesus? Yea and I add, Whether have not such inferiour persOns Authority from Christ upon Repentance, to grant a true pardon to such a magistrates penitent Soul, then all the Popes and Priests in the World can affoard him? And in case of final obstinacy, contradicting and blaspheming; I ask, Whether such a poor Believer in Christ Jesus hath not a power and priviledge to separate from such a Magistrate (in spiritual respects) and refuse to touch Spiritually sUch a (Spiritually) unclean per­son?

The sum of the seventh Question.

Whether Artaxerxes and the K. of Nine­veh, Quest. 7 did well in making their decrees? &c.

I ask, Answ. Whether these two Kings and the Instan­ces be not ill coupled, for the one, Artaxerxes (Ezra. 7.) gave free liberty of conscience to the Iewes; Artaxerxes his decree exami­ned. whereas the King of Nineveh forced all his people to a positive Act of Fasting? But more particularly, as to Artaxerxes.

• 1. Was not an Idolatrous King,
  A Terror of God sometimes causeth dilaters to favour Gods people.
  a stranger from the God of Israel, one that held the people of God in slavery, one that had no true love to the God of Israel nor his people, but onely out of a fear of the wrath of the God of Israel, she wed favour to his people, granted them free liberty of their consci­ence, to go up to Ierusalem to worship?
• 2. He bountifully incouraged and assisted them.
• [Page 31]3. He furnished them with a Decree, suiting to their National Estate, and mixt condition of Church and Comonweal.

But (Secondly) I ask, Did this Artaxerxes com­pel any of these Iewes to his owne Religion (which he believed to be the onely true) the Religion of the Persians? Or did he compel the Persians to the wor­ship of the God of Israel? Or did he compel the Iewes themselves, or any one man of them, to go up to the worship of their owne God at ierusalem? but verse 13. Let all which are minded of their owne free will go up, &c. Therefore,

Thirdly, I ask,Artaxerxes his edict freely made for soul freedom. What Conclusion can be ga­thered from thence, but that it sometime pleaseth God to affect the hearts of Idolatrous Kings with kind­ness to his people, and forceth them to permit his people the liberty of their consciences, yea and that with Countenance, Incouragements, and Authority? for which mercy (although the Nations where they live, and the Princes thereof, partake not of such mercies themselves, yet, ought Gods people to praise God, as Ezra doth.

Fourthly, I ask, Whether this Instance of Ar­taxerxes, do not absolutely condemn the forcing of all the people and consciences in a Nation to one way of worship, whether Popish or Protestant, or to any particular sect or way of either of them? And Whether it do not absolutely make for Soul-Free­dom in spiritual matters, in that these very Iewes were not forced to their own Ierusalem, but as eve­ry one was freely willing? &c.

Secondly As to the proclamation of the King of Nineveh?

First, I ask, Whether all examples recorded in holy Scriptures, bind our consciences in our worships and communion with God?

In particular,The King of Ni­neveh his Pro­claiming a Fast, examined. must there be a King and Nobles in London to Proclaim a Fast, as we know there was in Nineveh? must the Beasts also be kept from Food and Water, as there? must Man and Beast be covered with Sackcloth, as there? If one part of the Exam­ple bind us, why not the other? Or if we say that such practices were ceremonial and typical, how will that be proved amongst the Ninevites, st angers to the true God and his Servant Moses? although pro­bably they might light their Candle from the Ex­ample of that national Church of Israel, which kept their National Fasts, ordinary and extraordi­nary, &c. And if example be Rule for Gods Ser­vants, I ask, Whether all Ship-masters or Magi­strates, in their respective stormes and tempests, may exhort their Passengers, and Sea-men, and Peo­ple, to arise and call upon their several Gods and Dei­ties, as the Ship-master deales with Ionah in the first Chapter?

Secondly,No Warrant in Christs Testa­ment for a nati­onal (muchlessm forced) worship I ask, Whether in the New Testament of Christ Jesus, by which the National Church, and the worship of that Church, was abolished, there be any Example or Rule for any such National wor­ship, of one sort or another, for what cause so­ver?

And although it may be said, Christ Jesus ap­proves the Action; yet I ask, Whether he speakes one Tittle to the Decree of the King and his Nobles, but onely to the Repentance of the People, at the preaching of Ionah? And upon the point, Whe­ther [Page 33]the scope of the Lord Iesus, was not to upbraid the hardness of our hearts, in not repenting at the threatnings of Gods judgements, as the Ninevites did?

Thirdly, I ask, Whether this example of the King of Nineveh, Many various Consciences; and more will be, in the Nations. can be a proper and fit exam­ple for the imitation of all the Nations in the World, whose Consciences (like the various Meridians and Climates of Nations and places) may wonder­fully differ in one and the same Commonweal and Kingdom; the Magistrates (possibly) may be of one Conscience, and all or the greatest part of ano­ther: And (like as in a Ship) where several Con­sciences of Seamen and Passengers happen, how can there be an inforcing of all Consciences unto one worship, without great Violence and Distraction, and sometimes hazard of the whole, in breach of Peace by mutinies? &c.

Fourthly, I ask, Whether the holy Name of God hath not been mightily prophaned, and the ho­ly Eyes of his Jealousie mightily provoked in this Nation, by the Fasts and Thanksgivings, which the People of this Nation have been forced to observe, even against their hearts, and souls, and consci­ences? How did the Parliament at first, inforce the People of this Nation to Fast and Pray, for the de­fence of Religion, King, Parliament, Lawes, Liberties? And how did the King at the same time, command that party of the Nation under his command to Fast and Pray, for his contrary Forces fighting upon the very same Grounds and Causes?

How did the Parliament command the People to give Thanks to God for those Victories, for [Page 34]which the King commanded the People to give thanks for, as his, got over and against the Parlia­ment?

How have thousands been forced to pray for the Parliament, The wonderful prophaning of the name of God, by the in­forced Worshipe of Prayer and Thanksgiving in this Nation. whose hearts and courses have ra­ther joyned with the King, against the Parliament; and thousands, commanded by the King to pray and fast for him, whose hearts and causes have more adhered to the Parliaments cause and In­terest? Yea as to the Presbyterians, whose cause of violence this was (and therefore, O that their Souls may see it as from God, just upon them) how have they been forced to such publike Actions of pray­er and thanksgivings (and especially, in reference to the Scotch Nation and cause) the which their Soules and Consciences have much abhorred? O the infinite and unsearchable Treasure of the pati­ence of God, to such Worships, such Violences! &c: and therefore,

Lastly,The duty of the Magistrates ap­prehending Gods Judgements. I ask, Whether the Governour of Ships, artificial at Sea, or mystical, Commonweales on shore, in their several stormes and tempests, can do any more rightly and Christianly, by the Testa­ment of Christ Jesus, then,

First, Humble themselves in such waies of Wor­ship and with such Societies and Communions, wherein they have fellowship with God and one with another, and to stand in the Gap by Humili­ation, by Righteousness and Mercy? Daniel 4.27. &c.

Secondly, Use all possible perswasions and ex­hortations, to the several Passengers under their ci­vil care and charge, to turn to God, to pray unto [Page 35]him. Thus Peter exhorteth Simon Magus (fearing Gods judgements) to turne unto God by repentance, and then to call upon him; And thus Paul, know­ing the Terour of the Lord, 2 Cor. 4. perswades men to be reconciled to God, &c. implying this to be the way for the prevention both of Temporal and Eternal Iudgements.

Thirdly,The Duty of good Magi­strates in pub­like Calamities. Intreat the Prayers and Supplications of such, whom they believe to be the People of God, whose Prayers he professeth to be his Delight, and hath promised to hear them, while the Pray­er of the wicked is an Abomination, and therefore more provokes him.

Thus some good Emperours have used to desire the Intercessions of Gods People, in times of danger and distress. Yea and Paul himself, so high in fa­vour with God, and so full of the Grace and Spirit of God, yea and so ful of the Spirit of prayer (as next to the Lord Iesus, we read of no man more in the the New Testament) yet no man do we read of, that so frequently and earnestly begs the prayers of Gods people.

The eighth Question.

Whether any of the Prophets or Apo­stles, Quest. 6 yea our Saviour himself, did ever except against the Magistrates Authority, for questioning them in matters of Reli­gion?

First, I ask, Answ. Whether the Prophets and Christ Ie­sus and his Apostles, are here so fitly joyned in this [Page 36] Witness, The dispensation of the Prophets before Christ. since the Prophets before Christs com­ing, were under the dispensation of shadowes and figures, in that National and typical Church of Is­rael, and onely prophesied of that great High-Priest, and King, and Prophet to come, Christ Iesus? The Law and the Prophets were until Iohn (saith Christ Iesus) and their actions (as relating to a National Church) cannot be brought as witnesses with Iohn or Iesus?

Secondly, I ask, Did not all the Prophets fore­tel of this most absolute and independent King and Law-giver to his People, the King of Kings, and Lord of Lords, by whom onely God hath spoken in these last times?Christ Jesus the onely King of Israel, and that spiritually. Heb. 1. Did not the Angel de­clare to Mary, that he should be the King of Israel, and should sit on the Throne of his Father David, (which yet he never did literally?) Luke 1. Was he not saluted by his followers, Thou art the King of Israel, Iohn 1. And was it not for this very cause, viz [that he was the King of the Iewes,] that he was Arraigned, Condemned, and Executed, and the crime pretended, fixed on his Gibbet, in Hebrew, Greek, and Latin; Iesus of Nazareth King of the Iews? All which he was, not in any temporal or worldly respect (for he disclaimed and refused the offer of a temporal Crown) but in an absolute spiritual con­sideration, respecting the souls and consciences, the Religions and Worships of the children of men.

Thirdly, I ask, Whether the Lord Iesus except not expresly against the Magistrates in matters of Religion, in that so famous Distinction between Ce­sars right and Gods; give unto Cesar the things that are Cesars, and unto God the things that are Gods? [Page 37]More particularly and concisely, I ask,Caesars due is Gods due, and yet Gods due distinct from Caesars. Whether Cesars Sword was not Gods Sword? Rom. 13. And Whether by giving unto Cesar his Submission, Ho­nour, Tribute, &c. was not a giving God his due (in a true sense) by giving this his due to Cesar? And if so, then what singular and distinct Character is this, which gives unto God his due, distinct from Cesar? And Whether there can be any other Characte­ristical difference imagined, but onely that of mat­ter of conscience, spiritual and Religious, which Cesar himself (as the old Martyrs witness of Iesus, were wont to say) had no power over?

Fourthly, As to the Apostles, I ask,The Apostles were the highest and next to Christ Iesus, in matters of the christian name and Worship. If the book of the Acts, and the Epistles, &c. breathe not forth the most absolute Independency of their Ministery and Apostleship, from the highest civil powers in the World?

Tis true, Paul makes an humble Appeal (against the Persecuters of his life) to the highest Magistrate Cesar: But as to the matters of Religion and Christi­anity, was not the Church built upon the Foundation of the Apostles and Prophets? (Eph. 2) Were not their Commands, in spiritual things, the command of Christ Iesus (1 Cor. 14.) even to the highest Kings, and Keysars? Was not that an Apostles voice (in case of Religion) Ye are bought with a price, (1 Cor. 7) let no man (consequently not the highest, &c.) judge you in respect of meats and drinks, or an holy day? And what can be more express, then such peremptory, not onely refusalls to obey ungodly and unchristian commands (Act. 4.5.) but even to own the very Courts and Judi­catures of the highest in the matters of the King of Kings and Lord of Lords, Christ Iesus?

Lastly, Since the Magistrates Authority in questioning matter of Religion, may be taken two waies:

First,Twofold questi­oning in Religi­ous matters. For demanding a private reason of a Christians Faith or Practice; so here it cannot be in­tended: for there is no question, but that every Ser­vant of Christ Iesus ought to be ready, to give a rea­son to every one, &c. 1 Pet. 4.

Secondly, For Authoritative questioning ei­ther by inferiour Magistrates Executive, or Supe­riour, Legistative: and if Christ Iesus had been sub­jected, and bound to answer any Authority questio­ning him, or his Apostles, as to matter of his King­dom or Christian Worship, Christ Jesus the he most absolute Monarck. if himself and his Apostles and followers, had or should owne any Tribu­nal in Spirituals but his owne, they should have pluckt up the roots of his most glorious and most absolute Government and Headship. And if so, what kinde of Heresie and Blasphemy against Christ Iesus this is, let the Heaven and the Earth be Judges.

The sum of the ninth Question.

Whether the Examiner have cause to say, Quest. 9 that the Believing Magistrates giving wholesome Food, and forbidding of Poy­son, be a ground for a Magistrate to com­mand Poyson? &c.

Unto which may be added, the sum of the tenth Question. Quest. 10

Whether Asa's Authority from God to [Page 39]advance the true Religion, were a ground for Manasseh to set up Idolatry, and a prin­ciple of Persecution, to kill those that would not worship his Idols?

As also the sum of the Eleventh.

Whether Gods Law, punishing Blasphe­my unto death, Quest. 11 laid a principle for Jeza­bel to kill Naboth?

And of the Twelfth.

Whether Paul commanding Parents to bring up their Children in the Nature and Admonition of the Lord, Quest. 12 laies a princi­ple for Children to be brought up in Ido­latry?

I ask, Whether the proposer of the Questions Answ. do indeed think the Examiner so void of Zeal and Reason, as to imagine that Corruption and Abuses, All Gods works and Institutions, and God eimself obused by man. are sufficient ground to overthrow a truly-Christi­an, yea or the least natural or Civil Constitution and Appointment? Or rather that he grants all Natural Bodies, both Caelestial and Terrestrial, yea all Divine and Civil Constitutions from God or Men, are Gods works, and excellent in their kinde, although by man abused to Idolatry, Superstition, Oppression, Glut­tony, Drunkenness, Whoredome, Pride, Ambition, Re­venge? &c.

Secondly, I ask, Whether all the Questions are not built upon these Principles, which are not one-in Dispute, and not granted, but now at this time of the day, they do most shamefully beg of Moses, of Christ, of these late Times, and mercifull disco­veries of the true principles, both of Spiritual and Civil Government; I say, beg for that which can never more be granted, without horrible Oppressi­on and Tyranny, over the souls and bodies of all the sons of men? viz.

To particularize:Foundations out of course. First, That Civil Magistracy is not meerly a Civil Thing, in the very nature and essential Qualities and beings thereof; but rather some Divinum quid, and that Kings and Queens and Magistrates are Gods (not onely by way of Allusion and Consimilitude, and in a respect, but really they are Sacred (or holy) persons, their Majesties Sacred, their Crownes Sacred, their Thrones Sacred, and their very Kingdomes and Empires Sacred. The Blasphe­mies of the Kings Em­perous, &c. Hence that most horrid Blasphemous Character, on the Forehead of the Whore and of the Beast, Sacrum Ro­manum Imperium, that Sacred or holy Roman Em­pere.

Secondly, That the People and Inhabitants of the Nations of the Earth, are borne Slaves, and Villaines, and are not the Original and Fountain both of their Offices, Officers, and of the Authori­ty committed to them.

Thirdly, That no Magistrates in the whole world, are lawful Magistrates, but Christian and consequent­ly none but the Protestant; and among them, none but of such a Sect or Conscience.

Fourthly, That the Land of Canaan (that Land [Page 41]of Ceremonies, Types, and Miracles was a Land of patterne and example, for all Lands, all Nations, all Magistrates, and that not in matters of Morality, Civility, and Humanity onely (which is not contro­verted) but even in the matters of Religion, and Spi­ritual Covenant, of Conscience in Gods Worship, &c. If these Questions are built upon these grounds, I ask, if these Roots be found rotten and withered, what can be lookt for on the Branches?

Thirdly, I ask, How can it be avoided, but that one of these two Consequences must be grant­ed? Either,

First, If Magistrates, as Magistrates,The dangerous hanging or sus­pending Magi­strates. be keepers of both Tables, then must they keep them and in­terpret them, and determine Controversies about Religion by those Eyes, and by that Eye-sight, which they have in Religions and heavenly things (be it Pagan, or Turkish, or Popish, or Protestant.)

Or else, secondly, they must flie to Master Cottons refuge of suspending (or hanging up) all the Magi­strates in the World from acting in Spirituals,The rooting up of all Societies out of the World. if they see not the true and onely way of Worship; and that for all the daies of their life, except God give them Repentance, and reveal the true and onely way un­to them.

And I add, and ask, Whether this Doctrine in­cline not strongly, to these two more (justly ex­ploded) dangerous Consequences?

First, That as no Magistrate must act in Spiritu­als, but such as are of the pretended true (which every Sect is prone to plead to be his) and Magi­strates (many thousands and ten thousands, must be hanged up as above said) yea and hanged outright, [Page 42]for want of those Essential and Fundamental Qua­lifications, which may inable him to discharge the principal end of his Office; so, neither may the People, which are the Original and Fountain of Go­verment, lawfully combine and live in civil Coha­bitation, or Societies, but must live Barbarians or worse, since that all the People and Nations of the World, in this depraved state of mankinde, are wholly void of heavenly understanding, and can no more convey to their Magistrates any spiritual Authority or Power, then a Dead man can appoint his Officers, &c.

Secondly,Protestant Je­suits. If such Orthodox, sound and right (Magistrates chosen by the People, come to be of another conscience, perswasion and Worship (true or or false) ought they to be deposed? &c. and may not that Oxford Author, who put forth that Book, called the Puritan turn'd Jesuite, and all that hold that principle of Magistrates being Custodes utrins­que Tabulae, be forced to say, that (in this respect) the Bishops were Jesuits, the Presbyterians are Jesuits, the Inderendants are Jesuits, and hold that dange­rous Doctrine of deposing haeretical Magistrates? &c.

Lastly,Strange violence to childrens and Parents consci­ences. As to the Question from the New Testa­ment (Ephes. 5.4. Fathers, provoke not your children in wrath, but bring them up in the Instruction and admo­nition of the Lord) may not he do this, except he force them to his owne conscience and Worship?

And I ask further, if it followes not, that if the child by some providence of God (as sometimes it falls out) become Superiour and Magistrate to the Parent, The child now being Father, must force [Page 43]his Fathers Conscience, according to that typical Example of Asa (punishing his Mother Maachah for her Conscience?) Yea I ask, how could it be avoided, that by this Rule King Edward did well, in forbidding his Sister Mary the use of her Consci­ence, when he (though younger) was her Head; and Mary (though a woman, yet now Head of the Church) could not do other, but forbid her Sister Elizabeth, the use of her Protestant Prayers and Con­science also? And therefore I ask, Whether it fol­lowes not by this Rule, that all Conscience and Re­ligion in the whole world, be not (except we grant the monstrous suspension of almost all the Magi­strates and Fathers in the world) be not, I say, to be measured by the accidental turns of Superiority, and the Civil Sword?

The sum of the thirtenth Question, viz.

Whether since Idolatry was punished by the light of Nature (as Job acknowledged, Quest. 13 Job 31.28.) the Magistrate ought not much more to punish it in the Gospel-light? &c.

Answ. First, I ask, As to that place in Iob, Iob. 31.28. Examined. Whether there be not many various Translations and Inter­pretations of this Scripture? Doth not the Septua­gint, (the Seventy) interpret those words [that were an Iniquity (as we turn it) to be punished by the Iudges] I say, the Seventh turn it thus: [...] For this would have been accounted, judged or esteemed, the greatest, or a very great iniquity.

Others, Quae est Iniquitas maxima, which is the greatest, or a very great Iniquity.

Others, Etiam hoc futsset Iniquitas judicata; For this had been a plain condemned or judged Ini­quity.

2. For Interpretation, some interpret those words (If I behold the sun when it shined, or the moon walking in brightness) to imply Iobs denying of his worshipping the Sun and Moon, &c. Some Metaphorically, for being puft up with prosperity and success, which tempts all men,Gods people most apt in pros­perity to deny him. and even Gods People themselves, (as Agur confesseth) to say unto God when they are full, who is the Lord? and to deny Him who is the Alpha and Omega, the Author and Fountain &c. of all their mercies. And therefore I ask, If it be not probable, that Iob might sooner be tempted to that so pleasing a sin of applauding himself in the shining of the sun (Heavenly (and right-hand) mercies) and the brightness of the Moon (left-hand, and inferiour mercies) then to be inticed to that gross and so palpable an Idolatry, of worshiping the Sun and moon? &c.

Secondly, Grant that the beholding of the Sun and Moon by Iob, and the secret inticement of his Heart, and the kissing of his mouth, &c. relates to Idolatry, in the very real and literal Worshiping of those Creatures; grant that was Iniquity to be punished by the Iudges: As also that Iob lived be­fore Moses, and acknowledged the Justice of such punishments (all which particulars can be but pro­bably disputed, pro and con; and therefore is not such a Building and Fabrick, to be laid upon so uncertain a Groundsel and Foundation.) But admit all, [Page 45]yea and further [that the Gospel gives more light for the Discovery of the sinfulness and guilt [...]f Idolatry] Yet,The dispensati­ons of God, both before and after Moses. since both Moses and Iob also lived un­der such dispensations of National Covenants and Worships, and before them of the Family-Cove­nants and Worships, such as Abrahams, Isaacks, Iaccbs, and the Patriarchs, wherein the Fathers of Families, and the elder brothers (in a figurative Birthright of the first born) carried on the figure Christ Iesus to come,The Land of Canaan a none-such, and typical as supream Heads and Governours in all causes, as well ecclesiastical as Civil; shall we now then, in the bright light of the Sun of Righteous­ness, the true King of Israel, &c. erect new Lands of Canaan in all the Nations of the World? Will they not be meer Skeletons, Shadowes and Car­kases, without those living Demonstrations, and mi­raculous appearances of God, from first to last with that wonderful and typical People? Shall we still take the Lord Iesus by force to make him a temporal King, and a temporal Iudge; Christ Jesus not a temporal King. when he peremptorily refuseth, and proclaimes that his Kingdome is not of this World? &c.

Will not this be as Iob there saith, to deny the God that is above, or (as the Word seems to cary it) the God descending? who hath ascended, but first descended God in Flesh, and dwelt in Flesh of the Lord Iesus Bodily, and established a spiritual King­dom, in the Consciences, and Worships, and Con­versations of Men, &c.

And however the Devil (despairing to destroy the appearance of God in Flesh, either in the Per­son of Christs humane body, or in his mystical Body his Saints, by three hundred years persecution) [Page 46]hath taken the advantage, by the shining of Peace and Favour to the Saints by Constantine, to turn the very World it self Christian, designing, under the Masks and Flag of the Christian name, to conceal his Serpentine malice to pure and true Christianity, and to effect that by the Roman Popes, the Foxes, which he could never do by the Roman Lyons, the Emperours.

Yet (I ask) Shall Gods people still inhabit Babi­lon (or confusion) and darkly confound all the most holy,Gods people commanded to disobey the civil power in Sptrituals. most wise, distinct appearances of God toge­ther? and not rather listen to the holy Spirit of God, in that absolute prohibition (Col. 2) Let no man judge you in meats and drinks, &c. that is, upon any Spiritual account and Consideration, albeit in Ci­vil affaires, we ought to be judged, and submit to every Ordinance (or Creation) of man, for the Lords sake? 1 Pet. 2.

Thirdly,Two kinder of Idolatry. I ask (as before) Whether the Gospel-light hath not discovered unto us (more clearly at least, then ever the Old Testament did) at twofold Ido­latry?

First, Religious, which is (in a word) the fearing or Worshipping of false Deities, or Gods, or God­heads, which all the Nations, all the World over, live in.

Secondly, Moral Idolatry, which is Idolatry in the Hearts and Lives of all mankinde, according to that of Paul to the Ephesians: and Covetousness, which is Idolatry, &c.

According to this Distinction, how are all the Nations of the World (even that which is called Christian also) or'e-spread with these Idolatries? [Page 47]Yea and (in lamentably too great a measure) how are Gods owne people reported (at least in the moral sence) to be Idolatrous? &c. For,

If Coveting of Gold and Silver, House and Lands, The over-sprea­ing of Idolatry in England, and all Nations. be Idolatry, and consequently, all covetous actions (such as raking, lying, stealing, &c.) are acts of Ido­latry in a Gospel-sense: Then consequently the goings out of the heart in other Sins, Pride, Self-love, Ambi­tion, Whoredom, are Idolatry also, and all the Acts at­tending such motions and desires, Acts of Idolatry also in all the Inhabitants of the World, and then especially and more eminently (or rather odiously) in such as profess the name of Christ Iesus. Oh what an object of the Iealousie of the most High, is this Idolatrous Ball of the Earth, and even that part above all others, which pretends the name of the Son of God, and which (yet above all others) cries out against Idolaters? &c.

Fourthly, As to the Light of Nature, discover­ing Idolatry, I ask,

First, If there be not a wonderful mistake, a fal­lacie and snare in the term of expression, Light of Nature?

'Tis true, The Nature of Gods Children is Light, Gods people in a glorious state of Light. Ephes. 5. Ye are light in the Lord; and Phil. 2. They shin as Lights: God is a Sun and shield unto them; Christ Jesus is a Sun of Righteousness shi­ning on them; The holy Scripture is a Light and Lanterne to them; The words of the Prophets, as a Light shining in a dark place, until the Day-star Christ Iesus arise spiritually in their hearts: They have glorious promises, that the Light of the Moon shall be as the Light of the Sun, and the Light of [Page 48]the Sun seven times brighter: They expect that time, when they shall need no more Candle nor Sun, but the Lord God and the Lamb will be their Light: and knowing that Light is sown for the Righteous, they expect and shall assuredly reap the Harvest of Light to all Eternity. But what is this to corrupt Nature,Light of Nature in spiritual things but darkness. to dark Nature? You were not onely in darkness and children of the night, but dark­ness it self (Ephes. 5.) And if that which we call Light in men, be Darkness (as the Lord Iesus speaks) how great is that Darkness?

But if it be said, that Iob and Paul say, that the Light of Nature discovers Idolatry; I ask, Whether Iob say so expresly, or by any consequence, which may not rather be counterbalanced another way? Or if Iob should say so, whether upon an equal dis­pensation? when in those times corporal Judge­ments, and in Gospel-times spiritual Judgements are proper; as in this very Rom. 1. is abundantly testified.

It is true, as Solomon saith, The Spirit of a man is the Candle of the Lord, searching all the inward parts of the Belly: It is an Excuser and an Accu­ser; a Secretary, a Sergeant, an Adversary, a Iudge, an Executioner, within the bosome of all mankinde: But yet I ask,What knowledg of God, corrupt Nature may attain unto. how far this Spirit of Man, this Can­dle of Jehovah hath searched, and doth, or possibly may search, into all the inward parts of the Belly, or Hearts of man, as touching this great mystery of true of false Deities, and their respective Wor­ships? And

I ask, Where lies the Harmonie between these two Scriptures, this of Rom. 2. When they knew [Page 49] God, they glorified him not as God: and that of 1 Cor. 1. The World by Wisdome knew not God. And

I ask, If natural wisdome (that Candle or Light remaining in man) be not twofold?Natural light twofold.

First, That which is Common to all mankinde in general; to the people, the lowest, the vulgar?

Secondly, That which is more Noble and High,The highest at­tainments of the highest sons of nature, in spirituals. (in degrees) refined and elevated by finer Animal Spirits, by Education, by Study, by Observation, by Experience. And

I ask, Whether these highest Lights, and great­est Candles can attaine, by their utmost Activity, to a true, and saving, and Gospel-knowledge, even of God himselfe? And therefore, whether the place of Rom. 1. They knew God, can amount unto more, even in the Princes of natural knowledge, Plato, Se­neca, Aristotle, &c. but unto a confession of a Dei­ty, a Godhead above us, in us, about us; an Invisi­ble mighty power, Creating, Ruling, Ordering all things; as also, a Conviction of Blessedness in the fa­vour of this Deity, and of Cursedness in Disunion from it?

But now let's descend to Cultus Institutus and Cul­tus Naturalis, an Instituted, and a natural Worship. Come to the light of nature worshipping this Dei­ty: Come to the seven precepts of Noah, which some, both Jewes, and other ancients, talk of; and then I ask, if it be not a downright Doctrine of Free-will, in depraved nature?No spirituat object seen with a natural eye. If it be not to run point-blank against all the Histories of the Nations, and all present Experience of mankind, in all known parts of the World, to attribute so much light to [Page 50]any of the Eldest and Gallantest sons of Nature, as to attain a spiritual and saving knowledge of God, to attain a love unto God, in all their knowledge; to attain the mystery of the Father and of the Son, God manifested in Flesh, by whom Creation and Redem­ption are wrought; to the matter of true worship, or to any thing but Splendidum Peccatum, without the Revelation of the Word and Spirit of God, out of his absolute, free, and peculiar Grace and Mercy in Christ Jesus?

Hence I ask,The monstrous opinions of the Nations, as to Dieties and their worships. If from this Corruption of Nature it have not sprung, that the wisest Nations, Councels, Parliaments, have run into such monstrous opini­ons about the Gods, and the number of them; and so many monstrous and horrible, and some ridicu­lous kindes and waies of worship? Thus did the Chaldeans, the Egyptians, the Persians, the Greeks, the Romans, and all the Generations and Nations of men, unto this day.

It is true, It is charged upon the wisest of the Sons of men, Rom. 1. They glorified not God, as God, that they were not thankful; that they gave the glory of the Creator to the Creature; and that therefore God delivered them up to those moral fil­thinesses and defilements.

It is true,Two deep dun­geons of moral wickedness, in­to which the conscience of some in wor­shipping have tumbled. That because men received not the Truth in the Love of it, God delivered them up to strong Delusions, to believe lyes. And also these Spiritual Judgements have proceeded so far, that the poor deluded Generations of men, have tum­bled down millions of millions, one upon the neck of another, into these two deep and doleful Dungeons.

The first,Whoredom and Murder. Of practising uncleanness and Whore­dome, practised by some Nations, even upon the very account of Religion and Conscience.

The second, Of Cruelty and Murder, as of Baals Priests, cutting and launcing themselves, and of many Priests and Sects, afflicting themselves in some Nations, with many Torments; and above all, that of the abominable and most inhumane Sacri­ficing mankind: In which horrid Worship, not onely the Mexicans did abound,The Sacrificing of mankind out of conscience. in their Sacrifi­cing yearly many thousands Infants to their bloody Dieties, before the coming of Pizarro amongst them; but also Gods owne people of Israel, and none of the very Kings of Iudah (before repentance) fell into this bloody pit, of offering up their Children through the fire to Molech.

I readily acknowledge, that in these cases men­tioned,The Civil Sword must cut off all Inci­vilities, though under Religions pretences mask­ed and covered. and in all other cases wherein Civility is wronged, in the Bodies or goods of any, the Civil Sword is Gods Sword, as well as mans, for the sup­pressing of such Practices and Appearances, yea and the very Principles of them; and for the Incou­ragement and applause of the contrary, Chastity, Humanity, &c.

Hence, I honour that noble act of the Emperour of Rome, who censured that famous Ovid, for that wanton Book of his De Arte amandi, as a sparke to immodesty and uncleanness: and doubtless it is the the duty of the civil sword, to cut off the Incivilities of our times; as the monstrous haire of women, up-the heads of some men, &c.

But yet I ask, Whether Paul speak ought, in the first of the Romans, of any humane Iudge or Iudge­ment [Page 52]upon the Nations of the World, for their meer Idolatries, thus most dreadfully plagued alrea­dy, by the most righteous Iudge of the whole World, in those strong Delusions and Lyes, and de­liveries up to so many Lusts and Sins, which also run upon the Civil Sword of God and man, for their uncivil and unrighteous practices?

I ask further,All seeming in­civilities, not to be lookt upon with one eye. Whether or no some seeming In­civilities, which the Light of Nature more fairly may condemn, and hale before the Civil Tribunal, yet may not be such; and so Circumstantiated with Impressions from Heaven, that they ought not so suddenly and easily to be condemned and pun­ished, but, with a more tender and observant Eye, be distinguished?

For (not to instance in any disputable Acts which the holy Scripture and experience presents us with) what shall be said to that very common and constant practise of Circumcision, The practice of Circumcision, a seeming Incivi­lity. commanded by God himself to the Iewes, and now entertained by one of the greatest Empires of the World, the Turks? may not it be (with faire probability) argued to be against the light of Nature? For, Although the Iewes might plead, The Institution of this Ordinance was from Heaven, and the Lord of Nature, That it was done in so solemn and Religîous a way, that it was not performed with any lascivious or uncleane observations or gestures, but with Horror, and Pain, and Bloodshedding, and great Affliction of the out­ward man (as we see in the Shechemites) And lastly, That it was attended with heavenly and mystical significations, as a Type and Figure, &. Yet not with­standing, how was it branded and blackr with the [Page 53]Scorned and Jeers of the Nations? insomuch that the very Sabbath (the solemn worshipping of God one day in seven, in a most religious acknowledge­ment of his most glorious Creating of this won­derful frame of the World in six) was jeered, from this very seeming Incivility of Circumcision: Recu­titaque Sabbata, &c. the Circumcised Sabbaths, &c.

If Abraham had lived now in England (one of the most zealous Nations of the World, Abrahams Sa­crificing of Isa­ak a seeming in­civility. for inflict­ing torments on others, and being tormented for Religion and Conscience) what would our rash Zea­lots have done with Abraham, in case he had Sacri­ficed his son Isaac? &c. would they have exami­ned the miraculous conception of the Child a s from Heaven, and the reason that that most holy and most glorious hand, that so miraculously and super­naturally gave him, now call'd againe for him, by a Voice miraculous from Heaven? also, would they have observed the Man, so Holy, and so Faithful, his Addresses to the Act to Holy, and so free from Passion, from Designe? &c.

Or if the Mother of the Lord Jesus had brought forth her Son amongst us,So Maries bringing forth of Christ Iesus. and (it should have been acknowledged) without the company of her Hus­band; Yet who can be so impious against God, and so unchristian and blasphemous against Christ Je­sus, as to question, but that the most Civil, and the severest Judge, upon due Examination of the whole matter, might rationally and judicionally have pronounced to have found no violence of Civility, no wrong to the Bodies or Goods of any (the pro­per object and cause of all Civil Officers) but con­trarily [Page 54]a most holy and glorious appearance of the living God, and gloriously free from such Impuri­ties, with which even the Religion of whole Na­tions are defiled?

But,The Extreme madness of the Religious zeal of men, seldome but in extreams. oh the madness of the Children of Men (said I?) yea the precious Children of the very God of Heaven! Into what furious Extremes do we leap and run into, without the Light and Lanterne of the holy Spirit and Word of God; not withstanding our great pretences of such pure Natures light? For how fiery would we be to condemn such a Birth as spurious, the Parents and the child unclean (Bring her forth and burn her, as Judah said of Thamar) until we owne the Child (in Religion) ours, the Mothers ours? &c. And therefore againe, how rea­dy to sheath our swords in the bowels of the poor Iew or Gentile, which cannot see with our Eyes and spectacles, and believe this Child to be the Christ, the true Messiah?

I profess my self unsatisfied, as to the Baptisme and Dipping now used; I abhor the debauchedness of those poor deluded high Attainers, The Incivilities of the Ranters. the Mad Folks (as Master Pennington well calls them) the Ranters: And I praise God, for the height and prudence of the State, to prevent and punish the Practices and Doctrines of such Abominations, &c. But, are there but one sort of (Religious) Mad Folks, Ranters? &c.

What is it but Ranting, Reuters and Ranting, more sores them one. to call Fire from Hea­ven (as the gratious Disciples of Christ Iesus did and may do) because (as they think) men practice Inci­vilities (against the light of Nature) refusing to en­tertain the Son of God Christ Jesus?

What is it but Ranting, to forbid the very cast­ing [Page 55]out of Devils (as done by Conjuration, Heresie Blasphemy, &c.) because these Exorcists, these Cast­ters out, they follow not us, our Way, our Church, our Faith; our Worship? &c.

Yea what is it but Rantisme, May Consci­ences differing about the blood of Christ. to sling stones at the Conscience of any, perswaded to finde out the Blood of Christ, in the way of dipping into Water; or at the Conscience of the poor Iew, accounting of that blood as false and Counterfeit? or of the Papist, perswaded that the Iewes are wanderers; but that there's need of Maries Milk to her Sons blood? or at the Consciences of the Turkes, the Persians, the Pagans, the millions of millions of millions of poor deluded Consciences, whose oppositions the meek Lamb of God commandeth gently to be born, and his Servants patiently to wait, if yet it might please the God of Heaven to give Repentance, and a Rescue from the snares and chaines of Satan and Destruction?

Yea, If ever there was Ranting in this World, what is it, but the mad flinging about of Fire­brands, Arrows, and Death, (which Solomon speaks of) to fling all the World topsi-turvy, and to Fire the Nations with uncivil and irreligious Heats, Tu­mults, Plundrings, Ravishings, Slaughters, about the Hereticks, the Blasphemers, the Diablo's? &c.

And therefore (lastly) I ask the Proposer, The New Testa­ment in case the Old were not. of these Questions, Whether in case it had pleased the Lord to conceal the Old Testament from us, or that of the New bound up alone (as it is frequently) should fall into the hands of some people in the World; I ask (I say) Whether, therein, Christ Iesus hath not left his Followers full, and compleat, and [Page 56]absolute Directions in all Cases? I ask, then, in what part of his Testament, hath he given the least Direction, for the Civil Sword to be drawn in his Quarrel, Christ Jesus no Author of civil force, against the highest of his opposites and Blasphemers. for the Body of any man to be afflicted for his sake? and therefore in this case proclaims to his zealous Followers (who in this case did not know of what Spirits they were) that he came not to de­stroy mens Bodies, no not for the highest Opposition made against him; no not that of calling him Beel­zebub, and charging him with Sorcery, and cast­ing out of Devils by the Devil himself.

Yet I ask, Whether in the very Old Testament it self, such Persons, such Nations aw were wholly Idola­ters, where punished even by David himself; as the Moabites, the Ammonites, &c. when they were subdued under him; although in the Land of Cana­an (the onely Church in Covenant with God) there were just Lawes in force against such sins and practices?

I therefore conclude with this Question, Whe-(notwithstanding the Proposers plea, of the qurity of the Gospel, discovering Idolatry more clearly) whether the Gospel, and Covenant it self, Christ Je­sus, have not expresly lockt up the hands of all that call his Lord and Master, saying, Let the Tares alone until the Harvest?

The sum of the fourteenth Question.

Whether, Quest. 14 since Idolatry brings plagues upon the people, the Magistrate ought not to deliver the people from those plagues, by removing Idolatry?

I ask, First, Answ. since Idolatry is twofold (as before) Re­ligious and Moral; And making the Belly a God, or Gold a God, is as real Idolatry, as the making of the sun a God; and the honouring, and loving, and serving them before the true God, is as real Idolatry, as the worshipping of the sun, or a Golden Image: As also, since Christ Iesus commands his people to separate from a Covetous person, professing to be a brother in Christ Iesus, 1 Cor. 5;

With what face then, before the flaming Eyes of Christ Iesus, can we cry out so much against Ido­latry in Worshipping, and raise such Sormes and Tempests in the World about Idolatry? &c. When the whole World, and each Nation, and our Selves, lie in the second kind of Idolatry, of many sorts;The World lies in Idolatry and this Nation, and People. Worshipping (according to the several Lusts of the Eye, the Flesh, and the Pride of Life) several sorts of Creatures, before the Creator, God blessed for evermore. This kinde of Idolatry espe­cially in Gods people, and especially after so much light and experience from God, the Lord abhors as much (having commanded it not to be named a­mong the Saints) yea, and in some respect, above the grossest Idolatry of all the World beside. What Antichristian Blindness and Madness is it therefore to cry out, like the Spaniards and Portugals, The greater Ido­laters, cry out against the less. against the poor Indians Idolatry; when besides their owne Images and Superstitions, they were notorious wor­shippers of, and bowed down to the Indians Gold, which, to their astonishment, the Indians beheld and stumbled at?

Secondly, I ask, Doth Idolatry alone, without a ripeness in other sins, bring Plagues and Destructi­ons [...] [Page 58]upon Lands and Peoples?Sodome, Were not other fins al­leadged the cause of Sodoms destruction (one of the most fearful and most famous Destructions, since the beginning of the World) and among other sins, that of oppressing the poor? and soul-oppression is still the highest.

Was not Egypt the wonder of the World for Plagues?and Egypt, and though most in famous for Idolatry, yet was there not one Sin, which especially unstop­ed the Vials of Plagues and Vengeance on them, to wit, their Oppressions, indeed their Soul-oppressions, on the Israel and people of God?

It is true,and Israel, Gods people were guilty of Religious Idolatry, 1 Chron. 36. but yet there was a remedy, until they mocked, and despiled, and misused the Messengers from God, sent unto them.

Hence,and Jerusalem, destroyed for op­pression, and Soul-oppression chiefly. What was the complaint of the Lord Ie­sus against Ierusalem, when he wept over it, foresee­ing the Destruction of it shortly after his death (in which Eleven hundred thousand Iewes, Men, Wo­men and Children perished, and were captivated) What was his great complaint, but this, O Ierusa­lem, Ierusalem, Thou which killest the Prophets, and stonest them which are sent unto thee! &c.

And if that second Wo (Rev. 9.) be the Plague of the Turks, upon the Antichristian World, beside their Idolatries, read we not (verse the last) That neither repented they of their. Murders, nor of their Sor­ceries, nor of their Fornications, nor of their Thefts?

And when we read of the great Whore (common­ly interpreted the Church of Reme, the greatest pro­fessed State of Christianity, though most Whorish, in all abominable worships and practices, under the [Page 59]pretence of being the most chast, and onely Spouse of Christ Iesus) read we not also,Oppression and Bloudy Perse­cution, one chief cause of the downfall of the bloodie Church of Rome. before the tearing of her Flesh, and burning of her, That she is a Where; drunk with the blood of the Saints, and the Witnes­ses of Iesus? Rev. 17. And when (Re. 18.) three fa­mous causes are assigned, of her most famous down­fal, is not this among the rest, a principal one, that in her is found Bloody Oppressions, to wit, (verse the last) the blood of the Prophets and Saints, and of all that were slain upon the earth?

Thirdly, I ask, Whether that place of Paul, Rom. 1. speak not there onely of spiritual plagues, Spiritual plagues follow abuse of light. and not of Gods punishing sins with temporal plagues; but of punishing sin with sin; and implies no more; but that God justly punisheth mankinde, for his abuse of, and not improving of all his Light, (though but moral, civil, natural) with a spirit and conscience hardned, and delivered up to further alienation from him, into several degrees and sorts of sin and wic­kedness?

What hinders this, but that such as have some convictions of a Deity, and yet improve not these convictions to the highest, but worship that Deity corruptly, That such (I say) yet ought to be suf­fered to live, and are not to be destroyed as Idolaters and Blasphemers, yea and with meekness ought to be instructed, if peradventure it may please God to give them repentance, that they may recover them­selves out of the snare of the devil, whereby they are taken captive as his will: Tim. 2.

Yea, I pray leave humbly to ask, without of offence, What if some Edw. 3. or Her. 5. should rise a­gain, and that in a Protestant profession, and conquer [Page 60] France, as those Kings did; yea, suppose that France should conquer England, What should the Catho­like conqueror do with so many thousand Protestant Hereticks, so accounted? And what should the Pro­testant conqueror do with so many hundred thousand Popish Idolaters in France and Spain, yea suppose all the world over?

I know what some furious Zelots would say, on either side; I know what Superstition, what self-in­terest, what intemperate and unbridled Zeal, heath done in former and and present times: But I ask, what Christ Iesus would do, what the meek Lamb of God would do, who tells his fiery Disciples in such cases, Luke 9. you know not what Spirit you are of; I came not to destroy mens lives, but to save them.

Fourthly,The Land of Canaan a figu­rative Land, it and the peo­ple attended with miracles. As to that particular cafe of the Land of Canaan, I ask, whether that Land and Nation, the people of it, whom the Land spued out, and the people of Israel, whom the Land recieved, were not all of them typical and figurative, and attended with extracrdinary, supernatural, and miraculouus Considerations? Further, may we not as well ex­pect, to pass over to Ireland, France, or Holland, on dry land (as Israel from Egypt toward Canaan-land) and to tumble down City Wals and Castles, with the sound of Rams-hornes, &c. at to think of a material or literal Antitype or parallel, now in these Gospel-daies?

Hath not the irreconcileable Disproportion and Dissimilitude, between that Land of Canaan, and all others, been alleadged by some, against the most conscientious and able in this Controversie, Master Cotton, and that without any reply of his, or any [Page 61]man else, as unto that great Argument, of the diffe­rence between the Land of Canaan, and all other Lands that are, or ever have been, or shall be?

And since the Proposer of this Question is pleased to mention Lev. 20. I ask, Is not this the Ground, even of Israels ceremonial and typical holi­ness, touching their not eating of Swines Flesh,Israel a Nation separated from all Lands to God. and all unclean Beasts and Fowl? verse 25. I am Iehovah you God, who have separated you from other people: and verse 25. Therefore I have se­parated these unclean Beasts and Fowle from you, as unclean: and verse 26. You shall be holy unto me, for I Iehovah am holy, and have severed you from other People, that you should be mine.

Did not all these unclean Beasts and Birds, signi­fie men in Gospel-times, from whom we ought not to separate in civil converse, as the Iews did, Act. 10. for then we must go out of the World, 1 Cor. 5. but in spiritual communion and Worshipping of God, 1 Cor. 6. Come out from among them, and be ye separated, and touch no unclean thing, and I Will recieve you, and be a Father unto you, &c. The Israel and people of God, the onely type of Gods Israel in Canaan.

Doth not Master Cotton himself acknowledge, that this punishing of the Idolater, in the Land of Canaan was typical, and that the Antitype is onely the Church of Christ, which ought not to purge out Idolaters: which Church (whether Congrega­tional, as Master Cotton holds) or National, as o­thers; Yet I ask, what weapons hath either the one or the other, as Christs Church, or Wise, but Spiritual? &c. what can be then the Result from this, Lev. 20. but that the Israel and people of God, who are (Nazarites, or) separated unto him, from [Page 62]all the people of the World, ought to touch no uncleanness; and not onely to separate from Re­ligious Idolatry, All Gods peo­ple are separa­ted unto him­self. but even to separate from, and ab­hor that Moral Idolatry, Covetousness, and to hold no Spiritual Society with that man, being calld a Saint or Brother, who covets this Worlds goods? which thing, is not to be once named, among the Saints, Ephes. 5.

But fifthly, I ask, What is this to all the Nati­ons of the World, who, as Nations, are all parts of the World, and lie (faith Iohn) in wickedness, in Idola­tries and Superstitions, rolling and changing as Waves of the Sea, in restless Lusts, and Passions of all sorts? &c.

Did not God wink at the Nations, Act. 17. and is he not still pleased to wink at those numberless Nations of the World, unto whom the sound of a Saviour reacheth not?The State of all the numberless numbers of the Sons of men, without Christ in the world. How wonderful are the Dominions of the Grand Seigniour (the Turkish Empe­rour) and the mighty Empire of the Persians, the great Mogul, the Chinois, the Tartars, and the many millions of millions of the Sons and Daughters of Men, who in all Ages and Nations pass on in outward Peace, Prosperity and Glory, amongst some of whom, God may call some to fear him, and love the Lord Iesus?

But for any of these whole Nations to be become Christians, A National Church a fi­ction, and not found in Christs Testament. that is, to be anointed with Christs Spi­rits; I ask, Whether such a thing be found in Christs Testament, or be in experience true, of the Body of this, or any other Nation?

Sixthly, Whatever be the pretence and mist, which Satan casteth, I ask (with a famous obser­ver [Page 63]once Lord Chancellour of England) Whether all Violence in Religion, be not for some sinister cause and Interest? Jehu pretends and boasts, Come, see my zeal for the God of Israel, &c. He acted glori­ously,Magistrates act zealously for an Interest. with wonderful Activity, Impartiality, and (seeming) Piety; And yet I will visit the blood of Jehu, saith the Lord (Hos. 1.) for, he took not heed with all his Heart, &c. For, having got the Throne of Jeroboam, to maintain that Throne and Crown, he goes on in the sins of Jeroboam, and kept up still the worship of the Calves, which Jeroboam had set up.

What a wonderful noyse an sound have those three Greek names, Idolatry, Heresie, Blasphemy, The World scar'd by strange names. made in the world, to the scaring and affrightment of poor people, in both Popish and Protestant Coun­tries? But let the Zeal of the most Zealous out­cries be examined in plain English, and let the Zea­lous (even such as make profession of the most re­formed National Ministeries, in the most Reform­ed Churches) I say, lot the most Zealous impartially Examine; and it shall be found, that the Bottome and Root of the matter, is a plain Merchandizing with the word of God, and as it, was in Rome, and is (Omnia Roma, cum precis, &c) a very Sale of Law and Gospel, Moses and Christ, Heaven and Hell, God him­self, and the Soules of men.

I truely honour the many excellent Persons, Ministers pre­tend zealously but for an In­terest. and the excellent Abilities, both humane and Divine, of many, that have profest, and do, the Nations Mini­stery or Service.

I confess, there is a due of Temporals, to such as Minister Spirituals; but withall I ask, What is it [Page 64]but a Trade and Living, but a Merchandising for gain, when men profess they cannot, without so much or so much, preach Christ Jesus?

Surely the Apostacia hath been most wonderful and dreadful.The mainte­nance of Christs true Ministers. None can say but that the Lord Jesus did send out such Preachers of his Truth, as did trust him, and Lacked nothing; who did as freely give, as freely they had received; who did labour spiritually, and, upon defect of supplies (through the poverty or coldness of the Saints) did labour with their own hands: and other course for his Messengers (in most infinite wisdom) took he none, nor will his true Ministers and Prophets desire he should: and whatever other Prudential Images and Inventions are set up, will he disclaim and judge, when he ap­pears in flaming fire, &c.

What should be so free in the world,What more free, and yet what more bought and sold then light? as divine and heavenly light? and yet what is so frequently and so dearly sold, as that Light? (I speak as to the external preaching of many holy Truths.)

I shall desire to be corrected, if Ierre in the Piety or Charity of the Question; and ask, If any man can possibly, by rules of Christ Jesus, profess a Ministe­nance to him and his? Yea, although he have so much Civility, as not to make a Bargain, for so much or so much; yet if there be an implicite Ex­pectation or Dependance, upon such a Service or Ministery, for a Salary, maintenance, &c. I ask, (Whatever the Person, Mercenary light his Gifts, Experiences, Light be) whether is Calling and Standing be not as truely Mercenary and Unchristian, as his that stands at the Corners of the Streets in dark Nights, with [Page 65]ready lights and linkes, offering to go with any call (presuming on a pay) and therefor his word is to every likely passenger, Will you have a light Sir?

Lastly, I ask, Whether (as the Lord Jesus speaks of false Prophets) we any not discern false Doct­rines,Bloody fruits of a (pretended) holy Root. Tenents, and Opinions, by the horrible fruits, which this bitter Root hath brought forth, to the slaughter of so many thousands, and ten thousand times then thousand of mankinde, Religiously and Zealously (as it pretended) hunting one another, as wild Beasts, Monsters, Idolaters, Hereticks Blasphe­mers? &c.

Yea, And which may cause a Soul, truly in love with Christ Iesus, to tremble; this above all other, hath been that bloody Knife, that hath so many thousand and then thousand times stab'd the Lord Iesus to the Heart, in the bloody hunting of so many his Servants and Followers, as the greatest Hereticks, Blasphemers, &c. both in this and other Nations.

The sum of the fifteenth Question.

Whether the Examiner hath not set himself to confute Paul, Quest. 15 saying it is not easie to finde, that the Heathen should not make a Graven Image; nor any marvel, that they should by the forme of some Creature, represent him, &c. Whereas Paul proves, that the Eternal power and Godhead, are so manifest, that they are without excuse, [Page 66]who knowing God, do not glorifie him as God, &c. but change the glory of God into an Image? &c.

First,Andsw. I ask, Whether the Proposer of these Questions expresseth not very little of that Chri­stian Moderation, The Examiner unchristianly dealt with. and Equity, and Equanimity of Spi­rit, which a Follower of Christ Jesus pretends to, in setting the words (which bear a better sence) yea and the Heart of the Examiner upon the Rack, by infinuating little less, then that he hath set himself to contradict and fight against God himself, and his most holy Spirit in Paul, his Servant and Penman? Whereas a more sober and Dove-like Christian Eye will read no more, but a faithful and Christian plea, for moderate and Christian thoughts, to all the Nations and Generations of the World; who although by the hightned power of Reason, they may possibly attaine to (as above hath been dis­coursed, by the light of Nature) many Convictions and Confessions of a Godhead; The Natural e­stute of all and the very best of mankind. Yet is it not so facile and easie for them (having so many thousand clogs and chaines, of barbarous Ignorance, and Education, and Lusts hanging on them) to soare so high, with the wings of meer Natural corrupted Reason, as to to finde the true God, and the true Way of glorify­ing God acceptably in Christ Iesus. Yea I ask, Whe­ther this is possible to be attained unto (as above­said?) But rather that this place of Paul, Rom. 1. implies, that the wisest and most industrious of the Sons of Men, will be found guilty of gross Negli­gence and undervaluing of God, and of being insla­ved by many corrupt Lusts, Examples, Customes, [Page 67]Fear of men, Tradition of Fathers, and of not improv­ing that Power of Reason, and understanding in them­selves so far, and so high, as they ought and might also do?

Secondly, I ask, If it be easie for the Nations of the World to escape and miss these Rocks of Idola­try,All the Nations of the World, wandring in I­dolatry and su­perstition.Superstition, Will-worship, &c. how comes it to pass, that all the Generations of mankinde, from the first Creation and Fall of Man to this day (the Phoeni­cians, the Chaldeans, the Egyptians, the Persians, the Grecians, the Romans, and the many millions of mil­lions of wise and understanding men, not onely the Pagans, but the Turks, the Iewes, the Papists, and carnal Protestant, should so stupendiously and con­stantly wander from the glorifying of God, as God, but by invented Images, and Representations of Su­perstition, Will-worship, darken his Glory? &c.

Thirdly, If it be so easie to escape Idolatry, Su­perstition: Will-worship, &c. How is it that the holy Spirit record, how easily, how wonderfully,Gods owne peo­ple and choicest Servants hardly kept from Su­perstition and Will-worship, &c. and fearfully, Gods owne people (Aaron the Leader, and all Israel with him) slipt into the Idolatry of the Gol­den Calf? yea and afterwards, the whole ten Tribes of twelve (Gods owne people) apostate to the Calves (againe) of Jeroboam?

How is it, that not onely the Godly Kings of Iudah, neglected the demolishing of the high pla­ces, and the reforming of what was notoriously Superstitious, and that not onely Solomon built houses for the gods of his Wives, but even David, and thirty thousand of Israel with him, brings up the Arke of God (the signe of Gods presence) with wonderfull Solemnities shootings and rejoycings, [Page 68]until they met with Perez-Uzzah, the Breach of Uz­zah, the signal of Gods displeasure?

How is it, that not onely many shall seek to en­ter, and shall not be able;Christ Iesus not easily found of, not onely preten­ders, but Cor­dial Intenders. and Israel obtained not that which they sought for, as it is written, Rom. 2. But even the tender Love, and Dove, and undefiled of Christ Iesus (Cant. 5.) rising up to open to her Be­loved, she findes him agrieved at her unkindness, and gone; she sought him, but she found him not; she called him, but he gave no answer?

Fourthly,The divisions of Reuben, yea e­ven of Iudah. How is it, that not onely God sendeth Antichristians strong Delusions, which so hold their Understanding, Conscience, Iudgement, and Affections, that they really belive Lyes, notorious and great Lyes; but even at this Day among our selves, the Consciences of Gods children and people (in whom the blessed fear and love of God hath shined) how are they (I say) divided each from other, not onely Ephraim against Manasseh, and Manasseh against Ephraim, and both against Iudah, but even Iudah a­gainst Iudah, Insomuch that Gods people at this day have not onely occasioned that reproachfull terme of Sectaries; because of their separation from the National Churches, gathering themselves into separate Congregations, but even from their Sects and Divisions among themselves? And I ask, whe­ther this shall not be, and must continue, until the blessed time of one Heart, and one Spirit, and one Lip, which God will vouchsafe to all his people?

Fifthly, Since every Way, Manner or Form of Worship, of Church, of Ministery, of Prayer, of Bap­tisme, &c. (that onely excepted which the Lord Iesus appointed) is an Invention, an Image, a molten [Page 69]or carved Image; And consequently,Gods people full of Images, how much more the Nations. the many strange waies, and kindes, and formes of Protestant Churches, National, Provincial, Diocesan, Parochi­al, Presbyterian, Independent, Separated, Half-separa­ted, Baptized one way, a second, a third way (as to their various Formes and Constitutions) are but Images and Pictures, and none but one of them (if any of them be yet) according to the first pattern; And since Gods own people, have had a great share and hand in such framings, &c. both in England, Scot­land, France, Low-Countries, &c. I ask, If it be not much more easie for the poor Nations of the World, who sit in darkness (as of old) to erect Images of Gold and Silver, Wood, Stone, &c. and of late, Waies and Manners of Worship (though more subtle and myste­rious, yet) as real Images, as those of the grossest Composition?

Lastly, I ask, If there be not a deep and heaven-designe,Gods designe to suffer the Nati­ons, and his own people, to wan­der and feel the want of his holy Spirit, in the use of all means. of the most holy and onely wise God, thus to suffer the world and his people also, to divide and scatter, and dissipate themselves; Thus to cause the holy Scriptures, amongst both Papists and Prote­stants (the pretended Rule of Life and Light unto all their waies and Consciences) to be so Pen'd, so Written, so translated, that as it was said of Iesus Christ, he was given for a stumbling Block, and Rock of offence, as well as for a Rock and Foundation to his people: So, may it not also be said of the holy Scripture, and the texts and writings thereof, from whence so many, and so wonderfully different per­swasions and Consciences are risen?

In particular, I ask, If it have not been wonder­fully easie, from the seeming light of Nature and [Page 70] Scripture too, to slide into the many wandrings and Labyrinths of consciences now extant, which though but Threds and Strawes, yet do hold the conscience as with Chaines of Adamant, until the holy and blessed Spirit of God discover and dissolve? &c.

If there be any Bowells (therefore) of pity in us, toward poor sinners, like our selves; If any sence of the mercies and pitie of Christ Iesus to our selves, How should we compassionate the Captiva­ted and (sometimes) the striving and relucting souls of thousands, about these and the like Opini­ons?

How many thousands and ten thousands of Gods ancient Friends and Acquaintance,The Iewes Con­scientious plea from Scripture. the Iewes, will say unto us, How can that Iesus whom you pre­tend, be the true Messiah, the anointed of God, he whom all the Prophets told of, whom all the Fathers lookt for? How did he deliver us from the Roman yoakes? how hath he redeemed us, these 1600 years since, from all our Enemies, in the Lands of our Dispersions and Scatterings?

How many thousand Papists will tell us, that Ie­sus the Son of Mary, he is the blessed Messiah that was to come? and why should we not believe him, that plainly said, This is my Body? Is he not able to make good his word, in a real and corporal pre­sence? Did he not say to Peter, thou art Peter, and upon this Rock will I build my Church; To thee will I give the Keys of the kingdom of heaven?

How many thousand will tell us, that the great and wonderful mystery of the holy Trinity is beyond their understanding and reach; and they cannot be­lieve and die for that which passeth their compre­hension; [Page 71]as also, that the knots of holy Scripture (be­sides those of Reason) are very great and wonder­ful?

How many thousands are perswaded that the se­veral Orders in the government of Christs House and Kingdom, The several conscientious pleas of the more knowing and most godly persons in Eng­land. are not manifested in vain unto us, in the Word of God, & in particular, the order of Bishops?

Nor are there thousands and then thousands want­ing, who will (triumphantly) ask us, What that lay­ing on the hands of the Presbytery was?

How many Consciences will ask how we can dare to say, that Christ Jesus died not for all, when so ma­ny Scriptures speak of the propitiation for the sins of the whole world?

And why (say they) shall the power of Nature be so slighted, when Christ Jesus tells us, that he would, but Jerusalem would not?

And how is that doctrine (say they) so infalli­ble, of the impossibility of a final breach between Christ Jesus and Believers; when so many Caveats, Warnings, Items, are given us nor to fall; and so many dreadful examples (especially in these times) of the departure of so many from Christ Jesus, to the world with Demas and Judas, to honour and prefer­ment with Diotrephes, to lusts, and pleasures, and ma­ny abominations, with the stony ground?

How many are assaulted by Satan, to question the Godhead of the Son of God, and of the Holy Spirit, and of the truth of the holy Scriptures; Whether there are no more holy Scriptures but these; and whether the Translations and infallible, and which are to be rested or relied on?

Oh how merciful, how pitiful are the bowels of [Page 72]the Lamb of God, to poor wandring sinners? And how sierce, how cruel are the thoughts of his Cor­rival Antichrist, who makes it so casie to be born againe, to have Gods Spirit, to the Orthodox, to be truely Zealous against Idolaters, Blasphemers, He­reticks? &c.

The sum of the sixteenth Question.

Whether Idolaters may not be punished, Quest. 16 because the Magistrate doth not know the heart of the Idolaters; and whether this op­poseth not the word of God by Moses, and the punishment of the worshippers of the Calfe, and Baal, and the Prophets of Baal?

Unto which may be added the seventeenth Que­stion, viz:

VVhether Idolaters may not be convinc­ed by Acts, Quest. 17 as well as a Murtherer, and thereby the heart of the Idolater is discove­red? for the Murtherer is discovered guilty, because of Malice in his heart.

As also the eighteenth.

VVhether of two sins, Quest. 18 that which is dis­cerned ought not to be punished; because the other is not punished, for want of dis­cerning?

First, Answ. Not to respect what hath been said, as [Page 73]to the Distinction of Idolatry, as to the nature of ci­vil Magistracie and its power, the different dispen­sations of God, divers times, and divers waies, and at last by his Son; To the Fathers in familes, to Moses and the Prophets in the typical Land of Ganaan, and at last all the world over, by his most glorious and dear Son, God blessed for ever!

I ask, first, Whether the Examiner can be fairly charged, to bring it in as a reason, that Idolatry should not be punished, because the Magistrate doth not know the heart of the Idolater? The Spaniards sacrificing mil­lions of mtn to that grand Ido! of the world, the Indian gold And will all that the Examiner speaks there of the heart, be fairly cast up and amount to more, then the fore­mentioned distinction of Religious and moral Idola­try, and that opened by that so famous instance of the Spaniards, in the West-Indies, who cryed out a­gainst the poor Indians, Idolaters, Idolaters, Heathens, worshippers of the Sun; and yet themselves did most notoriously bow down to the Golden God, the Indians Gold (as all Europes Nations, and England more or less) and in a sordid and bloody devoti­on, did sacrifice to that Golden Images, so many thousands, yea millions of the Inhabitants? It is incredible how many millions of mankind were there destroyed (as their own Cardinal — wrote to the Emperour Charles the fifth) as Idolaters, Blas­phemers, &c. But it is very credible and easie to be­lieve, what stumbling blocks, such their Covetous­ness and Cruelties were, to the poor Indians, inso­much that they abhorr'd to hear the Spanish Priests to talk of Heaven, whither the Spaniards were said to go; whose Covetousness and Cruelties they thought would never send them to a place of Bles­edness.

Secondly, I ask, Whether those Examples of punishing the Worshippers of the Calfe, and of Baal, and of Baals Priests, are presidential and binding unto all the Nations of the World? And whe­ther the Paralleling of all Times, to that ceremoni­al Time,The new piecing up of the vaile of the temple. and all places to that typical and ceremoni­al place, be not indeed (upon the point) a new piecing up of the vaile of the Temple, which the right hand of the God of Heaven hath rent, and a preferring of Moses the Servant, before the Lerd Fesus the Son, yea and (consequently) a denying of the Lord Iesus, the great Messiah, to be yet come?

Thirdly, I ask, If these Examples be now pre­sidential,The Bishops root and branch, and all faise Ministers ought to be put to death. Whether if there were such Civil Ma­gistrates Monarchs of the world as formerly (yea and however) whether it be not the duty of all the Magistrates in the World, to destroy (even beyond all compare and Imagination) the greatest part, if not almost all the Inhabitants of the whole World, for some false Worship, Idolatry, and one Golden Calf or another?

Yea I ask, Whether by this rule, the State of England,, then favouring the Nonconformitant and Presbyterian, ought not onely to have abolished E­piscopacy (branch and root) but also to have slain the Bishops by the sword? And by this rule, whe­ther all false and Antichristian Ministers, whether Bishops, Priests, Monks, Friers, Parsons, Vicars, Curates, Deanes, Doctors, Chaplains, &c. yea and all several Priests in the World, ought not without mercy to be put to death?

Yea, I ask, If this State of England should re­sent [Page 75]the Presbytery of England, Scotland, &c. as false:Presbyterian and Indepen­dent Ministers put to death. And if another Power or Parliament should revolve, in the constant turning of the Wheeles of Provi­dence) and should condemn the Independent Mini­sters, to be as false as Presbyters; Where will this bloody Issue stop? What Heaps upon Heaps? How would (by this Doctrine) not onely this hopeful Commonweal, but also the whole world, be turned to Shambles, and Akeldama's, Fields of blood? for must we not slay the worshippers of Calves as Baal, as Moses and Elias did?

Fourthly, As to the instance of Murther, I ask, If there be not three apparent differences between civil crimes against the State, and those of spiritu­al nature against God, his worship? &c.

First, There are no generations of men, nor ne­ver were in the world, but by the dark light of na­ture, have condemned these four sins, viz. Murther, Four sins which all mankinde have agreed to condemn not so about Religion. Adultery, Thest, Lying, as inconsistent to the con­verse of man with man: But all the Generations and Nations of men, have most constantly differed, and varied into many thousand differences about the true God, and his waies of worship, &c.

Secondly, Those four sorts of Sinners, Mur­therers, Adulterers, Thieves and Lyers, are easily convinced and ashamed (Ier. 6.) they cannot but confess themselves sinners, and justly punished, &c. But Idolaters all the world over are ready to cry out (houres, and yeares,Civil transgres­sions more dis­cernable them, Spirituals. and ages together) Great is our Diana. And however (Tit. 3.) an Heretick or obsti­nate, withdrawn from Christs admonition, hath some checkings and convincings in his owne con­science; yet both Papists, and Turkes, and Iews, and [Page 76] Pagans that are serious, have trampled over Posts and Prisons, Torments and Deaths, to keep their Consciences.

Thirdly,Without Civil Order, no Civi­lity; without spi­ritual, no Chri­stianity. Without some Order of Civiltie (more or less) some civil Officers of Iustice to punish those four sins (especially) it is impossible that men can live (as men, and not as Beasts or worse) together, &c. But notwithstanding several Religions in one Nation, in one Shire, yea in one Family; if men be either truly Christian, like unto Christ. Fesus, whom they pretend to follow, or but truly Civil, and walk but by the rules of Humanity and Civility; Families, Townes, Cities, and Commonweals (in the midst of Spiritual Differences) may flourish.

Fourthly,Spiritual plagues the sorest. I ask, As to the punishing of the Idola­try, and all other transgressions of Spiritual account, Are, the wounds and deaths of the two edged sword, proceeding from the mouth of Christ Fesus, little, and of no estimation with us? Are Levi's impartiall slayings of Brethren, Sisters, Fathers, Mo­thers, &c. (Deut. 33.) Is the delivering up of the Nations of the world (Rom. 1.) to such unnatural and monstrous Lusts, And the Chaines of strong Lyes and Delusions upon all the Antichristian World, no dread nor terrour with us? Ephraim is joyned to Idols, let him alone (especially now in more spiritual and Gospel-times) is far more dread­full and horrible ten thousand sold, then cutting off for murther, &c.

And I end this Question,A fourth plague added to the three of Davids choice. with this Quere: If it had pleased the most holy and onely wise, to have added one Judgement more to Davids choice of the three sore plagues, Sword, Famine, and Pestilence; I say [Page 77]If he had been pleased to add a fourth, to wit, a giving up to the least of sins, the least hiding of his holy Countenance, &c. would not David, yea our selves (if our Hearts be after Gods and Davids) chuse ten thousand times all the first three, then the least Spiritual stroke of Blindness, Hardness from the sear of God? Isa. 63.

The nineteenth Question.

Whether Asa did well in bringing the the people into Covenant, Quest. 19 since as the Ex­miner saith, he might thereby have made many turn Hypocrites, whereas the people swore with all their heart? &c. And al­though Hypocrisie do follow, yet this flows from the Corruption of the hypocrite, and not from the holiness of the command.

I have before, and it is else where discovered, Answ. the figurative Nature of this Land of Canaan, that people miraculously cast out, and the seed of Abra­braham and Israel miraculously brought in; their Kings & Judges immediately designed and stirred up by God, as the Saviours, and types of the great Saviour to come: these were anointed, as also were their Prophets and Priests, in figure of that great King, Prophet, and Priest, Christ Fesus: All which, with all those figurative Ceremonies and miraculous goings of God with that people, is acknowledged by so many of Gods people, and by Master Cotton in [Page 78]this Controversie; and that the people of God in the New Testament is the onely Antitype; as also that there is no Footstep nor Colour, in the New Testa­ment of Christ Fesus, for a National Church or Cove­nant: And therefore,

I ask, First, Whether this be not an overthrow­ing of the whole designe of God concerning Christ Iesus, and a denying of him yet to be come; and to have fulfilled the National and Ceremonial figures? But since we say he is come,Christ Fesus his Testament e­nough for Chri­stians, although we had never heard of Moses. and hath brought the discovery of his Fathers displeasure, otherwise dispensed then was in former times, to the Fathers and the Prophets; Is not his Testament compleat, and the Revelation of his Fathers minde full in all matters, as to his Servants and Followers, although we had never heard of Meses, and although it should have pleased God to have concealed the whole Old Testament from us?

I Further ask,The difference between Israel and other Nati­ons. Whether Asa did compel any Na­tion that had not been so miraculously bought and brought by God as Israel was, into Covenant with him? And may indeed a King now, if he conquer all Nations, compel and force them all to swear to serve his God, to make a Covenant and Contract with him, and this under pain of death, as Asa did? Did or might Asa, or any of the Kings of Israel or Iudah, so compel other Nations, which they did or might have conquered, and that under pain of death?

Is not Christ Iesus the truly and onely King of Is­rael? And is not his sword, his two-edged sword, and his mighty weapons, spiritual (2 Cor. 10.) en­tering into the very Hears, and Spirit, and Conscience, and thoughts of the Heart?

Secondly, I ask, If this poor Nation of England and Scotland, &c. have not heard the voice of the God of heaven out of the whirlwind (as in Iob) de­claring himself in thundring language, and dialects of Blood, Distractions, and Destructions, about this National League and Covenant?The wonderful Character of Gods jealousie upon the Scorish National Cove­nant. Were ever two Nations so solemnly, and with such seeming glori­ous Holiness, united, to make this Island an holy Land, and to purge out, as out of an holy Land and Aire (as Canan was) all Idolatry, Schisme, and Hereticks? And were there ever more evident Characters of the Iealousie and displeasure of the most High, written upon such Covenants, such Conjunctions?

Or was there ever (almost) such a miraculous De­cision of the controversie, between the Covenanters themselves, about the Interpretations of it?

And hath not the most holy and invisible God made bare his holy Arme, and written it in Natio­nal letters of blood, that he that runs may read it, That this National Covenanting, and National Churching, and National compelling, and National conforming (as to the Soules and Consciences of men, and as to the worship of the God of heaven) is but Levitical and Ceremonial, but Mosaical and Iew­ish, but Unchristian and destructive to the New Testa­ment of Christ, to the freedome of the soul and con­science, to the gratious free breathings of the most holy Spirit of God, perswading and spiritually compelling, the Spirits and Souls of men, to knit the onely true Lovers Knot and Covenant, that Death and Hell, and all the powers of Earth and Hell, Men and Devils, shall never be able to untie?

Thirdly, It was no guilt of Hypocrisie in Asa, to [Page 80]compel that whole Nation, which, according to those figurative times and old Covenant, were mira­culously brought and kept in Covenant with God; The Hypocrisie of Nationall Covenants. upon which the Examiner doth not fix the least charge of Hypocrisie: but now he may (and all men may) ask, why other whole Nations, and all Nati­tions should be forced (like Cattel) by thousands and ten thousands, Cities, Nations, &c. to a Religion, and Covenant, and Worship, which their Forefathers knew not, which their Souls owne not, and their Consciences secretly disclaim as false? &c. Doth not this, as Isaiah tels us, fill a Nation with Hypocri­sie? And hath not this Doctrine filled this Nation (if ever any) with wonderful Hipocrisies, as the Ci­vil Sword and power of compulsion hath fallen by Gods most holy providence, into the hands of Pagan, or Popish, or Protestant, or Presbyterian, or In­dependent, (if perse cuting) Consciences?

I ask further, Is there not a two fold Hypocrisie, First,A tu of old Hy­pocrisie amongst Pro [...]. that which is more hidden and secret, such as Achitophels with David, and Fudas with Christ Iesus, Thieves and Traytors in the Bosome, &c. Yet outwardly true, faithful, holy, Cordial? &c.

Secondly, That which is more open, evident and plausible, such as that of the ten Tribes, pro­ fessing the name of the God of Israel, and yet with-all, the Worship of the Calves; and Ieroboams Feasts and Priests, and other his Inventions; and moreo­ver, living without the life of the true God of Is­rael.

In the late Wars, some that professed to side with the Parliament, voted in the House, sat in Committees; yea fought for the Parliament, Lawes, [Page 81]and Liherties, &c. yet lay they like Traitours in the Bosome, as after was discovered. Others fought for the Parliament, Lawes and Liberties, and yet joyn'd openly with the King, fought under his Colours, and pretended onely the name of that (to wit, holi­ness and the Love of God) which they hated more then Sin, and Hell, and Damning.

Or as in our Streets dayly, we finde two sorts of Beggers, one speaks such wants,Antichristian hypocrisie ill­strated. so predicates Christ Iesus, so prayes for you, that many are taken & mov­ed to real pity and compassion, and yet deceived. A second sort, profess the Trade of Begging, they keep open those Sores, which they will not have heal'd; they steal or get Children to beg with, they abhor to labour, and make a Trade of Hypocrisie: Tis true, that they crie up the name of Christ Iesus too, and pray for you; but if you put not into their mouth, how soon fall they from blessing to cursing! &c.

Of this second sort,The pretended Christian Nati­ons found An­tichristian. are not the Christian Nations (so call'd) made up and constituted, whether East or West, Greek or Latine, the Popish or Protestant Churches, who like the ten Tribes, and (many of them) like the strange Nations, brought in after the Captivity by Salmanasser, 2 King. 17. They feared the God of Israel and served him, and their owne Gods too; and the Spirit of God concludes of them, that they served their owne Gods, and served not the true God at all?

Is not this apparently the state of thousands and ten thousands and millions of (named) Christians, professing Christ in Word, Tit. 1. but in works de­nying of him, overspread with the Abominations of Religious and moral Idolatries, spiritual and cor­poral [Page 82] Murthers, Whoredomes, Oppressions, Drunken­ness, &c. either as the great Whore (probably the Whore of Rome) actually drunk with the blood of the Saints and Prophets of Iesus, or else thirsting af­ter the day of their bloody fils? &c.

Fourthly,Religious Ra­vishments and horrid Abomi­nations. I ask, Whether as to force the Con­sciences of the Unwilling is a Soul-Rape, so to force the (Ignorant, prophane, and unregenerate) Nations, into a pretended holy fellowship and Communi­on with God, be not ten thousand fold more unho­ly and unrighteous, then to force into the Beds of any Men of Honour, ugly and deformed strangers, yea enemies, yea and impudent Whores and Strumpets? Would the Proposer stile their commands holy, just, good, did the matter concerne but his owne Bed? as who can but know the matter in question so neerly concernes the Lord, being communion, which (Cant. 1.) is no other then the mystical and spiritual Bed of the Lord Iesus?

Did ever God or Man command to do well,The methods of Friendship with God and men. be­fore a ceasing from Evil? Doth God or man ever strike up Covenants of Love, Leagues of Amisy, yea or admit a treaty, before Repentance and Satisfaction for former Injuries, before the Removeall of Force, the laying down of Armes, and the acknowledging the Power and State of such with whom they treat? If these be waies of civility, rightecusness, order, pru­dence, what commands shall they be call'd, what holiness and goodness shall be found in them, which carry written (like the Whores forehead, Rev. 18.) Mysteries, Babylon, Hypocrisies, Dissimulations? &c.

Therefore (lastly) I ask, how much infinitely sweeter are Gods Methods, delighting onely in a [Page 83] willing people? how sweet are the paths of the Lamb of God Christ Jesus, whose true Messengers are Maidens (Pro. 9.) who with Virgin-Chastity and Modesty, invite poor sinners to the heavenly Feast and Banquet? And because three are not onely Ri­vers of pleasures at the right hand of God, but Ri­vers of Fire and Brimstone for the obstinate, they knowing these Terrours of God, perswade, and pull, and compel poor sinners as Brands from the ever­lasting Burnings, &c.

The sum of the twentieth Question.

Whether those portions of Scripture, Quest. 20 that contain principles necessary to Salvati­on, deserve to be call'd and despised by the name of Forms; and whether the Examiner think fit upon the title of formes, to despise the Principles of the Doctrine of Christ Ie­sus, Heb. 6. 2. Whether if the Examiner were ready to starve, or sick neer Death, he would refuse Bread or Physick, because they came in Formes?

1. I ask, Answ. Whether the Proposer of these Questions have fairly collected from any words of the Exa­miner in the quoted ninth Section, that the Examiner doth call any Principle, necessary to Salvation, or despise them under the name of Formes; or doth despise those Principles of the Doctrine of Christ, Heb. 6. under the title of Formes? or whether he do [Page 84]simply, or without all due consideration, contend against the Title, or the substance of a Forme?

For can it be supposed,Of outward Forms of wor­ship. that the Examiner should plead so much for the Light of the holy Scripture and the holy Spirit of God, and yet to want that light of Reason, as not to know that form a dat esse; and (although there are very intricate Disputes de formie internis & externis, and whence the forms of creatures are produced) to imagine that any thing in the world should have a being (much less the best and perfectest, spiritual and heavenly things) and be formless? or that there should be so much visible Acknowledgements, service or Worship of God left in the world, as of the Word and Prayer, (which the Exa­miner is known to approve and practise) without some form and order, without which it must prove a Chaos, a Babel and confusion?

Besides,Several sorts of Forms pretend­ing all to be Christs are not these his very words excepted a­gainst, [Do yet make so much of outward Forms, as to force men to bow down to them?]

In which, doth there not fairly seem to be couch­ed this double Assertion,

First, That there are many sorts of outward forms, Forms of Confessions, Forms of Prayers, Formes of Churches, Formes of Discipline, Formes of Wor­ship, &c.

Secondly, That every Sect and Sort are wofully apt to force one another to bow down unto their owne most excellent waies and manners, of which they severally and respectively are so and so per­swaded: And is not this most wofully and lamentably true, in all Nations, in all Religi­ons, in all Sects of all sorts, now extant among [Page 85]our selves, and upon all the Face of the whole Earth?

Secondly, I ask,Of doctr [...] necessary [...] [...] ­vation. If the Proposer walk not upon a most dangerous Bridge, whiles he disputes of Prin­ciples necessary to Salvation? And indeed, whether both Papist and Protestant are not both in the woods, while they force whole Nations to believe many Doctrines necessary to Salvation, and yet wind up all in one, viz. to believe as the Church believes? For if they prove but obedient Sons to the doctrine of their Mother the Church (although they wholly want the Life and Spirit of God their (pretended) Father, yet how have such Children been ten thou­sand times more accepted, then such who cannot see nor live, but by their owne Eyes and Faith, and desire to taste, to examine and try all things, and to hold fast that onely which they are perswaded comes from God?

Againe,Fundamentals of Religon. notwithstanding several numbers of Fundamentals, which others both Papists and Pro­testants are pleased to assert: Yet I ask, what we think of the short word of the Lord Iesus, Mark 16. 16. He that Believeth and is Baptized, shall be saved? yea whether upon the point, the first of these two be not absolutely necessary; because he pincheth onely upon not Believing as Damnable; He that be­lieveth not, shall be damned?

And howsoever some grant that as to the visible profession of the Christian Religion, It is danger [...] to say, with how little faith God will save. a distinct know­ledge of Christ Jesus is necessary, Yet we know what is extant abroad of a possibility of Salvation, without an express and distinct knowledge of the name of Christ, according to that of Heb. 1. He that [Page 86]comes to God, must believe that God is, and that he is a Rewarder of them that diligently seek him. And I ask, Whether (although it be a duty to work out Salvation with fear and trembling, and to grow in the Grace and Knowledge of the Lord Iesus) yet is it not very presumptuous and dangerous to set a Ne­plus infra, a stint and bound of so much Knowledge, and so much grace of Christ (as to the degrees of it) without which there is no Salvation.

I ask,Two of the Principles Heb. 6. of great controversie. once more, from that Heb. 6. VVhether (al­though I question not but that both the Proposer and Examiner believe four of these Principles, viz. Repentance, Faith, the Resurrection and Iudgement, yet) whether the Proposer be able to dissolve the doubts of thousands, as to those other two, the Doctrine of Baptismes, and the Laying on of hands; concern­ing which, the more Conscientious and tender the People of God are, about the true worship of God and Christ Jesus, the more they finde their loss, about the holy waies and means of it?

Thirdly, I ask, What have been most of all the Forms, and Prescripts of Doctrine and worship (since the great Apostacie and falling away) but meer Formes and Pictures, without the power and life of Godliness? In which respect, may I not say in the Language of Iames, As the Body without the Spi­rit, and Faith without works is dead; So, what have been the several National Models, Platforms, Frames and Forms,The meer For­malities of State-Forms of worship. of the Ecclesiastical Govern­ments (which the Fathers have built, and the Children have broke) either in the East or Western Churches, even to the last, and Youngest, and Fairest of the Pi­ctures, but Pictures drawn to the Life, and yet but liveless Pictures and Proforma?

I most humbly and thankfully acknowledge the Heavenly discoveries of many Truths of Iesus, wrapt up confusedly even in Babylon it selfe and the people of the God of heaven with them; from whence he hath, and will gloriously redeem them both: I acknowledge the several blessed degrees,Gods light and Gods people wrapt up in the National Re­formations. and increasings of Light, wrapt up in several Clouds of Reformations (so call'd) in our owne and other Nations: I am far from imagining that people should hold nothing, do nothing, &c. for I unfeign­edly desire (as the Scripture speaks) in a Scripture­sence, that all men might be saved; That every Man were a Noble Man, an ingenious Berean, Exa­mining by the Scriptures, and holding fast to the Death, what he believes he hath received from the Father of Lights.

And yet, better sit still, then still rise and fall: Have all the Spirit, the Calling, the Gifts, the Life and the presence of God with them; as those first Messen­gers the Apostles, whose Successours Men yet pre­tend to be?

Were it not better for us to acknowledge,The danger of our own Inven­tions in hea­venly matters. how poor, how naked, how blind, how miserable we are, and to listen to the holy Counsel of Christ Jesus, &c. to buy of him, that blessed Gold and Eye-salve, that white Rayment and fine Linnen, that we may truely see, and be truely rich, and be truely glorious and beautiful; then boasting of our Knowledge, and Abundance, and want of nothing; we prove so grie­vous to the stomach of Christ Jesus, that he vomit us with loathing out of his mouth?

Lastly, I ask, In case we had for unquestionable Fundamentals, a Creed composed by the twelve Apo­stles [Page 88]of the Lamb: That a Synod of heavenly An­gels assembled and concluded of Fundamentals, of Forms of Worship,External force in Spirituals can onely pierce the outside. Ordinations, Ministeries, Main­tenance, &c. (and all without the reach of a Curse, for another Gospel, Gal. 1.) Yet I ask, what rule can be produced from the Testament of Christ Iesus, that these Forms, these Prescripts must be imposed, and beaten into (not the Braines and Hearts of men, which is impossible) but into the outsides and knees of men, with Swords and Staves, that (as Christ Jesus said of the Samaritans) they might worship they know not what? What reason of Christiani­ty, or Civility, that the Talmud of the Iewes, the Alcaron of the Turks, and the Canons of all sorts of Popes must not be questioned? What Scripture or Reason shall force a man to be a Scholar to a Teach­er, and force him to pay for his Teaching; To trust his Ship with a Pilot, and to pay him for his Pi­loting; to trust himself with a Guide, and to pay him for his Conduct, when he believes that Teacher, that Pilot, are dangerously ignorant, that Guide is blind? &c. The mystery and and tyranny of persecuting Teachers. Yea further, from whom he must receive all upon Trust, and not dare (in the very place and time of Teaching) to propose his Doubt, his Question, his Objection, or desire Explanation?

And I add, What Christianity is that, which commands that no Churches be gathered, no Mi­nisters chosen, no Doctrine preached, but what the civil Sword shall say is true and Orthodox? Nay no Magistrate himself chosen, nor any Civil Officer, except he be of our Church, our Way and Consci­ence, as some say is the Mystery and Tyranny of New-Englands practice?

The two and twentieth Question.

If God was to be blessed for putting it into the Heart of a Heathen Magistrate to make Lawes for Religion (Isa. 7.27.) Whe­ther he comes not neer to a curse, Quest. 22 that would take out of the heart of a Christian Magistrate the advancement of true Reli­gion, and perswade him to give a Tolera­ration to the chiese Enemies of Religion, Idolatry and Heresie?

Sure the Proposer highly esteems this Example of Erra 7. for, Answ. not content to mention it in the seventh Question, he attempts to win it by Force and Storming (indeed in a very stormy Language) in this last Question.

To many Branches of the same hath been spo­ken: As to the nature of Civil Magistracie, essential­ly Civil all the world over: As to the power of the Magistrates or Officers designed unto them by the people, as but their Deputies, either Legislative or Executive: As to the perfection of Civil Magistra­cie in its self and in its kind, not capable of Dimi­nution or Addition, by the Magistrates change of Re­ligion, to or from Christianity or any other Religion in the world: As to Artaxerxes his fact,Artaxerxes his favour to the Iewes. not being moved out of any heart to the true Religion; for neither did he, or his people, forsake their owne; but out of a Conquering Terrour of God, he shews, just mercy to his captives and people; he feares [Page 90] wrath to himself and his Sons from that God, whose love and acquaintance he cared not for. But I shall add (with Christs help) these few Queries.

First, Whether this Supposition of making Laws to advance Religion, and especially in a National way, doth not overthrow and Evacuate one great end of the comming of the Lord Jesus, which was to fulfil all those former shadowes of Temple, Altar, Priests, Sacrifice, &c. to tear the veil, to break downe the partition Wall, and with the two edged Sword of his Spirit, (his Word) to conquer poor sinners in a way of love?National holi­ness and sha­dows, &c. abo­lished by Christ Iesus the body and substance. For if Ezra's pattern of carrying Lawes and Authority from this King, to force men to keep the Law of God, in this Iewish Religion, Iew­ish Nation, be a president for all Nations, where is the abolishing of the holy Nation, holy Cities, ho­ly Temples, Altars, Priests? &c. Or ought we not (if Christ Iesus be not come) to have the Officers commanded by the King to be Tole free, verse 24. the Priests, the Levites, the Singers, the Porters, the Nethinims, or Ministers of the house of God?

If it be said, The Morality of such a Law remain­eth, I ask, Whether according to Heb. 7. there being a necessity of the change of the Priesthood, there is not a necessity of the change of the Law also, of that Law of Shadows, the holy Land, holy Temples, holy Priests, holy Swords? &c.

I further ask, If that people of God (the figure of Gods Israel in after-Ages to arise, in all Nations of the world) if they had not been Captivated, but had been in their owne Land, and not restrained by force; whether they ought not to have builded the Altar and Temple, without the Kings command, [Page 91]yea and against it? Yea it is expresly said, chap. 4.Gods people in Spirituals know no Caesar but himself, and dear Son. they were made to cease the building by power and Force; yet they went on, chap. 5. to build again, at the instigation of Haggai and Zachary, notwithstand­ing the prohibition of the King, yet lying in force against them.

And lastly I ask, If these things were not Exam­ples ( [...]. 1 Cor. 10.) or Types, figuring out the free­domes of Gods people, who if not hindred by actu­al Force and Power, ought onely to regard (in Spi­rituals) the Scepter, and Sword, and Crown of the Lord Iesus Christ?

Secondly, I ask, What Lawes this Artaxerxes made for the advancement of Religion? Is not the first of absolute Freedome and Toleration to these poor captive Iewes? Was there any Babylonian or Persian command to go up to Ierusalem, any com­manded to pay, or to offer a peny toward this Ex­pedition? Yea were not the Iewes themselves abso­lutely free, whether to go up to Ierusalem, or stay in Babel; whether to offer to this work one peny, or not, as appeares both by the Decrees of Cyrus, in the first Chapter; of Darius, in the sixth; and of Artax­erxes, in the seventh? Secondly, he decreed bounti­tiful Assistance out of his owne Treasury, toward the building of the Temple, the Sacrifices, &c.

Thirdly, a Decree against any that should oppose, or hinder the building of this House; and therefore (accordingly) whosoever would not do the Law of God, and of the King, judgement must be executed speedily, &c. And chap. 6.11. whosoever should alter Darius his decree, Timber should be pull'd downe from his house, and being set up, he must be [Page 92]hanged thereon, and his house made a dunghil.

If any shall say, The command of God and the King here mentioned, was a command and Law in Spirituals, &c.

I ask, What Law was the Law of Artaxerxes the King? The Law of Artaxerxes, was an abso­lute Law of Toleration of the Iews Con­science, vastly differing from, and opposite to his. was it of commanding the Iewes to his Wor­ship and Conscience, in an Uniformity of Worship to the Nation wherein they were captive? Yea, was it a commanding of the Iewes to their owne Religion, or onely (on his part) a Law of Toleration and Free­dome to practise their owne Religion, Conscience, and Worship, and that with favourable Incouragement from himself?

For (as before) if the force were removed, al­though Artaxerxes should have given them no Countenance nor Incouragement; Yet I ask, whe­ther as Iewes (Gods people and subjects) they ought not of themselves to have departed from Babylor, and from all parts of the World, and to have as­cended to Ierusalem (as the Iews literally dream) to their holy City, and there have built the Temple, and presented their Sacrifices? &c.

Further,The literal and Spiritual Iew. I ask, As Artaxerxes made not one Law either how or when the Iewes should pray, or fast, &c. but left them free to their owne Conscience, to go up, or not to go up to Ierusalem; so when these Kings did makes Lawes in Spirituals (as con­cerning prayer) whether Daniel did not well, in re­fusing to cease praying, or by shutting of his win­dow to give appearance of obedience, though to the extream ruine of life? &c.

And consequently. Whether as the Iewes refused to be subject to any Judicature but Gods alone re­vealed [Page 93]by Moses; So whether Christian Israel and Iews ought to acknowledge any Tribunal but Gods?

Thirdly, I ask, Whether the plain English of not tolerating the Idolater and Heretick, hath not been in all Ages since Christ Iesus, the not tolerating in­deed of Christ Iesus, God manifested in flesh, and both in his owne Person, and in his Followers, the hunt­ing or persecuting of him out of the world?

Was there ever any of the Prophets esteemed so great an Heretick from the Iewish Religion, Christ Iesus ac­counted and hanged as the greatest Blas­phemer and Heretick that was. as Christ Iesus was? was there ever such a Blasphemer of God (as the High Priest esteemed him) as the blessed Son of God; God himself; Christ Iesus? And doth not the many Books of Martyrs, in our owne and other Languages set forth, that under this Hood and Vi­zard, the Devil hath cast the Saints into Prison, Rev. 2. He hath watched to devour the Man-child, Rev. 12. and hunted the Woman the Spouse of Christ Jesus, and her seed: And the great Whore pretend­ing that she drinks the blood of Hereticks, &c. hath been drunk with the blood of the Saints, and Wit­nesses of Iesus? Rev. 17.

Hence will not Reason suspect a Murtherous snare in the Law pretended against Thieves, Robbers, True grounds of suspition, in Spirituals. Whores, &c. and yet most commonly falling upon none but honest and faithful, chast, and modest Per­sons?

Are not these Engines worthily to be questioned, which pretending to take none but Birds of prey, and Wolves, &c. and yet ordinarily catch nothing but harmeless Doves, the Sheep and Lambs? &c.

If it be said, Idolatry, Heresie, &c. are the chiefest Enemies in Religion, &c.

I ask, First, If those very famous Religions, which have pretended themselves the truest in the World, have not been found the greatest Idols? &c.

Secondly,Christ Iesus his Spiritual provi­sion, against Spiritual Ad­versaries. Grant them to be the greatest Ene­mies, yet since Enemies are of two sorts, Spiritual and Corporal, I ask, Whether as Corporal wea­pon are proper against Corporal, so whether Spiri­tual weapons are not only proper against (meerly) Spiritual Adversaries?

Thirdly, Could Christ Iesus so forget himselfe, as not to take sufficient order for Spiritual weapons against all his Spiritual enemies? In a Battel or Fight, by Sea or Land, how apt are men to charge Gene­rals and Commanders, if Ammunition be wanting, &c. Yea in that case, how justly may men complain (as in 88) that Powder was said to be wanting in our own Ships, at our owne doores? And shall i [...] be imagined that the Last Will and Testament of the Son of God, his whole Life, his 40 daies after his Resurrection, and those Gifts, which upon his Tri­umph in Heaven he sent upon men, should leave his Army, his Family, his Kingdome, his Wife, unprovi­ded, &c. so that in the very day of the Battel, they must be forced to the Forge of the Philistims to bor­row Swords, Halberts, Guns, Pikes, Prisons, Hal­ters, against Idolaters, Hereticks? &c.

Fourthly, I may end and ask, in the Proposers owne words (whether he be not neer a Curse, that would change the two-edged Sword of Gods Spirit, the word of God, for a Sword of steel, in the hand of Civil Officers; and the Arme of the eternal Spirit of God, for an arme of Flesh? &c.

And if blessed are Christs peace-makers,Christs Cursings and Blessings. and Christs persecuted (Matth. 5.) how neer to a curse doth he come, that brings not Buckets to quench, but Bellowes to kindle the Fire of Gods Jealousie against State Inventions; the Fires of persecutions and hunting of Christs Saints, the Fires of devour­ing Wars amongst the Nations, for their respective Religions and Consciences? How neer to a curse doth he come, who under a Cloak of Christian Ma­gistrate, True Religion, Zeal against Idolaters, Here­ticks, &c. shall conceal a Dagger (which yet, I hope this Proposer knowingly doth not) stabbing at the heart of God, his Christ, his Spirit, his Saints, his pure Worship, yea and at the Heart of all Civil peace and Civil Magistracie, and Civility it self throughout the whole World?

And therefore lastly, I ask, Whether these two Examining Worthies shall not be wrapt up in the everlasting Armes of Blessedness it self, while they improve their Talents uprightly, and impartially, in the further Examination of this Fire of Zeal in question? Yea and whether not onely these two honourable Senatours, but the most renowned Se­nate of the world (the Parliament it self) shall not be truly crowned with the Lawrells of true Nobility, as the Bereans were, while they Candid­ly and Impartially Examine whether these things are so or no?