Chapter VI: Part 6

_Truth._ I answer, as before, concerning the blind guides, in case there be no civil offence committed, the magistrates, and all men that by the mercy of God to themselves discern the misery of such opposites, have cause to lament and bewail that fearful condition wherein such are entangled: to wit, in the snares and chains of Satan, with which they are so invincibly caught and held, that no power in heaven or earth but the right hand of the Lord, in the meek and gentle dispensing of the word of truth, can release and quit them.

[Sidenote: A difference between the true and false Christ and Christians.]

Those many false Christs, of whom the Lord Jesus forewarns, Matt. xxiv. 5, 11, have suitably their false bodies, faith, spirit, baptism, as the Lord Jesus hath his true body, faith, spirit, &c., Ephes. iv. 5; correspondent also are their weapons, and the success, issue, or operation of them. A carnal weapon or sword of steel may produce a carnal repentance, a show, an outside, a uniformity, through a state or kingdom; but it hath pleased the Father to exalt the Lord Jesus only _to be a Prince_, armed with power and means sufficient _to give repentance to Israel_, Acts v. 31.

[Sidenote: The worship of unbelieving, unregenerate persons.]

Accordingly, an unbelieving soul being dead in sin, although he be changed from one worship to another, like a dead man shifted into several changes of apparel, cannot please God, Heb. xi. 6. And consequently, whatever such an unbelieving and unregenerate person acts in worship or religion, it is but sin, Rom. xiv. [23.] Preaching [is] sin, praying, though without beads or book, sin; breaking of bread, or Lord’s supper, sin; yea, as odious as the oblation of swine’s blood, a dog’s neck, or killing of a man, Isa. lxvi. [3.]

But faith is that gift which proceeds alone from the Father of lights, Phil. i. 29, and till he please to make his light arise and open the eyes of blind sinners, their souls shall lie fast asleep—and the faster, in that a sword of steel compels them to a worship in hypocrisy—in the dungeons of spiritual darkness and Satan’s slavery.

[Sidenote: The danger and mischief of a civil sword in soul matters, which makes the civil magistrates deeply guilty of all those evils which he aims to suppress. That cannot be a true religion which needs carnal weapons to uphold it. Persecutors beget a persuasion of their cruelty in the hearts of the persecuted. Antoninus Pius’s golden act.]

_Peace._ I add, that a civil sword, as woeful experience in all ages hath proved, is so far from bringing, or helping forward an opposite in religion to repentance, that magistrates sin grievously against the work of God, and blood of souls, by such proceedings. Because as commonly the sufferings of false and anti-christian teachers harden their followers, who being blind are by this means occasioned to tumble into the ditch of hell after their blind leaders, with more inflamed zeal of lying confidence: so, secondly, violence and a sword of steel, beget such an impression in the sufferers, that certainly they conclude, that indeed that religion cannot be true which needs such instruments of violence to uphold it; so that persecutors are far from [a] soft and gentle commiseration of the blindness of others.[139] To this purpose it pleased the Father of spirits, of old, to constrain the emperor of Rome, Antoninus Pius, to write to all the governors of his provinces to forbear to persecute the Christians; because such dealing must needs be so far from converting the Christians from their way, that it rather begat in their minds an opinion of their cruelties, &c.[140]

CHAP. XLI.

[Sidenote: Isa. ii. 4; Mic. iv. 3; Isa. xi. 9; concerning Christ’s peaceable kingdom, discussed.]

_Peace._ The next scripture against such persecution, is that of the prophet Isa. ii. 4, together with Mic. iv. 3, _They shall beat their swords into ploughshares, and their spears into pruning-hooks._ Isa. xi. 9, _There shall none hurt or destroy in all the mountain of my holiness._

[Sidenote: Mr. Cotton’s excellent interpretation of those prophecies.]

Unto which it pleased Mr. Cotton to say, “That these predictions do only show, first, with what kind of weapons he should subdue the nations to the obedience of the faith of the gospel, not by fire and sword, and weapons of war, but by the power of the word and Spirit of God, which,” saith he, “no man doubts of.”

“Secondly, those predictions of the prophets show what the meek and peaceable temper will be of all true converts to Christianity; not lions nor leopards, not cruel oppressors nor malignant opposers, nor biters one of another: but do not forbid them to drive ravenous wolves from the sheepfold, and to restrain them from devouring the sheep of Christ.”

[Sidenote: His doctrine and practice condemned by that interpretation.]

_Truth._ In this first excellent and truly Christian answer, methinks the answerer may hear a voice from heaven, _Out of thine own mouth will I judge thee._ For what can be said more heavenly, by the tongues of men and angels, to show the heavenly, meek temper of all the soldiers of the Lamb of God, as also to set forth what are the spiritual weapons and ammunition of the holy war and battle of the gospel and kingdom of Jesus Christ, for the subduing of the nations of the world unto him?

_Peace._ And yet out of the same mouth, which should not be, saith James, proceeds good and evil, sweet and sour; for he adds, “But this doth not forbid them to drive ravenous wolves from the sheepfold, and to restrain them from devouring the sheep of Christ.”

[Sidenote: Spiritual and mystical wolves.]

_Truth._ In these words, according to the judgment here maintained by him, he fights against the former truth, to wit, that by spiritual weapons Christ Jesus will subdue the nations of the earth to the obedience of the gospel: for by driving away these wolves, he intends not only the resistance and violence which the shepherds of Christ ought spiritually to make, but the civil resistance of the material swords, staves, guns, &c. Whence I argue, that same power that forceth the evil, or wolves, out, forceth the good, the sheep, in; for of the same or like things is the same or like reason: as the same arm of flesh that with a staff beats off a wolf, with a rod and hook brings in the sheep: the same dog that assaulteth and teareth the wolf, frighteth and forceth in the straggling sheep.[141]

CHAP. XLII.

[Sidenote: Acts xx. 29, opened.]

_Peace._ But for the clearer opening of this mystery, I pray explicate that scripture where the Spirit of God is pleased to use this similitude of wolves, Acts xx. 29, out of which, keeping to the allegory, I shall propose these queries.

First, what wolves were these Paul warns of?

_Truth._ Answer. Wolves literally he will not say. Nor, secondly, persecutors of the flock, such as the Roman emperors were, [or] magistrates under him.

[Sidenote: What those wolves were, Acts xx. 29.]

Therefore, thirdly, such as brought in other religions and worships, as the Spirit of God opens it, ver. 30. Such as amongst themselves should speak perverse things, as many anti-christs did, and especially the anti-christ. And I ask, whether or no such as may hold forth other worships or religions, Jews, Turks, or anti-christians, may not be peaceable and quiet subjects, loving and helpful neighbours, fair and just dealers, true and loyal to the civil government? It is clear they may, from all reason and experience in many flourishing cities and kingdoms of the world, and so offend not against the civil state and peace, nor incur the punishment of the civil sword, notwithstanding that in spiritual and mystical account they are ravenous and greedy wolves.[142]

_Peace._ 2. I query, to whom Paul gave this charge to watch against them, ver. 31?

_Truth._ They were not the magistrates of the city of Ephesus, but the elders or ministers of the church of Christ, his mystical flock of sheep, at Ephesus. Unto them was this charge of watching given, and so consequently of driving away these wolves.

[Sidenote: Charges directed to ministers of the spiritual kingdom, falsely applied to the magistrates of the civil.]

And, however that many of these charges and exhortations, given by that one Shepherd, Christ Jesus, to the shepherds or ministers of churches, be commonly attributed and directed, by the answerer in this discourse, to the civil magistrate; yet I desire, in the fear and holy presence of God, it may be inquired into, whether in all the will or testament of Christ there be any such word of Christ, by way of command, promise, or example, countenancing the governors of the civil state to meddle with these wolves, if in civil things peaceable and obedient.

[Sidenote: No word of Christ to the civil magistrate to feed his flock, but to his ministers; who (if true) have spiritual power sufficient against spiritual wolves.]

_Peace._ Truly, if this charge were given to the magistrates at Ephesus, or any magistrates in the world, doubtless they must be able to discern and determine, out of their own official abilities in these spiritual law questions, who are spiritual sheep, what is their food, what their poison, what their properties, who their keepers, &c. So, on the contrary, who are wolves, what their properties, their haunts, their assaults, the manner of taking, &c., spiritually:—and this beside the care and study of the civil laws, and the discerning of his own proper civil sheep, obedient sheep, &c.: as also wolfish oppressors, &c., whom he is bound to punish and suppress.

[Sidenote: Magistrates decline the name of head of the church, and yet practise the headship or government.]

_Truth._ I know that civil magistrates, in some places, have declined the name of head of the church, and ecclesiastical judge; yet can they not with good conscience decline the name if they do the work, and perform the office of determining and punishing a merely spiritual wolf.

They must be sufficiently also able to judge in all spiritual causes, and that with their own, and not with other men’s eyes, no more than they do in civil causes, contrary to the common practice of the governors and rulers of civil states, who often set up that for a religion or worship to God, which the clergy, or churchmen, as men speak, shall in their consciences agree upon.

And if this be not so, to wit, that magistrates must not be spiritual judges, as some decline it in the title supreme head and governor, why is Gallio wont to be exclaimed against for refusing to be a judge in such matters as concerned the Jewish worship and religion? How is he censured for a profane person, without conscience, &c., in that he would be no judge or head? for that is all one in point of government.[143]

[Sidenote: The elect shall not be devoured.]

_Peace._ In the third place, I query, whether the Father who gave, and the Son who keeps the sheep, be not greater than all? Who can pluck these sheep, the elect, out of his hand? which answers that common objection of that danger of devouring, although there were no other weapons in the world appointed by the Lord Jesus. But,

CHAP. XLIII.

[Sidenote: Christ Jesus furnisheth his shepherds with power sufficient to drive away wolves. Tit. i. 9. 10, opened.]

Fourthly, I ask, were not these elders or ministers of the church of Ephesus sufficiently furnished, from the Lord Jesus, to drive away these mystical and spiritual wolves?[144]

_Truth._ True it is, against the inhuman and uncivil violence of persecutors, they were not, nor are God’s children, able and provided; but to resist, drive away, expel, and kill spiritual and mystical wolves by the word of the Lord, none are fit to be Christ’s shepherds who are not able, Tit. i. 9-11. The bishop, or overseer, must _be able by sound doctrine both to exhort and to convince the gainsayers_: which gainsayers to be by him convinced, that is, overcome or subdued, though it may be in themselves ever obstinate, they were, I say, as greedy wolves in Crete, as any could be at Ephesus. For so saith Paul, ver. 10: they were _unruly and vain talkers, deceivers, whose mouths must be stopped, who subverted whole houses_; and yet Titus, and every ordinary shepherd of a flock of Christ, had ability sufficient to defend the flock from spiritual and mystical wolves, without the help of the civil magistrate.

[Sidenote: Job xxvi. 2, 3.]

_Peace._ In this respect, therefore, methinks we may fitly allude to that excellent answer of Job to Bildad, the Shuhite, Job xxvi., _How hast thou helped him that is without power? How savest thou the arm that hath no strength? How hast thou counselled him that hath no wisdom? How hast thou plentifully declared the thing as it is?_

[Sidenote: 5.]

Lastly, I ask, whether, as men deal with wolves, these wolves at Ephesus were intended by Paul to be killed, their brains dashed out with stones, staves, halberts, guns, &c., in the hands of the elders of Ephesus, &c.?[145]

_Truth._ Doubtless, comparing spiritual things with spiritual, all such mystical wolves must spiritually and mystically so be slain. And the witnesses of truth, Rev. xi. 5, speak fire, and kill all that hurt them, by that fiery word of God, and that _two-edged sword in their hand_, Ps. cxlix. 6.

[Sidenote: Unmerciful and bloody doctrine. John vi. 15.]

But oh! what streams of the blood of saints have been and must be shed, until the Lamb have obtained the victory, Rev. xvii. 14, by this unmerciful—and in the state of the New Testament, when the church is spread all the world over—most bloody doctrine, viz., the wolves (heretics) are to be driven away, their brains knocked out, and killed—the poor sheep to be preserved, for whom Christ died, &c.

Is not this to take Christ Jesus, and make him a temporal king by force? John vi. 15. Is not this to make his kingdom of this world, to set up a civil and temporal Israel, to bound out new earthly, holy lands of Canaan, yea, and to set up a Spanish inquisition in all parts of the world, to the speedy destruction of thousands, yea, of millions of souls, and the frustrating of the sweet end of the coming of the Lord Jesus, to wit, to save men’s souls (and to that end not to destroy their bodies) by his own blood?[146]

CHAP. XLIV.

[Sidenote: 2 Cor. x. 4, discussed.]

_Peace._ The next scripture produced against such persecution is 2 Cor. x. 4, _The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and having in a readiness to avenge all disobedience_, &c.

Unto which it is answered, “When Paul saith, _The weapons of our warfare are not carnal, but spiritual_, he denieth not civil weapons of justice to the civil magistrate, Rom. xiii., but only to church officers. And yet the weapons of church officers he acknowledgeth to be such, as though they be spiritual, yet are ready to take vengeance on all disobedience, 2 Cor. x. 6: which hath reference, amongst other ordinances, to the censures of the church against scandalous offenders.”

_Truth._ I acknowledge that herein the Spirit of God denieth not civil weapons of justice to the civil magistrate, which the scripture he quotes, Rom. xiii., abundantly testifies.

Yet withal, I must ask, why he here affirmeth the apostle denies not civil weapons of justice to the civil magistrate? of which there is no question, unless that, according to his scope of proving persecution for conscience, he intends withal that the apostle denies not civil weapons of justice to the civil magistrate in spiritual and religious causes: the contrary whereunto, the Lord assisting, I shall evince, both from this very scripture and his own observation, and lastly by that thirteenth of the Romans, by himself quoted.

First, then, from this scripture and his own observation. The weapons of church officers, saith he, are such, which though they be spiritual, are ready to take vengeance on all disobedience; which hath reference, saith he, amongst other ordinances, to the censures of the church against scandalous offenders.

[Sidenote: The difference of the civil and spiritual estate. Civil weapons most improper in spiritual causes: fitly exemplified by that similitude, 2 Cor. x. 4.]

I hence observe, that there being in this scripture held forth a twofold state, a civil state and a spiritual, civil officers and spiritual, civil weapons and spiritual weapons, civil vengeance and punishment and a spiritual vengeance and punishment: although the Spirit speaks not here expressly of civil magistrates and their civil weapons, yet, these states being of different natures and considerations, as far differing as spirit from flesh, I first observe, that civil weapons are most improper and unfitting in matters of the spiritual state and kingdom, though in the civil state most proper and suitable.[147]

CHAP. XLV.

For—to keep to the similitude which the Spirit useth, for instance—to batter down a stronghold, high wall, fort, tower, or castle, men bring not a first and second admonition, and, after obstinacy, excommunication, which are spiritual weapons, concerning them that be in the church: nor exhortations to repent and be baptized, to believe in the Lord Jesus, &c., which are proper weapons to them that be without, &c.; but to take a stronghold, men bring cannons, culverins, saker,[148] bullets, powder, muskets, swords, pikes, &c., and these to this end are weapons effectual and proportionable.[149]

[Sidenote: Spiritual weapons only effectual in spiritual and soul causes.]

On the other side, to batter down idolatry, false worship, heresy, schism, blindness, hardness, out of the soul and spirit, it is vain, improper, and unsuitable to bring those weapons which are used by persecutors, stocks, whips, prisons, swords, gibbets, stakes, &c., (where these seem to prevail with some cities or kingdoms, a stronger force sets up again, what a weaker pulled down); but against these spiritual strongholds in the souls of men, spiritual artillery and weapons are proper, which are mighty through God to subdue and bring under the very thought to obedience, or else to bind fast the soul with chains of darkness, and lock it up in the prison of unbelief and hardness to eternity.

[Sidenote: Civil weapons not only improper, but unnecessary in spiritual causes.]

2. I observe that as civil weapons are improper in this business, and never able to effect aught in the soul: so although they were proper, yet they are unnecessary; for if, as the Spirit here saith, and the answerer grants, spiritual weapons in the hand of church officers are able and ready to take vengeance on all disobedience, that is, able and mighty, sufficient and ready for the Lord’s work, either to save the soul, or to kill the soul of whomsoever be the party or parties opposite; in which respect I may again remember that speech of Job, _How hast thou helped him that hath no power?_ Job xxvi. 2.

[Sidenote: No earthly kings or governors will be so served, as we pretend to serve the King of kings.]

_Peace._ Offer this, as Malachi once spake, to the governors, the kings of the earth, when they besiege, beleaguer, and assault great cities, castles, forts, &c., should any subject pretending his service bring store of pins, sticks, straws, bulrushes, to beat and batter down stone walls, mighty bulwarks, what might his expectation and reward be, but at least the censure of a man distract, beside himself? &c.

[Sidenote: Ps. xlv. 4. The white troopers.]

_Truth._ What shall we then conceive of His displeasure, who is the Chief or Prince of the kings of the earth, and rides upon the word of truth and meekness, which is the white horse, Rev. vi. and Rev. xix., with his holy witnesses, the white troopers upon white horses, when to his help and aid men bring and add such unnecessary, improper, and weak munition?

[Sidenote: Spiritual ammunition, Eph. vi. 6, applied; material and spiritual artillery unfitly joined together. An alarm to civil or earthly rulers.]

Will the Lord Jesus (did He ever in his own person practise, or did he appoint to) join to his breastplate of righteousness, the breastplate of iron and steel? to the helmet of righteousness and salvation in Christ, a helmet and crest of iron, brass, or steel? a target of wood to His shield of faith? [to] His two-edged sword, coming forth of the mouth of Jesus, the material sword, the work of smiths and cutlers? or a girdle of shoe-leather to the girdle of truth? &c. Excellently fit and proper is that alarm and item, Ps. ii. 10, _Be wise, therefore, O ye kings_—especially those ten horns, Rev. xvii., who, under pretence of fighting for Christ Jesus, give their power to the beast against Him—and _be warned, ye judges of the earth: kiss the Son_, that is, with subjection and affection, acknowledge Him only the King and Judge of souls, in that power bequeathed to His ministers and churches, _lest his wrath be kindled_, yea, _but a little_; then, blessed are they that trust in Him.

CHAP. XLVI.

[Sidenote: Concerning the civil ruler’s power in spiritual causes discussed.]

_Peace._ Now, in the second place, concerning that scripture, Rom. xiii., which it pleased the answerer to quote, and himself, and so many excellent servants of God have insisted upon to prove such persecution for conscience:—how have both he and they wrested this scripture, not as Peter writes of the wicked, to their eternal, yet to their own and other’s temporal destruction, by civil wars and combustions in the world?

My humble request, therefore, is to the Father of lights, to send out the bright beams of the Sun of righteousness, and to scatter the mist which that old serpent, the great juggler, Satan, hath raised about this holy scripture, and my request to you, divine _Truth_, is for your care and pains to enlighten and clear this scripture.

[Sidenote: Rom. xiii. speaks not at all of spiritual but civil affairs.]

_Truth._ First, then, upon the serious examination of this whole scripture, it will appear, that from the 9th verse of the 12th chapter to the end of this whole 13th chapter, the Spirit handles the duties of the saints in the careful observation of the second table in their civil conversation, or walking towards men, and speaks not at all of any point or matter of the first table concerning the kingdom of the Lord Jesus.[150]

For, having in the whole epistle handled that great point of free justification by the free grace of God in Christ, in the beginning of the 12th chapter he exhorts the believers to give and dedicate themselves unto the Lord, both in soul and body; and unto the 9th verse of the 12th chapter he expressly mentioneth their conversation in the kingdom, or body, of Christ Jesus, together with the several officers thereof.

[Sidenote: The scope of Rom. xiii.]

And from the 9th verse to the end of the 13th [chapter], he plainly discourseth of their civil conversation and walking one toward another, and with all men, from whence he hath fair occasion to speak largely concerning their subjection to magistrates in the 13th chapter.

[Sidenote: Love to man the duty of the whole second table.]

Hence it is, that [at] ver. 7 of this 13th chapter, Paul exhorts to performance of love to all men, magistrates and subjects, vers. 7, 8, _Render, therefore, to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe nothing to any man, but to love one another: for he that loveth another hath fulfilled the law._

[Sidenote: How love fulfilleth the law.]

If any man doubt, as the papists speak, whether a man may perfectly fulfil the law, every man of sound judgment is ready to answer him, that these words, _He that loveth hath fulfilled the law_, concerneth not the whole law in the first table, that is, the worship and kingdom of God in Christ.

Secondly, That the apostle speaks not here of perfect observation of the second table, without failing in word or act toward men, but lays open the sum and substance of the law, which is love; and that he that walks by the rule of love toward all men, magistrates and subjects, he hath rightly attained unto what the law aims at, and so in evangelical obedience fulfils and keeps the law.

Hence, therefore, again in the 9th verse, having discoursed of the fifth command in this point of superiors, he makes all the rest of the commandments of the second table, which concern our walking with man,—viz., _Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet: and if there be any other commandment—to be briefly comprehended in this saying, namely, thou shalt love thy neighbour as thyself._

And verse 10, _Love worketh no ill to his neighbour, therefore, love is the fulfilling of the law_, that is, as before, the law concerning our civil conversation toward all men, magistrates or governors, and fellow subjects of all conditions.

CHAP. XLVII.

[Sidenote: Rom. xiii. so interpreted even by them that held persecution for conscience.]

_Peace._ Although the scripture is sufficient to make the man of God perfect, and the fool wise to salvation, and our faith in God must be only founded upon the rock Christ, and not upon the sand of men’s judgments and opinions: yet, as Paul allegeth the judgment and sayings of unbelievers for their conviction, out of their own tenents and grants, “So I pray you to set down the words of one or two, not unbelievers in their persons, but excellent and precious servants and witnesses of God in their times, whose names are sweet and precious to all that fear God,—who, although their judgment ran in the common stream, viz., ‘That magistrates were keepers of the two tables, defenders of the faith against heretics,’ and, notwithstanding whatever they have written for defence of their judgments, yet the light of truth so evidently shined upon their souls in this scripture, that they absolutely denied the 13th of the Romans to concern any matter of the first table.”

[Sidenote: Calvin’s judgment of Rom. xiii.]

_Truth._ First, I shall produce that excellent servant of God, Calvin, who, upon this 13th to the Romans, writes,[151] Tota autem hæc disputatio est de civilibus præfecturis; itaque frustra inde sacrilegam suam tyrannidem stabilire moliuntur, qui dominatum in conscientias exerceant:—“But,” saith he, “this whole discourse concerneth civil magistrates, and, therefore, in vain do they who exercise power over consciences, go about from this place to establish their sacrilegious tyranny.”[152]

[Sidenote: God’s people loth to be found, yet proved persecutors.]

_Peace._ I know how far most men, and especially the sheep of Jesus, will fly from the thought of exercising tyranny over conscience, that happily they will disclaim the dealing of all with men’s consciences: yet, if the acts and statutes which are made by them concerning the worship of God be attended to, their profession—and that out of zeal according to the pattern of that ceremonial and figurative state of Israel—to suffer no other religion nor worship in their territories, but one—their profession and practice to defend their faith from reproach and blasphemy of heretics by civil weapons, and all that from this very 13th of the Romans—I say, if these particulars and others, be with fear and trembling, in the presence of the Most High, examined, the wonderful deceit of their own hearts shall appear unto them, and how guilty they will appear to be of wresting this scripture before the tribunal of the Most High.

_Truth._ Again, Calvin, speaking concerning fulfilling of the law by love, writes thus on the same place: Sed Paulus in totam legem non respicit; tantum de officiis loquitur, quæ nobis erga proximum demandantur a lege:—That is, “Paul hath not respect unto the whole law, he speaks only of those duties which the law commands towards our neighbours.” And it is manifest, that in this place by our neighbours he means high and low, magistrates and subjects, unto whom we ought to walk by the rule of love, paying unto every one their due.

Again, Cæterum Paulus hic tantum meminet secundæ tabulæ, quia de ea tantum erat quæstio:—“But Paul here only mentioneth the second table, because the question was only concerning that.”

[Sidenote: Calvin confesseth that the first table, concerning God’s worship, is not here, in Rom. xiii. touched.]

And again, Quod autem repetit, complementum legis esse dilectionem, intellige (ut prius) de ea legis parte, quod hominum societatem spectat? Prior enim legis tabula quæ est de cultu Dei minime hic attingitur:—“But in that he repeateth, that love is the fulfilling of the law, understand as before, that he speaks of that part of the law which respects human society; for the first table of the law, which concerneth the worship of God, is not in the least manner here touched.”[153]

[Sidenote: Beza upon Rom. xiii.]

After Calvin, his successor in Geneva, that holy and learned Beza, upon the word ἀνακεφαλαιοῦται, _if there be any other commandment it is summed up in this, thou shalt love thy neighbour as thyself_, writes thus:[154]—Tota lex nihil aliud quam amorem Dei et proximi præcipet; sed tamen cum apostolus hoc loco de mutuis hominum officiis disserat, legis vocabulum ad secundum tabulam restringendam puto. “The whole law,” saith he, “commands nothing else but the love of God, and yet, nevertheless, since the apostle in this place discourseth of the duties of men one toward another, I think this term _law_ ought to be restrained to the second table.”[155]

CHAP. XLVIII.

_Peace._ I pray now proceed to the second argument from this scripture, against the use of civil weapons in matters of religions, and spiritual worship.

_Truth._ The Spirit of God here commands subjection and obedience to higher powers, even to the Roman emperors and all subordinate magistrates; and yet the emperors and governors under them were strangers from the life of God in Christ, yea, most averse and opposite, yea, cruel and bloody persecutors of the name and followers of Jesus: and yet unto these, is this subjection and obedience commanded. Now true it is, that as the civil magistrate is apt not to content himself with the majesty of an earthly throne, crown, sword, sceptre, but to seat himself in the throne of David in the church: so God’s people, and it may be in Paul’s time, considering their high and glorious preferment and privileges by Jesus Christ, were apt to be much tempted to despise civil governors, especially such as were ignorant of the Son of God, and persecuted him in his servants.

[Sidenote: Paul writes not to the Roman governors to defend the truth, and to punish heretics.]

Now then I argue, if the apostle should have commanded this subjection unto the Roman emperors and Roman magistrates in spiritual causes, as to defend the truth which they were no way able to discern, but persecuted—and upon trust from others no magistrate, not persuaded in his own conscience, is to take it:—

Or else to punish heretics, whom then also they must discern and judge, or else condemn them, as the Jews would have Pilate condemn the Lord Jesus, upon the sentence of others—I say, if Paul should have, in this scripture, put this work upon these Roman governors, and commanded the churches of Christ to have yielded subjection in any such matters, he must, in the judgment of all men, have put out the eye of faith, and reason, and sense, at once.[156]

CHAP. XLIX.

[Sidenote: Paul’s appeal to Cæsar discussed.]

_Peace._ It is said by some, why then did Paul himself, Acts xxv. 11, appeal to Cæsar, unless that Cæsar, (though he was not, yet) he ought to have been a fit judge in such matters?

[Sidenote: If Paul had appealed to Cæsar in spiritual things, he had committed five evils.]

_Truth._ I answer, if Paul, in this appeal to Cæsar, had referred and submitted simply and properly the cause of Christ, his ministry and ministration, to the Roman emperor’s tribunal, knowing him to be an idolatrous stranger from the true God, and a lion-like, bloody persecutor of the Lord Jesus, the Lamb of God,—I say, let it be considered, whether or no he had committed these five evils:—

The first, against the dimmest light of reason, in appealing to darkness to judge light, to unrighteousness to judge righteousness, [to] the spiritually blind to judge and end the controversy concerning heavenly colours.

Secondly, against the cause of religion, which, if condemned by every inferior idolater, must needs be condemned by the Cæsars themselves, who, Nebuchadnezzar-like, set up their state images or religions, commanding the world’s uniformity of worship to them.

Thirdly, against the holy state and calling of the Christians themselves, who, by virtue of their subjection to Christ, even the least of them, are in spiritual things above the highest potentates or emperors in the world who continue in enmity against, or in an ignorant, natural state without Christ Jesus. This honour, or high exaltation have all his holy ones, to bind, not literally but spiritually, their kings in chains, and their nobles in links of iron. Ps. cxlix. 8.

Fourthly, against his own calling, apostleship, or office of ministry, unto which Cæsar himself and all potentates, in spiritual and soul-matters, ought to have submitted; and unto which, in controversies of Christ’s church and kingdom, Cæsar himself ought to have appealed, the church of God being built upon the foundation of the apostles and prophets. Eph. ii. 20.

[Sidenote: Emperors themselves, if Christians, subject to the apostles and churches in spiritual things.]

And, therefore, in case that any of the Roman governors, or the emperor himself, had been humbled and converted to Christianity by the preaching of Christ, were not they themselves bound to subject themselves unto the power of the Lord Jesus in the hands of the apostles and churches, and might not the apostles and churches have refused to have baptized, or washed them into the profession of Christ Jesus, upon the apprehension of their unworthiness?

Or, if received into Christian fellowship, were they not to stand at the bar of the Lord Jesus in the church, concerning either their opinions or practices? were they not to be cast out and delivered unto Satan by the power of the Lord Jesus, if, after once and twice admonition, they persist obstinately, as faithfully and impartially as if they were the meanest in the empire? Yea, although the apostles, the churches, the elders, or governors thereof, were poor and mean, despised persons in civil respects, and were themselves bound to yield all faithful and loyal obedience to such emperors and governors in civil things.

Were they not, if Christians, bound themselves to have submitted to those spiritual decrees of the apostles and elders, as well as the lowest and meanest members of Christ? Acts xvi. And if so, how should Paul appeal in spiritual things to Cæsar, or write to the churches of Jesus to submit to them [in] Christian or spiritual matters?

Fifthly, if Paul had appealed to Cæsar in spiritual respects, he had greatly profaned the holy name of God in holy things, in so improper and vain a prostitution of spiritual things to carnal and natural judgments, which are not able to comprehend spiritual matters, which are alone spiritually discerned. 1 Cor. ii. 14.

[Sidenote: Lawful appeals in civil things to civil magistrates.]

And yet Cæsar, as a civil, supreme magistrate, ought to defend Paul from civil violence, and slanderous accusations about sedition, mutiny, civil disobedience, &c. And in that sense, who doubts but God’s people may appeal to the Roman Cæsar, an Egyptian Pharaoh, a Philistian Abimelech, an Assyrian Nebuchadnezzar, the great Mogul, Prester John, the great Turk, or an Indian Sachem?[157]

CHAP. L.

_Peace._ Which is the third argument against the civil magistrates’ power in spiritual and soul-matters out of this scripture, Rom. xiii.?

_Truth._ I dispute from the nature of the magistrates’ weapons, ver. 4. He hath a sword, which he bears not in vain, delivered to him, as I acknowledge from God’s appointment in the free consent and choice of the subjects for common good.

We must distinguish of swords.

[Sidenote: Four sorts of swords mentioned in the New Testament.]

We find four sorts of swords mentioned in the New Testament.

First, the sword of persecution, which Herod stretched forth against James, Acts xii. 1, 2.

Secondly, the sword of God’s Spirit, expressly said to be the word of God, Ephes. vi. [17]. A sword of two edges, carried in the mouth of Christ, Rev. i. [16], which is of strong and mighty operation, piercing between the bones and the marrow, between the soul and the spirit, Heb. iv. [12].

Thirdly, the great sword of war and destruction, given to him that rides that terrible red horse of war, so that he takes peace from the earth, and men kill one another, as is most lamentably true in the slaughter of so many hundred thousand souls within these few years in several parts of Europe, our own and others.

None of these three swords are intended in this scripture.

[Sidenote: The civil sword.]

Therefore, fourthly, there is a civil sword, called the sword of civil justice, which being of a material, civil nature, for the defence of persons, estates, families, liberties of a city or civil state, and the suppressing of uncivil or injurious persons or actions, by such civil punishment, it cannot, according to its utmost reach and capacity, now under Christ, when all nations are merely civil, without any such typical, holy respect upon them, as was upon Israel, a national church—I say, cannot extend to spiritual and soul-causes, spiritual and soul-punishment, which belongs to that spiritual sword with two edges, the soul-piercing,—in soul-saving, or soul-killing,—the word of God.[158]

CHAP. LI.

[Sidenote: Tribute, custom, &c., merely civil recompences for civil work.]

_Truth._ A fourth argument from this scripture, I take in the sixth verse, from tribute, custom, &c.: which is a merely civil reward, or recompence, for the magistrates’ work. Now as the wages are, such is the work; but the wages are merely civil—custom, tribute, &c.: not the contributions of the saints or churches of Christ, proper to the spiritual and Christian state. And such work only must the magistrate attend upon, as may properly deserve such civil wages, reward, or recompence.

[Sidenote: Magistrates called by God, _God’s ministers_.]

Lastly, that the Spirit of God never intended to direct, or warrant, the magistrate to use his power in spiritual affairs and religious worship, I argue from the term or title it pleaseth the wisdom of God to give such civil officers, to wit, ver. 6, _God’s ministers_.

Now at the very first blush, no man denies a double ministry.

[Sidenote: The spiritual ministry.]

The one appointed by Christ Jesus in his church, to gather, to govern, receive in, cast out, and order all the affairs of the church, the house, city, or kingdom of God, Eph. iv.; 1 Cor. xii.

[Sidenote: The civil ministry or service.]

Secondly, a civil ministry, or office, merely human and civil, which men agree to constitute, called therefore a human creation, 1 Pet. ii. [13], and is as true and lawful in those nations, cities, kingdoms, &c., which never heard of the true God, nor his holy Son Jesus, as in any part of the world beside, where the name of Jesus is most taken up.

From all which premises, viz., that the scope of the Spirit of God in this chapter is to handle the matters of the second table—having handled the matters of the first, in the twelfth:—since the magistrates of whom Paul wrote, were natural, ungodly, persecuting, and yet lawful magistrates, and to be obeyed in all lawful civil things: since all magistrates are God’s ministers, essentially civil, bounded to a civil work, with civil weapons, or instruments, and paid or rewarded with civil rewards:—from all which, I say, I undeniably collect, that this scripture is generally mistaken, and wrested from the scope of God’s Spirit, and the nature of the place, and cannot truly be alleged by any for the power of the civil magistrate to be exercised in spiritual and soul-matters.

CHAP. LII.

[Sidenote: What is to be understood by _evil_, Rom. xiii. 4.]

_Peace._ Against this I know many object, out of the fourth verse of this chapter, that the magistrate is to avenge, or punish, _evil_: from whence is gathered that heresy, false Christs, false churches, false ministries, false seals, being evil, ought to be punished civilly, &c.

_Truth._ I answer, that the word κακὸν is generally opposed to civil goodness, or virtue, in a commonwealth, and not to spiritual good, or religion, in the church.

Secondly, I have proved from the scope of the place, that here is not intended evil against the spiritual, or Christian estate handled in the twelfth chapter, but evil against the civil state in this thirteenth, properly falling under the cognizance of the civil minister of God, the magistrate, and punishable by that civil sword of his as an incivility, disorder, or breach of that civil order, peace, and civility, unto which all the inhabitants of a city, town, or kingdom, oblige themselves.

_Peace._ I have heard, that the elders of the New England churches—who yet out of this thirteenth of Romans maintain persecution—grant[159] that the magistrate is to preserve the peace and welfare of the state, and therefore that he ought not to punish such sins as hurt not his peace. In particular, they say, the magistrate may not punish secret sins in the soul: nor such sins as are yet handling in the church, in a private way: nor such sins which are private in families—and therefore, they say, the magistrate transgresseth to prosecute complaints of children against their parents, servants against masters, wives against husbands, (and yet this proper to the civil state). Nor such sins as are between the members and churches themselves.

And they confess, that if the magistrate punish, and the church punish, there will be a greater rent in their peace.

_Truth._ From thence, sweet Peace, may we well observe,

First, the magistrate is not to punish all evil, according to this their confession.

The distinction of private and public evil will not here avail; because such as urge that term _evil_, viz., that the magistrate is to punish evil, urge it strictly, _eo nomine_; because heresy, blasphemy, false church, false ministry, is evil, as well as disorder in a civil state.

[Sidenote: Some give to the magistrate what is not his, and take from him that which is proper to him.]

Secondly, I observe, how they take away from the magistrate that which is proper to his cognizance, as the complaints of servants, children, wives, against their parents, masters, husbands, &c. Families as families, being as stones which make up the common building, and are properly the object of the magistrates’ care, in respect of civil government, civil order, and obedience.[160]

CHAP. LIII.

_Peace._ I pray now, lastly, proceed to the author’s reason[161] why Christ’s disciples should be so far from persecuting:—that they ought to bless them that curse them, and pray for them that persecute them, because of the freeness of God’s grace, and the deepness of his counsels, calling them that are enemies, persecutors, no people, to become meek lambs, the sheep and people of God, according to 1 Pet. ii. 10, _You which were not a people, are now a people_, &c.; and Matt. xx. 6, some come at the last hour, which if they were cut off because they came not sooner, would be prevented, and so should never come.

Unto this reason, the answerer is pleased thus to reply.[162]

First, in general; we must not do evil that good may come thereof.

[Sidenote: Toleration discussed.[163]]

Secondly, in particular, he affirmeth, “that it is evil to tolerate seditious evil doers, seducing teachers, scandalous livers;” and for proof of this, he quotes Christ’s reproof to the angel of the church at Pergamos, for tolerating them that hold the doctrine of Balaam; and against the church of Thyatira, for tolerating Jezebel to teach and seduce, Rev. ii. 14, 20.

_Truth._ I answer, first, by assenting to the general proposition, that it is most true, like unto Christ Jesus himself, a sure foundation, 1 Cor. iii. 11. Yet what is built upon it, I hope by God’s assistance to make it appear, is but hay and stubble, dead and withered, not suiting that golden foundation, nor pleasing to the Father of mercies, nor comfortable to the souls of men.

It is evil, saith he, to tolerate notorious evil doers, seducing teachers, scandalous livers.

In which speech I observe two evils:

First, that this proposition is too large and general, because the rule admits of exception, and that according to the will of God.

[Sidenote: Evil is always evil, yet permission of it may in case be good.]

1. It is true, that evil cannot alter its nature, but it is alway evil, as darkness is alway darkness, yet,

2. It must be remembered, that it is one thing to command, to conceal, to counsel, to approve evil, and another thing to permit and suffer evil with protestation against it, or dislike of it, at least without approbation of it.

Lastly, this sufferance, or permission, of evil, is not for its own sake, but for the sake of good, which puts a respect of goodness upon such permission.

[Sidenote: God’s wonderful toleration.]

Hence it is, that for God’s own glory’s sake, which is the highest good, he endures, that is, permits, or suffers, the vessels of wrath, Rom. ix. 22. And therefore, although he be of pure eyes and can behold no iniquity, yet his pure eye patiently and quietly beholds and permits all the idolatries and profanations, all the thefts and rapines, all the whoredoms and abominations, all the murders and poisonings; and yet, I say, for his glory’s sake, he is patient, and long permits.

Hence for his people’s sake (which is the next good, in his Son), he is oftentimes pleased to permit and suffer the wicked to enjoy a longer reprieve. Therefore he gave Paul all the lives that were in the ship, Acts xxvii. 24.

Therefore, he would not so soon have destroyed Sodom, but granted a longer permission, had there been but ten righteous, Gen. xviii. 32. Therefore, Jer. v. 1, had he found some to have stood in the gap, he would have spared others. Therefore gave he Jezebel a time, or space, Rev. ii. 21.

Therefore, for his glory’s sake, hath he permitted longer great sinners, who afterward have perished in their season, as we see in the case of Ahab, the Ninevites, and Amorites, &c.

[Sidenote: Deut xxiv.]

Hence it pleased the Lord, not only to permit the many evils against his own honourable ordinance of marriage in the world, but was pleased, after a wonderful manner, to suffer that sin of many wives in Abraham, Jacob, David, Solomon, yea, with some expressions which seem to give approbation, as 2 Sam. xii. 8, 24.[164]

_Peace._ It may be said, this is no pattern for us, because God is above law, and an absolute sovereign.

_Truth._ I answer, although we find him sometimes dispensing with his law, yet we never find him deny himself, or utter a falsehood: and therefore when it crosseth not an absolute rule to permit and tolerate—as in the case of the permission of the souls and consciences of all men in the world—I have shown, and shall show further, it doth not, it will not, hinder our being holy as he is holy, in all manner of conversation.

CHAP. LIV.

_Peace._ It will yet be said, it pleaseth God to permit adulteries, murders, poisons: God suffers men, like fishes, to devour each other, Hab. i. 14; the wicked to flourish, Jer. xii. 1; yea, sends the tyrants of the world to destroy the nations, and plunder them of their riches, Isa. x. [5, 6.] Should men do so, the world would be a wilderness; and beside we have command for zealous execution of justice, impartially, speedily.

[Sidenote: Two sorts of commands, both by Moses and Christ.]

_Truth._ I answer, we find two sorts of commands, both from Moses and from Christ, the two great prophets and messengers from the living God, the one the type or figure of the later. Moses gave positive rules, both spiritual and civil; yet also, he gave some not positive but permissive, for the common good. So the Lord Jesus expoundeth it.

[Sidenote: Matt. xix. 7, 8.]

For whereas, the Pharisees urged it, that Moses commanded to give a bill of divorcement and to put away, the Lord Jesus expoundeth it, _Moses for the hardness of your hearts suffered_, or permitted, Matt. xix. 7, 8.

[Sidenote: The permission of divorce in Israel.]

This was a permissive command, universal to all Israel, for a general good, in preventing the continual fires of dissensions and combustions in families: yea, it may be murders, poisons, adulteries, which that people, as the wisdom of God foresaw, was apt, out of the hardness of their heart, to break out into, were it not for this preventing permission.

Hence it was, that for a further public good sake, and the public safety, David permitted Joab, a notorious malefactor, and Shimei and Adonijah, &c. And civil states and governors, in like cases, have and do permit and suffer what neither David nor any civil governors ought to do or have done, were it not to prevent the hazard of the whole, in the shedding of much innocent blood, together with the nocent, in civil combustions.

_Peace._ It may be said, Joab, Shimei, Adonijah, &c., were only, as it were, reprieved for a time, and proves only that a season ought to be attended for their punishment.

_Truth._ Answ. I answer, I produce not these instances to prove a permission of tares—anti-christians, heretics—which other scriptures abundantly prove, but to make it clear, against the answerer’s allegation, that even in the civil state permission of notorious evil doers, even against the civil state, is not disapproved by God himself and the wisest of his servants in its season.

CHAP. LV.

[Sidenote: Usury in a commonweal, or civil state, lawfully permitted.]

_Truth._ I proceed. Hence it is that some generals of armies, and governors of cities, towns, &c., do, and, as those former instances prove, lawfully permit some evil persons and practices. As for instance, in the civil state, usury: for the preventing of a greater evil in the civil body, as stealing, robbing, murdering, perishing of the poor, and the hindrance, or stop, of commerce and dealing in the commonwealth. Just like physicians, wisely permitting noisome humours, and sometimes diseases, when the cure or purging would prove more dangerous to the destruction of the whole, a weak or crazy body, and specially at such a time.

Thus, in many other instances, it pleased the Father of lights, the God of Israel, to permit that people, especially in the matter of their demand of a king, wherein he pleaded that himself as well as Samuel was rejected.

[Sidenote: Permission of the tares in the field of the world for a twofold good. 1. Of the good wheat. 2. Of the whole world, the field itself.]

This ground, to wit, for a common good of the whole, is the same with that of the Lord Jesus commanding the tares to be permitted in the world; because, otherwise, the good wheat should be endangered to be rooted up out of the field or world also, as well as the tares. And therefore, for the good sake, the tares, which are indeed evil, were to be permitted: yea, and for the general good of the whole world, the field itself, which, for want of this obedience to that command of Christ, hath been and is laid waste and desolate with the fury and rage of civil war, professedly raised and maintained, as all states profess, for the maintenance of one true religion—after the pattern of that typical land of Canaan—and to suppress and pluck up these tares of false prophets and false professors, anti-christians, heretics, &c., out of the world.

Hence _illæ lachrymæ_: hence Germany’s, Ireland’s, and now England’s, tears and dreadful desolations, which ought to have been, and may be for the future,—by obedience to the command of the Lord Jesus, concerning the permission of tares to live in the world, though not in the church—I say, ought to have been, and may be mercifully prevented.

CHAP. LVI.

_Peace._ I pray descend now to the second evil which you observe in the answerer’s position, viz., that it would be evil to tolerate notorious evil doers, seducing teachers, &c.

_Truth._ I say, the evil is, that he most improperly and confusedly joins and couples seducing teachers with scandalous livers.

_Peace._ But is it not true, that the world is full of seducing teachers? and is it not true, that seducing teachers are notorious evil doers?