nursing fathers, &c., and Rev. xxi. 24, the kings of the earth shall bring their glory and honour to the new Jerusalem, &c.

when God's

wholly at a loss for

God's wor

ship.

Truth. I answer with that mournful prophet, Ps. lxxiv., A time I see not that man, that prophet, that can tell us how people are long. How many excellent penmen fight each against other with their pens (like swords) in the application of those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John, when and how those prophecies shall be fulfilled!

thers and

Secondly, whenever those prophecies are fulfilled, yet Nursing fa shall those kings not be heads, governors, and judges in mothers. ecclesiastical or spiritual causes; but be themselves judged and ruled, if within the church, by the power of the Lord Jesus therein. Hence saith Isaiah, those kings and queens shall lick the dust of thy feet, &c.

Peace. Some will here ask, What may the magistrate then lawfully do with his civil horn, or power, in matters of religion?

The civil horn or

power being

of a human

cannot but

human ope

Truth. His horn not being the horn of that unicorn, or rhinoceros, the power of the Lord Jesus in spiritual cases his sword not the two-edged sword of the Spirit, constitution the word of God, hanging not about the loins or side, but be of a at the lips, and proceeding out of the mouth of his ration. ministers, but of a human and civil nature and constitution; it must consequently be of a human and civil operation : for who knows not that operation follows constitution? and therefore I shall end this passage with this consideration:

power owes

to the true

The civil magistrate either respecteth that religion and The civil worship which his conscience is persuaded is true, and three things upon which he ventures his soul: or else that and those church of which he is persuaded are false.

Concerning the first; if that which the magistrate

Christ..

1. Approba

tion.

2. Submis

sion.

3. Protection.

The civil magistrate

believeth to be true, be true, I say he owes a threefold duty unto it:

First, Approbation and countenance, a reverent esteem and honourable testimony, according to Isaiah xlix., Rev. xxi., with a tender respect of truth, and the professors of it.

Secondly, Personal submission of his own soul to the power of the Lord Jesus in that spiritual government and kingdom, according to Matt. xviii., 1 Cor. v.

Thirdly, Protection of such true professors of Christ, whether apart, or met together, as also of their estates from violence and injury, according to Rom. xiii.

Now secondly, if it be a false religion, unto which the

owes to false civil magistrate dare not adjoin: yet, he owes,

worshippers.

1. Permis sion.

2. Protection.

First, Permission, for approbation he owes not to what is evil, and this according to Matt. xiii. 30, for public peace and quiet's sake.

Secondly, he owes protection to the persons of his subjects, though of a false worship, that no injury be offered either to the persons or goods of any, Rom. xiii.

Peace. Dear Truth, in this eleventh head concerning the magistrates' power in worship, you have examined what is affirmed the magistrate may do in point of worship; there remains a second, to wit, that which they say the magistrate may not do in worship.

They say, "The magistrate may not bring in set forms of prayer: nor secondly, bring in significant ceremonies : nor thirdly, not govern and rule the acts of worship in the church of God;" for which they bring an excellent similitude of a prince or magistrate in a ship, where he hath no governing power over the actions of the mariners : and secondly, that excellent prophecy concerning Christ Jesus, that his government should be upon his shoulders, Isa. ix. 6, 7.

magistrate's

torn and dis

tracted be

contrary

affirmations,

most godly

Truth. Unto all this I willingly subscribe: yet can I not The civil pass by a most injurious and unequal practice toward the conscience civil magistrate: ceremonies, holy days, common prayer, tween the and whatever else dislikes their consciences, that the divers and magistrate must not bring in. Others again, as learned, as even of the godly, as wise, have conceived the magistrate may approve reformers. or permit these in the church, and all men are bound in obedience to obey him. How shall the magistrate's conscience be herein (between both) torn and distracted, if indeed the power either of establishing or abolishing in church matters be committed to him!

him

of these po

with the

Secondly, methinks in this case they deal with the civil The authors magistrate as the soldiers dealt with the Lord Jesus: sitions deal First, they take off his own clothes, and put upon purple robe, plat a crown of thorns on his head, the knee, and salute him by the name of King of Jews.

a civil magissoldiers

trate as the

bow

the

They tell him that he is the keeper of both tables, he must see the church do her duty, he must establish the true church, true ministry, true ordinances, he must keep her in this purity. Again, he must abolish superstition, and punish false churches, false ministers, even to banishment and death.

dealt with the Lord Jesus.

high com

Thus indeed do they make the blood run down the head The rise of of the civil magistrate, from the thorny vexation of that missions. power which sometimes they crown him with; whence in great states, kingdoms, or monarchies, necessarily arise delegations of that spiritual power, high commissions, &c.

gistrates

ters' con

persuaded

Anon again they take off this purple robe, put him into Pious mahis own clothes, and tell him that he hath no power to and miniscommand what is against their conscience. They cannot sciences are conform to a set form of prayer, nor to ceremonies, nor which other holy days, &c., although the civil magistrate (that most consciences pious prince, Edw. VI., and his famous bishops, afterwards

Y

for that

magistrates

condemn.

To profess the magis

force the

church to her duty, and yet must not judge

what that is, what is it

but to play

burnt for Christ) were of another conscience. Which of these two consciences shall stand? if either, [the] magistrate must put forth his civil power in these cases: the strongest arm of flesh, and most conquering, bloody sword of steel can alone decide the question.

I confess it is most true, that no magistrate, as no other trate must superior, is to be obeyed in any matter displeasing to God: yet, when in matters of worship we ascribe the absolute headship and government to the magistrate, as to keep the church pure, and force her to her duty, ministers and in spiritual people, and yet take unto ourselves power to judge what is right in our own eyes, and to judge the magistrate in and for those very things wherein we confess he hath power to see us do our duty, and therefore consequently must judge what our duty is: what is this but to play with magistrates, with the souls of men, with heaven, with God, with Christ Jesus? &c.

things?

An apt si

CHAP. CXXVI.

Peace. Pass on, holy Truth, to that similitude whereby militude dis- they illustrate that negative assertion: "The prince in cerning the the ship," say they, "is governor over the bodies of all in trate. the ship; but he hath no power to govern the ship or the

cussed, con

civil magis.

mariners in the actions of it. If the pilot manifestly err in his action, the prince may reprove him," and so, say they, may any passenger; "if he offend against the life or goods of any, the prince may in due time and place punish him, which no private person may."

Truth. Although, dear Peace, we both agree that civil powers may not enjoin such devices, no nor enforce on any God's institutions, since Christ Jesus's coming: yet,

for further illustration, I shall propose some queries concerning the civil magistrate's passing in the ship of the church, wherein Christ Jesus hath appointed his ministers and officers as governors and pilots, &c.

upon

a First query: civil prince com

what if the

such or

mand the

pilot to steer such a course,

which they

never bring

harbour?

ship to them to the Surely

If in a ship at sea, wherein the governor or pilot of ship undertakes to carry the ship to such a port, the magistrate (suppose a king or emperor) shall command the master or master such and such a course, to steer such a point, which the master knows is not their course, know will and which if they steer he shall never bring the that port or harbour: what shall the master do? all men will say, the master of the ship or pilot is to present reasons and arguments from his mariner's art, if the prince be capable of them, or else in humble and submissive manner to persuade the prince not to interrupt them in their course and duty properly belonging to them, to wit, governing of the ship, steering of the course, &c.

the master

of the ship

command

If the master of the ship command the mariners thus 2. Query, If and thus, in cunning the ship, managing the helm, trimming the sail, and the prince command the mariners a different or contrary course, who is to be obeyed?

the mariners

thus, and the prince command the contrary,

It is confessed that the mariners may lawfully disobey histo

the prince, and obey the governor of the ship in the actions of the ship.

obeyed?

prince have

as the mas

ter or pilot,

&c.

Thirdly, what if the prince have as much skill, which is 3. If the rare, as the pilot himself? I conceive it will be answered, as much skill that the master of the ship and pilot, in what concerns the ship, are chief and above, in respect of their office, the prince himself, and their commands ought to be attended by all the mariners: unless it be in manifest error, wherein it is granted any passenger may reprove the pilot. Fourthly, I ask, if the prince and his attendants unskilful in the ship's affairs, whether every sailor mariner, the youngest and lowest, be not, so far as

be 4. Query,

and

Whether the

sailor (in respect of

con- his skill and