CHAP. CXXXVIII.
Project Gutenberg EPUB3 edition
Williams, Roger and Underhill, Edward Bean
Peace. Dear Truth, thou conquerest, and shalt triumph in season, but some will say, how answer you those scriptures alleged?
Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c., paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.
Truth. I have fully and at large declared the vast differences between that holy nation of typical Israel and all other lands and countries, how unmatchable then and now, and never to be paralleled, but by the true Israel and particular churches of Christ residing in all parts, and under the several civil governments of the world. In which churches, the Israel of God and kingdom of Christ Jesus, such only are to be chosen spiritual officers and governors, to manage his kingly power and authority in the church, as are, according to the scriptures quoted, not pope, bishops, or civil powers, but from amongst themselves, brethren, fearing God, hating covetousness or filthy lucre, according to those golden rules given by the Lord Jesus, 1 Tim. iii., and Tit. i.
The want of discerning this true parallel between Israel in the type then, and Israel the antitype now, is that rock whereon, through the Lord’s righteous jealousy, punishing the world and chastising his people, thousands dash, and make woful shipwreck.
The second branch, viz., that all freemen elected be only church members, I have before shown to be built on that sandy and dangerous ground of Israel’s pattern. Oh! that it may please the Father of lights to discover this to all that fear his name! Then would they not sin to save a kingdom, nor run into the lamentable breach of civil peace and order in the world, nor be guilty of forcing thousands to hypocrisy in a state-worship, nor of profaning the holy name of God and Christ by putting their names and ordinances upon unclean and unholy persons, nor of shedding the blood of such heretics, &c., whom Christ would have enjoy longer patience and permission until the harvest, nor of the blood of the Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the blood of so many hundred thousands slaughtered men, women, and children, by such uncivil and unchristian wars and combustions about the Christian faith and religion.
Peace. Dear Truth, before we part, I ask your faithful help once more, to two or three scriptures which many allege, and yet we have not spoken of.
Truth. Speak on. Here is some sand left in this our hour-glass of merciful opportunity. One grain of time’s inestimable sand is worth a golden mountain; let us not lose it.
The Ninevites’ fast examined.
Peace. The first is that of the Ninevites’ fast, commanded by the king of Nineveh and his nobles upon the preaching of Jonah: succeeded by God’s merciful answer in sparing of the city; and quoted with honourable approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.
Truth. I have before proved, that even Jehoshaphat’s fast, he being king of the national church and people of Israel, could not possibly be a type or warrant for every king or magistrate in the world, whose nations, countries, or cities cannot be churches of God now in the gospel, according to Christ Jesus.
Much less can this pattern of the king of Nineveh and his nobles, be a ground for kings and magistrates now to force all their subjects under them in the matters of worship.
Peace. It will be said, why did God thus answer them?
Truth. God’s mercy in hearing doth not prove an action right and according to rule.
It pleased God to hear the Israelites cry for flesh, and afterward for a king, giving both in anger to them.
It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils, Luke viii. [32,] although their persons and prayers in themselves abominable.
Object.
If it be said, why did Christ approve this example?
Answer.
I answer, the Lord Jesus Christ did not approve the king of Nineveh’s compelling all to worship, but the men of Nineveh’s repentance at the preaching of Jonah.
Peace. It will be said, what shall kings and magistrates now do in the plagues of sword, famine, pestilence?
Truth. Kings and magistrates must be considered, as formerly, invested with no more power than the people betrust them with.
But no people can betrust them with any spiritual power in matters of worship; but with a civil power belonging to their goods and bodies.
2. Kings and magistrates must be considered as either godly or ungodly.
If ungodly, his own and people’s duty is repentance, and reconciling of their persons unto God, before their sacrifice can be accepted. Without repentance what have any to do with the covenant or promise of God? Psalm l. 16.
Again, if godly, they are to humble themselves, and beg mercies for themselves and people.
Secondly. Upon this advantage and occasion, they are to stir up their people, as possibly they may, to repentance; but not to force the consciences of people to worship.
Object.
If it be said, what must be attended to in this example?
Answer.
Two things are most eminent in this example.
First. The great work of repentance, which God calls all men unto, upon the true preaching of his word.
How England and London may yet be spared.
Secondly. The nature of that true repentance, whether legal or evangelical. The people of Nineveh turned from the violence that was in their hands: and confident I am, if this nation shall turn, though but with a legal repentance, from that violent persecuting or hunting each of other for religion’s sake,—the greatest violence and hunting in the wilderness of the whole world—even as Sodom and Gomorrah upon a legal repentance had continued until Christ’s day: so consequently might England, London, &c., continue free from a general destruction, upon such a turning from their violence, until the heavens and the whole world be with fire consumed.
Peace. The second scripture is that speech of the Lord Christ, Luke xxii. 36, He that hath not a sword, let him sell his coat and buy one.
Luke xxii., the selling of the coat to buy a sword, discussed.
Truth. For the clearing of this scripture, I must propose and reconcile that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi. [52,] Put up thy sword into its place, for all that take the sword shall perish by it.
In the former scripture, Luke xxii. 36, it pleased the Lord Jesus, speaking of his present trouble, to compare his former sending forth of his disciples without scrip, &c., with that present condition and trial coming upon them, wherein they should provide both scrip and sword, &c.
Yet now, first, when they tell him of two swords, he answers, It is enough: which shows his former meaning was not literal, but figurative, foreshowing his present danger above his former.
Secondly, in the same sense at the same time, Matt. xxvi. 52, commanding Peter to put up his sword, he gives a threefold reason thereof.
1. (ver. 52,) From the event of it: for all that take the sword shall perish by it.