17. and that way rather to have encouragement from Pagan Rulers would be to comply with them in the wayes of their prophanenesse and heathenish outrages and abominations which God forbid 2. As the Civil Powers in or with Christians are ordered of God for there is no power saith Paul but is of God meaning especially civil power Rom. 13. 1. and as every soul by vertue of that word is also to be subject in all lawful things to Higher Powers amongst Christians and exercised by Christians so Anabaptists themselves will acknowledge that Rom. 13. 4. taketh in the Christian Magistrate as bearing Gods Sword and being Gods Minister for Civil vengeance against evil doers against the rules of the second Table and so the case is yeelded by them that the place in Romans 13. looketh at the Christian Magistrae also 3. Those Rulers to whom what is here spoken touching their Magistratical work doth best agree and by whom it is best performed they must be here principally intended by the Lord but to the godly Christian Magistrate the Magistratical work here mentioned doth best agree and by him is it best performed therefore the godly and Christian Magistrate is here principally intended As for instance Rulers are not a terrour to good works but to evil who maketh more conscience of this order of the Lord the highest Ruler then the Christian godly Magistrate who is wont else to fulfill that so fully and faithfully unto the Christian and godly Subject if thou do that which is good thou shalt have praise of the same who is actually and effectually the Minister of God for thy good the Best good as well as other Inferiour good of the Subject so properly as the Christian godly Magistrate Who maketh conscience but he to come up fully and regularly to that also vers 4. he is the Minister of God the Avenger to execute wrath upon him that doth evil A second Answer to the Objection from Esay 11. is That Answ 2 the just execution of offendors by the Civil Magistrate is not doing of hurt to any but a meanes in it self of good yea as to others who hear and fear and learn to do no more so wickedly so sometimes is it sanctified of God to the good of the delinquents themselves who are corporally punished by them as some in the dayes of the Gospel who shall be punished by their Christian Rulers shall acknowledge it to Gods praise Thus was I wounded in the house of my friends Zech. 13. 6. This is crosse to that Rule Judge nothing before the time Object 11 1 Cor. 4 4. It is spoken in opposition to rash censuring of others according Answ to that Matth. 7. 1. Judge not that ye be not judged but Paul never intended that no matters of a sacred or civil nature should ever be judged of by such as were called thereto of God but all left unmedled with to the Judgment day for 1 Cor. 5. 4. he chargeth in Church matters that the Church proceed to censure the incestuous person and 1 Cor. 6. 1 2 3 4 5. he would have some of the Saints to be chosen by them to judge in their civil matters amongst themselves the rather because the Saints shall as Assessours judge the world at the last day A second Instruction from the premises is that surely then persons in Civil Authority are in duty bound even as they are persons in civil Authority under God and Christ as they are Ministers of God to indeavour the exact knowledge of his Law Word and Rules as other under-Rulers are to know the Lawes of their Soveraign for if they must restrain and punish what is crosse to those Rules they ought to know the Rules else how should they know what is crosse to the Rules of the Word or before they punish the same how will they be able to use such means of conviction of offendors against those Rules as God requireth God put this principle into the heart even of Artaxerxes that such as knew the Lawes of God should be set in Authority to punish such as did contrary to the Law of God Ezra 7. 25 26 27 28. compared God by Jethro counselled that Rulers should be men of Ability even in Scripture as well as other Lawes and learning Exod. 18. 21. and Deut. 1. 13. compared the book of the Law was ever to be with the Rulers set over Gods people Deut. 17. 18. Josh 1. 7 8. Esay 32. 1 2. 33. 6. wisdom and knowledge in such as rule is the stability of their times It is Gods Ordinance to Gentile Rulers that they should be wise and instructed even in the things wayes and words of God Psal 2. 10 11. Pagan Rulers indeed whilest Pagan do not know the Word and so cannot so well punish what is crosse to it but of right and duty they are bound to know both A third Instruction hence is that if such corruptions in Religion are to be so restrained and punished by highest Civil Authority then are highest Civil Authority which chiefly require such punishment to be executed to make Coercive Lawes about matters of Religion For if so to punish then in an ordinary way to do it either by vertue of some political Law established and promulged for that end and then the case is granted or else without such a Law and then way is made to bring in Arbitrary and tyrannical Government Yea when a Civil State doth agree in such or such matters of God to be guided by the Word of God and necessary deductions thence what punishments to inflict upon such or such corruptions in Religion Now that which is materially considered the Law and Word of God yet formally considered as thus politically ratified and promulged It is so far forth of the nature of a political law and doth but strengthen this Conclusion That what a Civil State must punish they must make political Lawes for that end in that extraordinary case Moses without a law must punish that blasphemer Leviticus 24. 11 12 13 14. but in reference to ordinary execution of Justice that way for the future God biddeth Moses to promulge a solemn Law in Israel that whosoever blasphemeth the name of the Lord shall surely be put to death vers 15 16. Touching this particular 1. we distinguish of Civil Magistrates 1. Civil Magistrates are considered either Indefinitely or in a limited sense Indefinitely considered they are the Ordinance of God the Civil Powers that be are ordained of God there is no power but of God Rom. 13. 1. yea they are of Christ under whom they rule and by whom they decree whatsoever Justice they do decree Prov. 8. 15 16. by me who that is is explained vers 30. then I was by him and I was daily his delight and vers 31. Rejoycing in the habitable part of his earth c. by this essential wisdom of God Princes decree Justice whether just Lawes against evil doers or just censures according to those
Magistrates ordinate Power extendeth to deal about both onely in a different manner 4 Disputable matters in Religion are either such which are so really and in themselves or so onely Imaginarily and meerly from Humane defects and corruptions as when not so to the most and best Judgements of the ablest Saints and servants of God but to some few and that either through weakness of Judgement or through sophisticall argumentations of men of corrupt minds or through gross neglects and contempts of means of Instruction these allso admit of severall Considerations in Politicall times about matters of Religion Secondly Concerning such Laws about Religion formally considered we distinguish They are either such which are made of equall Authority with the Word and such which of and in themselves doe bind Conscience which Popish Tenent we abhor or they are such which are no other but humane Civill Sanctions and Ratifications and Promulgations of Divine Laws commanding or forbidding what the Law or Word of God either expresly or by just consequence commandeth or forbiddeth so far as openly acted by the outward man with suitable humane rewards or punishments annexed binding Conscience onely so far as the Word it self allowing the Authority and the Laws likewise made by the Authority bindeth the same This we assert Again Humane Laws this way are either such as being made by Civill Authority yet are supposed to come from some Church power residing in the sayd Authority and so to be by virtue of that Civill Authority Properly and Formally Ecclesiasticall Laws which we deny Or such which are materially and Objectively Ecclesiasticall Laws that is politicall humane Sanctions of Gods Rules and Laws respecting the Church also and Church Ordinances which we assert And now having layd down these distinctions let us come to some Conclusions about this weighty matter 1. Negatively Concl. 1. Highest Civil Authority may not impose what form of Worship or of Church Discipline they please as Erastus and some others since him affirm For both the Matter of the Worship of God and the Means of Worship whether Church Discipline or any other Means are limited by our own Law-giver to such and such Rules and Laws made to hand and not left to any humane power to make it way Neither may any humane powers which are his Ministers transgress the Laws of this their Supreme either by adding thereto any Law of their own or taking there-from they may and must in their way â—â—d place look to the due execution of his Laws but foist in no new Law of their own in things of his Worship Hence that Injunction given to Joshuah as Judge and Ruler Joshuah 1. 7 8. Observe to doe according to all the Law which Moses my servant commanded thee He is therefore to look to the keeping of both Tables commanded of God by Moses but must not turn from it to the right hand or to the left So gentle Princes must first be instructed even in the Laws and mind of Christ and then serve him as their Lord Psal 2. 10 11. God rooted out Jeroboam for this and Israel for following such like Commandements Hos 5. 11. and brandeth such Ordinances in such matters which are not according to his Word but mans device and will to be Will-worship Col. 2. Concl. 2. Civill Authority may not impose either what circumstantials or significant Ceremonies in Religion they please such significant Washings injoyned are forbidden Mat. 15. 2. 7. 9. God left not them of old either in matter of a very Curtain or the like in the Tabernacle or in the matter of any significant Ceremony to their own wits but if he thought meet of teaching them any such way he himself told them thereof and required it of them as in those significant Ceremonies at the Passeover at first of eating it with their loyns girt with staves in their hand and shooes on their feet to note their hasty coming out of Egypt Exod. 12. 11. And in that of the Plates for a covering of the Altar made of those rebellious ones Censers to signifie that none not of Aarons house might ever after that dare to offer Incense Numb 16. 38 40. And of like significancy was Aarons Rod that budded Numb 17. 10. Concl. 3. Highest Civill Authority hath no power formally Ecclesiasticall to make Church Laws so called under pain of Excommunication to be by virtue of their Authority executed by Ecclesiasticall persons as those who should in their names summon examine and censure such as will not actually conform to such orders This confusion of Civill and Church-power and tyrannicall abuse of Civill Authority will bring confusions upon States which against all admonitions of Gods faithfull servants persist therein as it did to Jeroboam and his house and all the rest of Israels Princes which went in his footsteps Zach. 11. 14 15. 13. 4. 9. 12. 20. Concl. 4. No Civill Authority can by their Laws free any of their subjects either from Ecclesiastical duties to the Church as Members thereof or from Church censures nay they cannot by any such Law exempt themselves if Church members from any such Church duty or censure much less can they exempt others those just duties and censures being authorized by the Soveraign Authority of Christ as King and Law-giver of his Church and laying that bond upon Conscience which no humane no nor Angelicall power can unloose though they should assay it Christ requiring Peter and John to preach him to the people the Jewish Rulers forbid them it is not right in Gods sight themselves being Judges that man should be obeyed rather than God Acts 4. 18 19 20. This Christ condemned of old in them that by their Injunctions would invalidate the Commandements of God Mat. 7. 9 10 11 12 13. Concl. 5. Highest Civill Authority cannot make any Laws about Religion which do formally and as they are humane Laws bind their subjects Consciences For first neither men nor any Laws of men can loose Conscience from any guilt upon it and therefore neither can they by any power of theirs bind it under guilt For eâ—usdem est ligans solvens Who can forgive sins but God onely Mat. 9. 6. Who can ease the heart of its burthens or from its yoaks but Christ onely Math. 11. 28. Who can open that door but Christ alone who can shut it and when he shutteth it no man can open Rev. 2. 7. Church Officers with their Churches may indeed bind and loose in earth remit or retain sins ministerially and declaratively but not effectually and regally Mat. 18. 18. John 20. 23. 2. Because men cannot take cognizance of the obedience or disobedience of Conscience it self within it self to their Laws nor can any humane testimony from without be produced how Conscience doth carry it in its internall acts God and Christ onely know and try the heart Jer. 17. 10. Revel 2. 23. No man knoweth what is in man but the spirit of man 1 Cor. 2. 11. 3.
Because man cannot force either the mind or heart wherein Conscience partaketh either to think judge or chuse after their mindes or Laws other than what themselves chuse though they may force the outward man Nebuchadnezar doth his pleasure with their bodies in Dan. 3. yet ver 17 18. they will not serve his Gods 4. Because men cannot reward Conscience with any reward suitable to it as inward peace or comfort c. in case of obedience to their Laws God alone giveth soul-comfort 2 Cor. 1. 3. 5. Because men cannot punish the soul and spirit thought it should disobey their commands they can onely kill the body but not hurt the soul Mat. 10. 28. 6. Because if mens Laws of themselves bound Conscience then at the day of Judgement men should not be judged onely according to the Word and Laws of God and Christ as is affirmed Rom. 2. 14 15. John 12. 48. but according to mans Laws also 7. Because it is possible that mens Laws though supposed to be according to the Word yet they may not really be so Now if mens Laws did formally bind Conscience then men should stand Conscience bound sometimes to transgress the rules of Gods Word by virtue whereof alone all mans Laws do bind True it is that Rom. 11. 3. Subjects are to obey Authority for conscience sake but not as out of Conscience to mans Laws as humane but by virtue of the fifth Commandement requiring honour of subjection to their Superiors lawfull Authority and commands and by virtue of any such particular Scriptures upon which any particular Laws of Churches are grounded Now let us lay down some positive Conclusions about this Nomothetique power Concl. 1. First then in the general we affirm That highest Civil Authority in a Religious State may make Political Laws properly such about matters of Religion and matters respecting the Churches of Christ R. 1. Because supreme Political or Civil power of Authoritative keeping the first as well as the second Table is the Civill Rulers both duty and privilege But Nomothetique power about both Tables is such supreme power And hence the King and Judge in Israel is charged with keeping the whole Law of Moses Deut. 17 19. 1 Kings 2. 3. Josh 1. 7 8. Hence that Coronation Ceremony of delivering the Book of God into the Kings hand when to be installed in his Throne 2 Chron. 23. 11. Hence 2 Chron. 13. 10 11. For we even King Abijam and the rest of his Princes and others keep the charge of the Lord our God but you have forsaken him Why did Abijah minister to the Lord in burning Incense c. No he expresly saith the Priests did it How did he and the rest of the Civil State keep the charge of the Lord Surely in a way opposite to Jeroboam and the Israelite states forsaking the same as the opposition of the one to the other in the Context sheweth now this was by Authoritative commanding the setting up of corrupt Priests and injoyning the corrupt Worship and Service and inhibiting deposing and banishing the fruitfull Ministers of Gods appointing 2 Chron. 13. 9. and chap. 11. 14 15. Hos 5. 1 2. 11. compared Abija's keeping then with his Princes that charge of God was by a contrary Improvement of his Authority in establishing the matters of God and of the Church and of the Ministry thereof and the Ebrew text is Emphaticall VVe have kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the Lord our God God required the highest Ruler to look to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keep all the words of this Law King Abijah saith we have kept the keeping of the Lord our God or the keeping of Gods Laws injoyned us by the Lord our God Now Nomothetique power in matters of the first as well as the second Table is supreme Politicall power in keeping of both Tables Ergo Nomothetique power in matters of both Tables is the Civill Rulers dignity and duty why else is the Law-giving power Indefinitely considered respecting matters of Religion or righteousness annexed by God to the Scepter or highest Civill power in a State of his own appointment Gen. 49. 10. Papists indeed generally give Nomothetique power in matters of the Church and of Religion to the Pope as the head of the Church and no wonder in that they give him Supremacy above highest Civill Rulers as Emperors or Princes other Papists give that Legislative power to the Church Representative in Synods and no wonder in that they exempt the Clergy from the secular Arm unless first degraded and delivered to them by the Pope but we that know that Church Officers and Members as that of Rome was must be subject to higher powers and that for conscience sake to the Lord who hath so Marshall'd as the Greek word beareth it them and us making them as Laws in an Army to lead us the way and according to this great Generall of the fields order Politically to choose out our way for us Job 29. 25. Rom. 13. 12. we may have learnt better things We know that when God commended his Laws about Religion at first to his People allthough he had Aaron the High Priest as well as Moses the highest Magistrate before him yet Aaron must not promulge those Laws and give them in charge Autoritatively to be kept or else in such and such cases to be corporally punished but Moses the Magistrate is chosen to be the man Manifestly shewing thereby that the care of Civill Injoyning and ordering the matters of God formerly injoyned by himself is committed by God to the chief Magistrate and to no other when Moses was dead and Aaron both God took the like course he layeth not the charge of highest Politicall keeping both tables even all his Law upon Eleazar the high Priest or upon the rest of his Bretheren with him but upon Ioshua the chief Judge and Civill Ruler Iosh 1. 7 8. R. 2. If Highest Civill power may and must root out all abusive practise yea Monuments of Religion then may they make Edicts decrees to that end with reference to Civill punishments of such as maintain or uphold them But the former is true therefore the later The proposition is evident since the Politicall Humane Law must Politically legally give force Authority to such proceedings and leave the Actors and Abettors the more inexcusable The Assumption is evident by the rule of Gods proceeding in Church-Reformations Esay 1. 25. God saith there to the Church I will partly purge away thy dross and take away all thy Tin even all Church corruptions and corrupt mixtures in Religion what course will God take for this end he saith verse 26. I will restore thy Judges as at the first and thy Counsellors as at the begining after that c. they should be then such as their first Judges were Moses Ioshua c. who were zealous that way Exod. 32. Numb 22 and such like as their first Sanhedrin of 70 Elders
respecting Christ our blessed Prophet and high Priest and Counsellor Esay 9. 6. Which Prophet whosoever shall not hear shall be destroyed from his People Acts 3. 22 23. But respecting the Ministers of the Churches of the Gospel from whom the mind and sentence of God in controversall cases is to be sought by all sorts and being found is to be followed by all sorts whence that by allusion to the Priests under the Law yet respecting the time of the Gospell Ezek. 44. 23 24. And the id est the Priests shal teach my People id est Members of Churches whether Civill Rulers or Subjects the difference between the clean and unclean and cause men to discern between clean and unclean And in controversie they shall stand in Iudgement and they shall Iudge it onely with this limitation According to my Iudgements where by Judging he intendeth the Ecclesiasticall Judging which appertaineth to Church-Officers and not a Civill and Politicall Judging which is peculiar to the Civill Magistrate of which more anon Conc. 3. That Civill rulers are to call upon the Ministers of the Churches under their Jurisdiction to expound the whole Counsell of God to their people especially about such matters of Religion or of the Church as they are by Law to Establish Hence that Act of Iehoshaphat sending abroad the Priests and Levites to teach those Cities the mind and Counsell of God what was according or repugnant thereunto before he sent out Civill Judges to deal in their Judiciall way with them concerning matters of that nature 2 Chron 17. 7 8 9. compared with Chapter 19. 4 5 6. Conc. 4. That in all matters of Religion or of the Church the Laws which Civill Authority do establish they must establish them by and with the consent of the people either in themselves or their representatives this strengthning their Politicall Laws that they bind Scientes Volentes As Asah willing to make a binding Capitall Law about Religion by his Authority he summoneth the people with whose consent it is made 2 Chron. 15. 9. He gathered all Judah and Benjamin c. and they decreed that vers 13. That whosoever would not seek the Lord should be slain So Jonah 3. 4. It s said the people believed the Lord and proclaimed a Fast but vers 7. that business of the decree for the Fast is applied to the King as his Act by the consent of the Nobles or chief heads of the people and so representing the people by the light and Law of Nature these Pagan Ninevites learned this to be an orderly way of making such like decrees in such like matters of Religion it self whence also was that course taken in the case of a coercive Law to be made about a business of Religious worship for the matter of it allthough in the form of that worship to be decreed of it were devilish It is to be made by the representative Estates of the Persian Kingdom which being a Kingdom was then to be established by the King Dan. 6. 7 8 9 The rulers of thy Kingdom the Officers and Governors the Counsellors and Dukes have consulted together to make a decree for the King and to establish a Statute that whosoever shall ask a petition of any God or man for thirty dais save of thee O King he shall be cast into the Den of Lions Now O King confirm the decree c. When Iehoshaphat was to make that Order about the particular matter of Religion He consulteth with the people 2 Chron. 20. 21. And When he had consulted with the people he appointed singers unto the Lord and that should praise the beauty of holiness as they went before the Army and to say Praise ye the Lord for his mercy indureth for ever Which may serve to take off that offence of some against politicall Laws to be made this way because it will be a forcing of Christian people in matters of Religion since the Laws which are made that way are virtually and interpretatively made with their own free consent As made either by their own free consent personally if not too great a body to be ordinarily called together in one Assembly or at least by their own free consent in their Representatives where the body of the people eannot ordinarily be called together to debate such matters or express personall consent to the Laws which Civill Authority do make about matters of Religion or of the Church which are in themselves doubtfull and not meerly made so by mens wiles and Satans sleights They must be made with great latitude and tender respects to such as are really and truly tender in conscience even Politicall â—hepheards must not over-drive their Flock and such Lambs would be carried in their armes A fourth instruction from the Premises if Civill Authority are so to restrain and punish such matters then are they in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not Else shall they sin in a high degree in censuring Politically that as contrary to the word of which they have no right nor power to determine politically either one way or other Job who was a right godly man Job 1. 1. and a man of chief Civill rule in this Country as chap. 29. 7. he had a chief place in the Gate in the seat of Judgement verse 9 even Princes kept silence when he was to speak He Judicially delivered the Fatherlesse verse 12. Brake the Laws of the wicked verse 17. and verse 25. I chose out or as the Geneva Translation hath it I appointed out their way and sate as a King in an army as the Generall of the Field hath with his Councill of War being the highest Military power chief Military Judgement both what Military Orders to make about the common Souldiery and what courses are most advantageous or disadvantageous to the good of the whole or what acts of the Souldery are to be punished or contrariwise incouraged and what particular rewards or punishments such or such particular facts of the Souldiery deserve in way of subordination and conformity unto the Laws of that higher Civil power whose Military Ministers they are so have highest Civill Authority in religious States the like highest politicall Judgement what acts of the outward man respecting Religion are to be incouraged or discouraged in their subjects and in what way and what orders to make for that end so as in way of general conformity and subordination to the Laws of God and Christ whose Ministers they are and so as may be warranted from the Word of God either expresly or by just consequence Job did not leave every one under his authority to chuse what way themselves pleased or judged the best either in matters of Religion or of Righteousness but he in his authoritative politicall way determined that for them he appointed and chose out their way Nor doth he mention this as any injustice in
therefore that first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and for all that are in Authority that we may lead a quiet and a peaceable life in all godlinesse and honesty Whence it will necessarily follow First that it never cometh of God for any to desire to lead a quiet and peaceable life or to be let alone without any molestation from Civil Authority in any way contrary either to godlinesse or honesty the contrary desire being that onely which God here putteth his upon Secondly that civil Rulers by their Office and place now in the dayes of the New Testament are to looke to matters pertaining to Godlinesse whether Doctrinal or practical so far as acted by the outward man and appearing in outward view in their life or the like as well as they are in the like way to looke to the matters of honestie As he that is taught to pray that he may lead a quiet and peaceable life in all Godlinesse and Honestie prayeth that he may lead a life in all Godlinesse and honestie without which to pray for peace and quiet in any other life or to pray to be let alone unmolested in any ungodly or dishonest way of his life even but to aske leave and libertie to sinne So he that prayeth to the Lord for all that are in highest civil Authoritie as for Kings or the like for this end that he may live in all Godlynesse and Honestie quietly and peaceably he prayeth to God to cause the persons in such civil authoritie to further by their civil authoritie such an end to which under God they are an externall means and surely then he prayeth that persons in civil Authoritie may in such sort attend and look to matters as well of pietie as of honesty appearing in any acts or wayes of their subjects lives as that their subjects may in such godly and honest acts and wayes of their life and in no other injoy peace and quiet If this kinde of prayer here exhorted unto be in the matter according to Gods Will as it must needs be being what the Holy Ghost by part exhorteth unto It is then according to Gods own Will that civil Magistrates should Authoritatively see to it that their subjects lead a quiet and peaceable life in all Godlynesse and honestie which quiet and peaceable life is not alone a life free from disturbance by persecution for any act or way of Godlynesse or honestie appearing outwardly but a life free from disturbance in any such acts or wayes of Godlinesse or honestie by any other open and manifest disturbers thereof whether such as by open violence combine together to hinder the Godly from meeting together publikely or privately to worship the Lord according to his mind or such as prophanely rise up in their Assemblies or Families and openly disturb them in that worship or interrupting them by unseemly and unconvenient gestures talking showting singing or the like or such as openly revile them rail upon them or at least rashly censure and condemn them and openly protest against them and the worship and wayes of God held forth and practised by them and by the rest of the Assemblies and Families of the Saints amongst them or take any other wayes undermining and striking at their quiet and peaceable living in all godliness or honestie The Greek words in this text 1 Tim. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that quiet of a Serene sea when free from turbulent winds and by proportion it is a quiet life in all godliness and honestie when not alone gusts of persecution disturb it not but when winds of false doctrines too as Eph. 4. 14. They are called are not suffered to molest and unsettle the same This then is the sum that the truly godly do even beg of God on the behalf of Magistrates that they may discharge their dutie in their authoritative care and indeavour that their Subjects may first lead godly and honest lives secondly Lead their godly and honest life in such sort as to be free from what ever may undermine unsettle or disturb their quiet and peace therein Touching the latter namely the Saints praises when such an end is attained we se it is in Ezras time they thankfully acknowledge it as put into their Rulers hearts not from Satan the world or the slesh but from the Lord himself to take such effectual and exact care of pure peaceable and comfortable carrying on the whole work of God committed to them Ezra 7. 25 26 27 28. verses compared Revel 11. 15. It is acknowledged to the Lords praise that the kingdoms of the earth are become the Kingdoms of our Lord and Saviour Jesus Christ and that as v. 17. He taketh to him his Kingdome Now the kingdoms of the earth become Christs Kingdoms not alone when either the people thereof become godly or when their Rulers with them subject themselves as godly to Christs government in his Churches but when the Rulers who rule under Christ and by Christ doe rule likewise for Christ and by their civil power seek to suppress such as openly oppose or cross or attempt to subvert or pervert his royal lawes and blessed rules and institutions held forth in his holy word Surely where substitute Rulers doe rule for another they must needs be such as do authoritatively vindicate all injuries done to the lawes of their Soveraign So is it in the case of civil Rulers ruling under and for Christ It is indeed a mercy to the Saints and Churches of Christ when kingdomes in their ruling part give free libertie to hold forth and exercise the wayes of Christ but yet this is not enough to make it out all here spoken yet their Christ taketh to him his Kingdom or that such kingdoms be become thereby the Kingdoms of Jesus Christ for beside that such a toleration in case may put no more honour upon Christ then upon Antichrist For they may happily tolerate and often do tolerate in their dominions properly as well as the pure worship and wayes of Jesus Christ such a toleration of the purer wayes and doctrines of Christ may be yielded unto and allowed by the authoritie of kingdoms which professedly avow the Pope to be head of the Church and prefer the Decrees Lawes and Customes of the Church as they call it above the Lawes of Christ and by their secular power maintain the power and kingdome of the beast openly as doth the kingdome of France at this day and yet none will say that Christ hath taken to him his Kingdome in France or that France is become already the Kingdom of our Lord and Saviour Christ in any other way then in that general way in which all power in earth as wel as heaven is his which is not that at which that text Rev. 11. 15. looketh The like might be said of the Mahumetan kingdome of the Turks which professedly adoreth
Numb 11. what such Godly Rulers do God saith he doth I will take away all thy Tin 3. R. If Highest Civill Authority ought to repeal persecuting Laws respecting Religion and so free their Subjects from being any more liable to punishment in neglect thereof then may they make Laws in matters of Religion But the former is true Ergo the latter The consequence of the proposition appeareth in that it must be one and the same power to make Laws about Religion or the Church as to unmake Laws about the same or to repeal them nor can a Law be legally or regularly repealed but by a Law of Equall Authority with the Former the Assumption we have all cause thankfully to acknowledge to Gods praise in the Laws of Edward the sixt of Q. Elizabeth and of this present Parliament of England besides those of other godly Reforming States 4. R. If Civill Authority may make Laws about Religion and the Church to incourage or reward the same with Civill favours who shall observe the same then may they make Coercive Laws with reference to Civill punishments to such as transgress the same but the former is true Ergo the consequence appeareth in that it is the work of the same civill power to render praise to Publique commanded weldoing to be in a like Authorative way a terror to evill doers Rom. 13. 3. 4. the Assumption none will deny if they would It s Scripture proof witness the example of Darius the Mede Dan. 6. 26. 5. of Cyrus the first Ezera 1. 1. 2. 3. 4. 5. so of that other Darius Ezra 6. and Artaxerses Ezra 7. 5. R. If Civill Authority may not make such Lawes with reference to Civill punishments or rewards to ratefie what the Lord that way Injoyneth or forbideth in Religion it is because therein they either usurp Church-power or transgress some rule of God but they do neither thereby Ergo the Assumption is proved thus they usurp not Church-power therein because what ever the Church may do in a Church way is not now the question but to be sure the Church can make nothing like a Law in any Civill and Politicall way or with reference to Civill rewards or punishments and what rule of God they transgress is yet to be instanced in 6. R. Bcause if not alone particular Ministers but a very Synod and Assembly of the Officers of the Churches in a Religious State who in an ordinary and oderly way are to guide and lead the godly Civil Rulers and Ecclesiastically to determin what is the mind of God touching matters of Religion about which their Rulers are to make Laws if such an Assembly I say should be corrupt in the Major part of it who must Authoratatively reduce them into order not an Universall Bishop as the Pope nor an ecumenicall Counsell which is scarce Imaginable to be said now adaies Nor the Minor part of the Church Officers there met or of their Churches to whom they do belong The Minor part being in Foro externo humane the weaker and lesser force and weight and since in a Church-way they cannot do it by way of other force they must not assay it They may not use the temporall sword as they are either Churches or as Ecclesiasticall Synods Math. 26. 53. now the Civill Magistrate or none upon Earth in an orderly way must help and if the Civill Magistrate legally help and regularly then by Virtue of some State-Law provided for that purpose Yea if such a Synod should in the Major part of them make decrees flatly cross to the word of God they must make Civill Laws to make them null if not one or two but an Assembly of the Nurses of the Churches children should combine together to prison them as a very Kennell of Wolves or a company of Foxes Agree to destroy the Lambs of the Flock these Politicall Nurse-fathers Esay 25. 12. And Shepheards Mich. 7. 5. must help against such mischiefes seasonably and provide to restrain the same by holsom Laws Edicts and the like and suitable punishments executed Object Yea but Civill Authority may be Corrupt Ans True saith Reverend Mr. Beaza lib. de haereticis Magistratu puniendis For the Churches suffering for sins provoking to that Judgement and for triall for such as are godly but in the mean space saith he For fear of Tiranny to spoil the Magistrate of one Chief part of his Jurisdiction and leaving the Ordinary Remedy to look for an extraordinary one is not good with divers other passages to like purpose R. 7. Because the rule of Relates requireth that those to whom we are Politically subject as to the highest Civill power do in like sort as we are subject to them give forth Laws for our Spirituall and Ecclesiasticall good or restraint of the contrary evill as under a Civll respect and coming under their Cognizance but to highest Civill Authority are all sorts Churches Members or Officers of Churches c. even every soul to be subject in a Politicall way Therefore in the like Politicall way may they make such Laws for the Spirituall and Ecclesiasticall good of Churches and of their Officers and Members and for the restraint of the contrary evills both propositions are grounded upon Rom. 13. 1 2 3 4. Let us now briefly Answer what some may object against this Conclusion Obj. 1. We have one Law-giver in the matters of God and the Church and therefore not so many as highest Civill Courts to give us Laws that way Ans True we have one onely Law-giver who is Absolute Supreme and Infallable which alone giveth us forth Laws in matters of God or the Church Nor may any other give forth other Laws that way for substance then what he first delivereth to them Yet this hindreth not but this onely Law-giver having delivered his royall mind and will therein that other Politicall Ministers of his and whom he substituteth under him to look to it that these Laws be executed should yea and ought in their Politicall way to ratefie and promulge these Laws of their Soveraign and ours and improve their utmost power Politically to incourage such as shall Externally at lest observe the same or discourage such as shall openly and obstinately transgress the same Civill Magistrates are Earthly Gods under the God of Heaven and Earth Psal 82. and are according to God to improve all their power for God and against open scandalous sinners against him And one chief part of their power being Legislative power they are in their Politicall way to improve that power for God as well as to put forth their remunarative or vindicative power actually for God in matters of God or man of Religion or Righteousness of the first or second Table both Tables being committed to their keeping as their Politicall charge 2. God onely gave Laws to his Church in matters of God of old and was the onely Law-giver yet alowed the name of Lawgiver even in respect of Religion also to Moses
lawfully requireth it nor yet forthwith actually doe it but humbly desire time and help to be cleared in the lawfulnesse of it and afterwards give in their Answer and accordingly seriously and conscionably using the best means usually and ordinarily accompanied with the Lords speciall blessing they groundedly doe what is required So in case of such putting away a wife to which erring conscience urgeth they resolve not wholly to forbear such a thing but at present to suspend upon desire of the best information which attained they forbear now upon a well informed Conscience what they durst not have wholly refused in the former state of their erring Conscience Now if such persons through pride wilfulnesse peremptorinesse contempt falshood or false conceit will refuse the due and reall use of such means and of the ordinary way of God to help them out of this Labyrinth they refuse a manifest knowne duty and expose themselves the rather to Civil Justice 4. Because else according to the ground work layd in the objection what horrid outrages blasphemies idolatries and the like enormities can ordinarily come under the curb or lash of Civill Authority In case of murders of a Protestant Prince or person or people by Papists in whose Conscience they are acts more then ordinary pleasing to God and meriting heaven so in case of committing of filthinesse with the wives of others of their Judgements by persons of famalisticall consciences or in case of sins which yet are not against Natures light as in Arrians out of Conscience denying Jesus Christ to be the Son of God or in others out of conscience crying downe all Church Societies and Ordinances and from the same erring conscience peremptorily yea seditiously opposing and despising them and all Civill Authority which would or doth maintaine the same will you now have them punished for doing their duty in hearkning to their Consciences Oâ— for not sinning against their Consciences in not doing those things which they in conscience stand bound to doe If the Objectors say yea God forbid it should be otherwise all Civill and Church peace and priviledged proprieties are else undermined if such be not punished then have they the weight of their owne objection taken off if they say no none of them may be punished by Civill Authority but they must be left to Gods Judgement I doubt not that godly wise Rulers are otherwise minded and know and will do their duty therein Now let us also briefly clear up some few Scriptures wrested against the Conclusion Object The Parable of Tares Matth. 13. is Objected Let them saith Christ grow till harvest and therefore Heretiques Schismatiques persons otherwise corrupt in matters of Religion such in judgement and practice are to be continually tolerated by Authority Answ 1. If this prove any such matter of Toleration it must prove immunity of all the children of the wicked one of all that are to be cast into hell of all that offend vers 38. 41. All these as well as Heretiques which are but some of that sort must be let alâ—nâ— they must also all be free not alone from the Civil sword but from Church-censures yea whether the persons those tares and wicked ones within the field of the visible Church doe sin against the first Table by professed Atheisme Blasphemy Idolatry Perjury Witchcraft c. Or against the second Table by Murther Adultery Treachery Robbery or the like yet both Church and Common-wealth must let these Tares in the visible Church-field alone to the last day and dare any say so Observable it is that Christ Expounding all the rest of the Parable cometh not over that sentence againe Let them alone to the Harvest as practically appliable thereunto or enjoyning any such to be rationall 2. The drift and scope of the Parable is to shew what by Gods providence will be ordered not in this or that particular religious State or Church in it but what will fall out in the field of the whole visible Church thorow out the world over which no one Civil State or Church hath power that even in this great field taken in from the rest of the world and this field sown by God and which in a more speciall manner is his Kingdome there will be mixtures of good and bad and the rooting up not of this or that Tare or wicked person but of all the Tares in generall or of all the children of the Devil within the pale of the Church will never be till the generall day of Judgement which will be an universall and infallible kind of severing sorting and censuring and when there shall be a totall and finall ridding of them from amongst the Children of the Kingdome or the righteous Although God in the mean space by his own hand immediately and by the hands of men sometimes mediately will be cutting off this or that Child of the Devil this or that Witch Traytor Atheist Blasphemer Murderer or the like As he will be gathering in many particular godly ones as good wheat and seed into his Garner leaving the generall severing and gathering of both good and bad wheat and tares unto that generall last and great harvest day The like is held forth in that Parable Matth. 13. 48 49 50. Object That speech of Gamaliel Acts 5. is objected Let these men alone c. if of God yee cannot resist if of men it will come to nothing Answ 1. He spake this in a doubtfull newtrall way not closing with either hence he saith If it be of God and if it be of men is this therefore a ground to godly wise or regulated Rulers either to be of Gamaliels doubtfull spirit in matters of God or of the Church when all Christians are required to be established in the Faith Yea in that Doctrine of God which respecteth Church-order also Col. 2. 5 6 7. in which they are to be men of understanding 1 Cor. 14. 20. sheep who know Christs voyce John 10. 4. Or is this any ground that they should be of a newtrall spirit leaving all to God either to determine the right therein or to maintaine his owne cause and to ruinate the contrary which was Gamaliels ground of his newtrality If this thing be of men it will come to nought God himselfe by his providence will bring them to ruine Upon which ground what need is there for Magistrates to punish Adulterers or fraudulent dealers or the like for God professeth himselfe to be an Avenger of such evils Heb. 13. 4. 1 Thess 4. 10. Yea but Rulers say we are Gods Ministers to avenge such like evils And so in matters of God it is alike as was shewed in thesi it might be truly said What is of God cannot be resisted what is of men will come to nought and God is an avenger of such things he can defend his owne worship and wayes and his truth is able to defend it selfe else who would regard either yet God also would have Moses to promulge
corrupt Practises in matters of Religion mentioned in those severall worthy Laws Nor hath either State or Souldiery any cause to condemn their own renowned acts of Zeal for the Lord in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences but they shall assuredly find it good to be alwayes zealous in a good thing And as they have begun to shew themselves to be indeed with Christ and not against him so to continue and go on in despite of all false or malignant spirits or tongues And as for you most Noble Sir who in your Military way have had so many Military disputes for the Causes of the Lord if it be vile to be for Jesus Christ be you yet more vile only still keeping as through Grace you have done hitherto low in your own eyes so shall you at length after you have stood and in your way also have fought for Christ and his Cause com to receive that incorruptible Crown of Righteousness which the Lord the righteous Judge shall give you at that day and not to you onely but to all those which love his appearing Which shall be ever his prayer who is Sir Lynne in New-Engl this 4th of the 8th 52. Your Excellencies humbly devoted Servant THOMAS COBBET To the Reader CHristian and Courteous Reader thou canst not but see if thou wisely observest the designs now on foot in these last and perillous days that Satan being disturbed and in a maner dethroned from his so large Dominions possessed under him by his eldest son the Great Antichrist he is now stirring up many petty Antichrists who being in pretence for Christ do some way or other oppose and undermine Christ in his Person Titles Offices or Truths And surely It is none of the least amongst those renowned Titles of his that he is King of Kings and Lord of Lords he under and for whom higher Civil powers do and must rule That Great Antichrists master-piece was in the first place to ham-string Civil powers from having any thing to do in matters of Religion or of the Church further than as servants and indeed vassals unto the Pope as visible Head of the Church or to the Mother Church of Rome or at least to Church Councils and Synods to execute onely their Decrees and Laws But since that Civil powers have broken those cursed bonds of Antichrist and shook off that tyrannical yoke of that man of sin and have through grace seen it their approved dignity from the Lord and duty to him to improve their Civil Authority to the utmost against that man of sin and all his usurpations and inventions Satan stirreth up others to prosecute the same design insubstance albeit under more specious pretences even to despoil Civil powers of that which is their glory and crown even as Civil powers to serve the Lord Jesus their Lord and to improve their Authority to establish his Laws and Government onely within their jurisdictions and to root out whatsoever opposeth and undermineth the same The Devils name is Belial one without yoke at least in his desire and indeavor and he breatheth that masterless licentious spirit in such as he effectually worketh They were children of Belial that sayd of Saul 1 Sam. 10. 27. How shall this man save us and they despised him and brought him no presents thence that Spirit and Speech of theirs of old Psal 12. Our tongues are our own who is Lord over us we will maintain hold and say what we please without controul from any this Spirit was in Corah and his Company who at once contemned and condemned those two main Ordinances of God Magistracy and Ministry they were Levellers they would have none in office above others in the Common-wealth or in the Church Num. 16. 3. They gather against Moses and Aaron saying unto them ye take too much upon you seeing all the Congregation is holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord the self same spirit Jude saith shall be in some licentious Preachers and professours who shall turn the grace of God into wantonness Jude 4. Walk after their own lusts ver 16. and ver 8. Despise dominion and speak evill of dignities namely not so much of persons in Office in Church or Common-wealth as of their very Offices and ver 11. They perish in the gain-saying of â—ore these have Corahs speeches up in substance what are not all the Lords people Saints and must one Saint be so much above another are they not all one in Christ Jesus is not the Lord among them as their onely Lord Judge King and Law-giver and must they have any other of these also Peter another witness testifieth 2 Pet. 2. 1. There were false Prophets among the people even as there shall be false teachers among you who shall privily bring in pernicious Heresies and ver 10. some of their black marks are that they despise Government Civill or Ecclesiasticall Presumptuous are they self-willed they are not afraid to speak evill of Dignities and ver 19. they promise their fellows Liberty they themselves are the servants of corruption Seducers and erring spirits they know well enough that under Christ there is no ordinary means left to restrain and punish their extravagancies but Government in Church and Common-wealth therefore it is wont to be a constant concomitant of Errour and Heresie to become a back friend to Magistracy and Ministry to civill Jurisdiction and to Church Discipline common experience in these dayes witnesseth this when Magistracy and Ministry both are either wholly cryed down by too many erring spirits or so enervated and dispoiled of their proper worth and power by others that they have little left but the bare title and name of such if the Magistrate be allowed by some his power in matters of the second Table yet the other half of his politicall power in matters of the first Table he may not assume Religious States may not they think in wisdom tolerate State errours and the ventings of them but if dangerous errours in Religion are scattered and spread they must let them alone As if civill maxims were more near and dear to Christ under whom Magistrates rule than the matters of his own sacred truth or that matters in politiques were more blisfull or fatall to their Christian subjects than those in Religion or that Christian regulated Magistrates should leave that at a loose end even matter of sound doctrine which is the very bond of Christian societies under their power bodily murtherers they will yield must be capitally punished but if the Wine of Intoxicating and Infatuating doctrine of errour vented and broached by corrupt members of Deut 32. 33. the Church be the Poison of Dragons and venom of Aspes if whosoever eateth of those Cockatrice Eggs which they hatch dyeth spiritually if they commit a thousand soul murthers yet Isa 59. 5.
who must say why doe you thus unclean practises respecting the flesh may be punished but unclean spirits and doctrines must be suffered in the Land they would not have such as rob and spoyl others of their goods escape but it s no matter what havock any make of Church Ordinances Privileges and Liberties by any Tenents of theirs If they rob us of the Law and the Prophets and take away a great part of the holy Scriptures which was all given by Divine Inspiration and is profitable for Doctrine for Reproof for Isa 49. 23. 3. 7. Rom. 13. 3 4. Correction for Instruction in Righteousness or if they plunder and strip us of the office Political power and care of the Churches Civil Nurse-fathers Physicians and Shepherds for their best good none must punish them for such like outrages And if at a dead lift Magistratical power be with much ado permitted to come within the range and reach of the first Table yet they will have it under so short a tether and lay such strong chains and heavy bolts upon it that it s there rather as in its prison than any way as in its privileged place they shall be permitted to punish Witches Sorcerers and Inchanters else say they what mischiefs will befal our Estates Families and Bodies But as for those good those white Witches that out of pretence of conscience bewitch souls Gal. 3. 1 c. to death by their inchanting doctrines let not Civil powers meddle with them Men of our times will not speak these in so many words but in their tenents and practises they speak in effect as much But good Reader be thou ware of such false Prophets that come in sheeps clothing will carry it towards thee as fruitful and Matth. 7. 15. spiritual Christians as humble meek gentle harmless self-denying mortified persons for a season till they have attained their ends will tell thee it is new light what the Spirit revealeth to them it is the tenderness of their consciences which maketh them scruple such and such things which others have long held c. And all this while they are inwardly ravening wolves I hope pious Reader I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays That the Lord hath not left Christian regulated Civil Commonwealths without their respective ways of Authoritative Redress of such like mischiefs in Religion for which end read and consider in thy retiring hours and times this little Treatise and the Lord give thee understanding in all things Thine in Christ Jesus Tho. Cobbet The Method and scope of the ensuing Discourse concerning the Civill Magistrates Power in matters of RELIGION By way of Introduction THe example of our Head Jesus Christ Iohn 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion is opened and applyed in many pious and seasonable observations pag. 1. ad 6. That this act of Christ is presidentiall and imitable according to the judgements of the Godly Learned Pareus Bullinger Tossanus Marlorate Dyke Ainsworth Musculus Suecanus and Beza pag. 6. ad 9. 2. Objections answered pag. 9. ad 12. The Thesis and Position propounded to be cleared is this That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are thereunto called pag. 12. In handling whereof the Author first propoundeth some 1. Distinctions pag. 12. 2. Some Conclusions about it are laid down 1. Negatively what may not bee done this way pag. 13. ad 16. 2. Positively what may and must pag. 16 3. The main Assertion is explained pag. 16 17. And proved by Seven Reasons grounded upon Scriptures pag. 17. ad 34. Five Corollaries or Instructions drawn from the Premises 1. The first is by way of Refutation and Answer to sundry Objections tending to undermine the Cocrcive Power of the Civill Magistrate in matters of Religion pag. 35. ad 46. 2. The second Instruction chargeth Rulers with the Duty of Endeavoring the exact knowledge of Gods law word and rules pag. 46. 3. The Third Instruction or inference from the premises That then the Highest Civill Authority are to make Coercive Lawes about matters of Religion pag. 46. Touching this particular The Author distinguisheth 1. Of Civill Magistrates pag. 47 48. 2. Of Kingdomes or Commonwealths in which they rule pag. 49. 3. Of Legislative power in matters of Religion p. 49. 4. Of Lawes about Religion pag. 50. Conclusions are laid down about this weighty matter 1. Negatively pag. 51. ad 54. where it is proved that humane laws formally and as such cannot bind the conscience 2. Positively Positive Conclusions about this Nomothetique power are sour 1. That Politicall Laws properly such may be made about matters of Religion pag. 54. This Conclusion is confirmed by seven Reasons pag. 54. ad 58. 4. Objections against this Conclusion are answered pag. 58. ad 67 2. Conclusion That in doubtfull matters Ecclesiasticall Assemblies are to bee called whose Counsels unto the Magistrate are Ecclesiastically Authoritative pag. 67. 3. Conclusion Civill Magistrates are to call upon Ministers to expound the whole Counsell of God pag. 68. 4. Conclusion Civill Authority must establish their Lawes with the consent of their people or their representatives p. 68. 4. A fourth Instruction from the Premises Then are the Civil Authority in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not pag. 70. For further clearing of this from all gainsayers 1. Some distinctions are laid down pag. 71. 72. 2. The Conclusion is stated and cautioned pag. 73. 3. Five Reasons for proof thereof and the Objections against them answered pag. 73. ad 82. 5. The last instruction from the premises Then are not persons to be left to the liberty of their own Judgements or consciences pag. 82. For the better clearing of this weighty Conclusion so many waies opposed now adayes 1. Some distinctions about it are propounded and Rom. 14. 3. c. cleared pag. 82. ad 86. 2. The Conclusion is stated against a set fixed Toleration and proved by 10. Reasons from Scripture all which are vindicated from the severall Objections against them pag. 86. ad fin Errata In the Epistle Dedicatory pag. 4. line first adde cor pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. for 1 John 14. 1. read 1 John 1. 14. This Treatise concerning the Christian Magistrates Power and the exerting thereof in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be Printed as being very profitable for these times Feb. 7th 1652. OBADIAH SEDGWICK A Discourse concerning the Nature and Latitude of Civil Powers in matters of Religion IF
Corruptions in matters of Religion do some way or other strike at all that good not alone by provoking God in Judgment either to blast all that good unto a people amongst whom such corruptions prevail but the corruptions themselves occasion breaches upon mens natural and civil good even their lives safety estates civil peace and liberty and the like Witnesse the sad fruits of Popery too oft in England of Anabaptisme in Germany in John of Leyden and Cnipper Dollings dayes of Levellisme not long since in England when the better part of the Army were sent down towards Oxford as I remember to suppresse the stirre raised by the Levellers and I wish that might have been the last of the destructive turbulent seditious or trecherous designes of men grosly corrupted in their Judgments in the matters of Religion As for the moral good of subjects under Civil Authority how much such corruptions do intrench thereupon let the woful experience of the loosenesse and even profanenesse of too many in both Englands amongst whom corruptions in matters of Religion have taken place testifie besides the scandal upon Religion which such have brought in the eyes of the common sort which have made little or no profession and the woful miscarriages thereby occasioned amongst them also But how such corrupt persons are branded in Scripture for such mischiefs and miscarriages let these places be duly considered Rom. 16. 18. 2 Pet. 2. 1 2 3. compared with verse 10 12 13 14 18 19. Jude 4. with verse 8 10 11 12 13 16 18 19. 2 Tim. 4. 3 4. 1 Tim. 4. 1 2 3 4 5. whence also such perilous times 2 Tim. 3. 1 2 3 4 5 6 7 8 9 13. whence railings strifes and the like 1 Tim. 6. 3 4. whence increase of ungodlinesse 2 Tim. 2. 16. And is not then the Civil Magistrate whose end partly is the subjects natural and civil good bound in his political way to restrain and redresse the causes of the contrary evil but specially as the Magistrate is a political Minister of God in his civil way and by his Civil means of the subjects spiritual good so he is to improve his Authority that the liberty purity and peace of Gods own instituted worship and wayes wherein their spiritual good externally doth much lye be maintained and defended against all Infesting infringing Impugning or Impairing principles or practises breaking forth to the contrary the Civil Magistrate in Gods Appointment is a Minister to the Churches good as that of Rome to which Paul writ Chap. 1. 7. 13. 4. compared he is the Minister of God to thee for thy good Esay 60. 11. the Gentile Kings shall be brought to the Church to be added to it they shall also as Kings in some respect serve the Church else as verse 12. the Nation and the Kingdome or Authoritative part of the Nation that will not serve thee speaking of the Church shall perish and verse 10. Their Kings shall minister to thee Yea in point of the very Discipline of the Church which is to it as its walls they shall help in the building thereof by their Civil Authority setting up that in their Jurisdictions strengthening setling and establishing the same there Hence vers 10. And the sonnes of strangers shall build thy walls their Kings shall minister to thee namely in that matter of building her walls also there mentioned hence also they are called the builders of the Churches walls Esay 49 16 17. compared Thy walls are before me Thy children or as in the Hebrew thy builders namely of those walls make haste As builders by their Civil Authority they shall break down all manifest unevennesse in the Churches fabrick curb all palpable Intrusions of any bad stuffe therein and redresse whatsoever might visibly undermine the same and all this spoken with reference to the Dayes of the New Testament when the Gentiles should be thus behoveful to the Church verse 22. I will lift up my hand to the Gentiles Verse 23. and Kings shall be thy nursing Fathers they shall bow to thee with their faces toward the earth So Esay 60. 3. The Gentiles shall come to thy light and Kings to the brightnesse of thy rising Verse 9. Surely the Isles shall wait for me verse 10. The sons of strangers shall build up thy walls and their Kings shall minister to thee So Rev. 22. 24. And the Kings of the earth shall bring their glory to it namely to that new Jerusalem or purest Gospel Church not in heaven but which cometh from God out of heaven vers 2. Now the glory of the Kings of the earth is chiefly their Soveraignty and Civil Authority which Christ by John saith they shall bring to the Church not to be resigned to them or usurped by the Church or any of her Officers they shall be Kings still although ministring as Kings to the Church Esay 60. 10. but they shall bring this their glory to the Church to be improved for the Churches good or for the maintaining the doctrine discipline and waies of God held forth by the Church in the purity and liberty thereof against all opposers impugners despisers depravers disturbers and corrupters thereof And let none say What need the Church any such terrestrial Object Help It hath carried on Church wayes and worship when it had none to help but rather had the Rulers of the earth hindring it Besides the Church is a compleat Polity within it self and hath weapons to avenge all disobedience in its own way and sphear 2 Cor 10. 6. It is true say I this help from Civil Authority is not of Answ absolute necessity to the esse of the Church or to the esse of its operations but it is an accumulative good conferred of God upon the Church to have such builders of her walls and such nursing fathers to curb and hinder whatsoever is destructive to her good and so it is necessary to the optimum esse of the Church Besides when the Church hath used all her power against corrupters of her purity or disturbers of her peace by excommunicating of them from her Society which were of it yet such may grow the more insolent and commonly do wax the more turbulent and pragmatical that way and do more hurt after the Church hath gone to her utmost limits to censure them then before yea turbulent seducers may go from sea to sea to make proselytes and draw disciples after them where the particular Churches have no immediate power over them either then the Civil Magistrates sword and service is needful or else there will be left no ordinary and orderly power to restrain and punish such grosse Abuses in such cases A third Reason of this Assertion may be taken both from Reason 3 the Prayers which the Lord chargeth his people to make for this end and from the praises also which they return to God when such an end is Attained The former is held forth 1 Tim. 2. 1 2. I exhort
the highest Magistrate Num. 21. 18. Object True you will say he was immediately inspired by God that way and so are not others Ans Yea but this proveth that Gods being the onely Law-giver to his Church it hindreth not but that the Civill Magistrate under him and from him may and must promulge his Laws and that under penallties of Civill punishment For God inspired no other powers of old than highest Civill power to do that work Secondly though God were the onely Law-giver in matters of Religion and of the Church yet that hindreth not but that he allowed others in highest Civill Authority to make Laws and Orders and Edicts respecting Religion and that under penallty of Civill punishment Honor that Order solemnly made and ingaged unto by Asah and that Generall Assembly of the Heads and Members of that Kingdom that whosoever would not seek the Lord God of Israel should be put to death 2 Cron. 15. 13. Yet were not these immedtately inspired as was Moses Ioash also gave forth royal Edicts and made Proclamction of it concerning collections to be made for the house of God Politically ratifying and promulging a Law of Moses in substance Exod. 30. 13 14 15 16. And 2 Cron. 24. 4 5 6 7 8 9. c. Albeit David might from immediate Inspiration from God or direction from some Inspired Prophet make those Decrees and Orders about Church matters matters of Gods Worship of the Ministery of Discipline and the like mentioned 1 Chron. 16. 4 5 6 7 c. and chapter 23. 24. 24. 2. Yet Hezekiah who added his politicall Sanction to those orders he was not so inspired 2 Chron. 29. 25. God made a Law about Ministers maintainance by Tyths and the like But Hezekiah also addeth his Civill Sanction thereto 2 Chron. 31. 4. and causeth his Edict to be spread or published or promulged ver 5. The like Magistraticall power did Nehemiah put forth in making Orders about Ministers Maintainance Neh. 13. 13. and about the Sanctification of the Sabbath threatning Civill punishment to the transgressors thereof ver 19. I commanded to shut the gates and charged that they should not be opened till after the Sabbath and ver 21. he threatens to lay hands on them that shall persist to prophane the Sabbath and ver 22. he chargeth the Levites to look to the sanctification of the Sabbath and to make it appear that though God had made a Law about Sanctification of the Sabbath yet he as a chief Civill Ruler did but his duty in making Politicall Orders about the same he pleadeth with God ver 22. Remember me O my God for this It was a Politicall Order and Decree which the State of Niniveh made for that penitentiall Fasting and seeking of God Jonah 3. 7. The King caused it to be proclamed and published throughout Niniveh by the Decree of the King and his Nobles saying let neither man nor beast tast any thing let man and beast put on sackcloth and cry mightily unto God let them every one turn from his evill way c. And how well God took this see ver 10. For hereupon he repented him of the evill that he had said c. The like politicall Injunction of Fasting and Prayer by good King Jehoshaphat 2 Chron 20. And the like politicall Act in matters of Religion see in the State of Judah in Hezekiahs time who having first called a Councill of State about it 2 Chron. 32. 2. afterward they ver 5. established a Decree to make proclamation through all Israel that they should come to keep the Passeover at Ierusalem though upon just reason given ver 2. 3. it were not the very same moneth appointed in the Law of God and how acceptably God took this the sequell shewed Mordecai also having by Queen Easters means been advanced to highest Authority under Ahashuerus he maketh a solemn Law and standing Decree about solemn yearly dayes and exercises of the duties of Thanksgiving to be observed by all the Jews Est 9. 30 31 32. and he sent letters unto all the Iews c. to confirm those dayes of Purim in the times appointed according as Mordecai the Iew and Ester the Queen had injoyned them c. of which see more ver 21 22 23. and is commended for it Est 10. 3. It was a Law a coersive Law about matters of Religion under Civill penalties to those that transgressed it which Artaxerxes made Ezr. 7. 26. Whosoever will not do the Law of thy God which all know commands matters of Religion as well as Righteousness and the Law of the King respecting it commanded by God in reference to his house the Temple and Worship of it c. mentioned ver 23. let judgement be speedily executed upon him whether it be to death or to banishment or to confiscation of goods or to imprisonment And lest any should say that he did this of his own head ver 27. It s thankfully acknowledged to be of God Blessed be the Lord God of our fathers which hath put such a thing as this into the heart of the King to beautifie the house of the Lord which is at Jerusalem Darius also maketh a politicall Decree respecting Religion professed and practised by his subjects the Jews and that under penalty of Civill punishment to such as shall any way alter his Decree Ezr. 6. 11. compared with ver 8 9 10. this is recorded in his commendations That was a politicall Order and Decree made by that other Darius the Mede for which he is commended in Dan. 6. 23. It is about matters of Religion I make a Decree that in eveery dominion of my Kingdom men tremble and fear before the God of Daniel That was a coersive Decree about matters of Religion which Nebuchadnezzar made under the penalty of Civill punishment and he is commended for it Dan. 3. 28 29. Blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him c. And therefore I make a Decree that every People Nation and Language which speak any thing amiss against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses be made a dunghill because there is no other God that can deliver after this sort So that the Conclusion is but further strengthened by this Argument That which the Lord himself hath either put higher Civill powers upon or hath owned or commended either in such as were within or without the Church in so doing that must needs be according unto the Mind and Word of God But the exercise of Legislative power by higher Civil powers about matters of Religion yea and that in a coersive way and under Civill penalties is that which God hath put into the hearts of such higher powers or hath owned and commended in them as the Instances before do declare therefore the use of Legislative power by Civill power about matters of Religion yea in a coersive
they are and the objection supposeth them to be the dictates of Conscience though erring for then according to this supposall they are made to be according to Gods rule and so not irregularities not sins 5. This were to make God the Author or allower of that which too often proveth fatall in the issue For be it that sometimes such evills mentioned be no other then such as are right in the eyes of a Christians minde judgement and conscience yet God saith There is a way which seemeth right unto a man but the end thereof are the ways of death Prov. 11. 12. and 16. 25. 6. This were to cut off all ordinary wayes of conviction and conversion from such as goe astray thorough an erring conscience For their errours and corrupt wayes being according to conscience are by this supposition according to Gods allowed rule And would you convert men from following a rule of God 7. Then in case of a more then ordinary conversion from errours and heresies and corrupt practices thereof held in and acted in conscience formerly yet are not those errours to be bewailed or that conversion to be looked at as of grace since before that conversion such walked according to Gods rule as it 's here supposed namely consciences dictates though erring the contrary whereunto is evident in the former instance of Paul who Acts 26. 9 10 11. confesseth that to be his madnesse and 1 Tim. 1. 13 14 15. magnifieth Gods rich grace as shewed in his conversion 8. Then persons dying for the maintenance of the most horrid blasphemies which an Arrian and popish conscience may hold unto the death they dye for Righteousnesse sake as following as is here supposed an allowed Rule of God conscience 9. Then corrupted deserted christians consciences pressing thorough strength of temptation to contradictings of what hath formerly been spoken effectually to them and done for their souls are rules of God whereby to conclude their estates according to God and so not blameworthy or to be crossed or curbed by the Saints contrary to that Psal 31. 22. where David blameth such like conclusions as rash and sinfull I said in my hast I am cut off from thy sight and Psal 116. 1â— I said in my hast all men are lyars albeit in a case wherein they held forth no other promise of God then formerly himselfe had beleived and professed vers 10. To which purpose it is that David chideth his soule for such like disquieting thoughts and conclusions Psal 42. 5. Why art thou O my soule so disquieted within me If then it appear by these reasons that the bare dictates of conscience without their due and just grounding upon the word are not an approved rule of God we have what we would otherwise these absurdities must needs follow the contrary Concl. 6. Albeit there be some binding nature in conscience though erring so that in that estate of conscience not to omit a thing in it selfe good from which erring conscience disswadeth would become to that person an offence against conscience and a present resolution never to doe something in it selfe evill to which the erring conscience doth perswade would be of the like nature to him yet may regulated civill Authority yea they must restrain and punish both manifest neglect of weighty duties in matters of God or man required by God and under God enjoyned by man and likewise evidenced commission of any forbidden evils both by God and man committed by the outward man in any scandalous manner and yet therein such Authority doth not restrain any from doing or punishing for doing their duty or for not sinning and we shall in confirming this Conclusion Answer the weight of the Objection Now the First Reason hereof is Because Civill regulated Authority doth restrain and punish sins against either Table not under that notion as the dictates of Conscience which are secret and as such passe mans view scaning or censure but as the outward mans neglect of what God himselfe immediately and by his Ministers Civill Magistrates mediately and as the outward mans commission of evills forbidden first by God and then by Civil Authority from and under God also as evils infringing the civill power and crosse to the end for which Civill Authorities and societies are appointed Likewise as hurtfull to Civill States and bringing many mischiefes upon the same if they are not thus restrained and punished 2. Because that together with their coerceive Lawes binding to Civil punishments they doe provide for all due means of conviction of persons pretending Conscience for what they either refuse to doe or for what they actually doe contrary to God whether it will appear at least interpretatively to them as well as others such punishable acts of theirs arise not from conscience regulated but stiffned against its duty Nor 3. Doe such persons in such omissions or commissions their whole duty but many wayes contrary to their duty in regard of some of which contrary walkings to their duty they may be justly punished for them In some sence it is a part of duty to doe nothing against conscience and to doe what one doth according to conscience yet the stresse and force of that duty lyeth here because conscience it selfe by duty is to be subject to the word and bottom all its dictates upon the word and to attend to all as well as any of the rules of the word to all which each man therefore is in conscience bound to attend so that such erring and corrupted persons they doe not their whole nor doe they their maine duty in that they doe not therein what is according to the word but contrary rather to the word both as requiring first such and such duties of them as for instance to swear by the name of God to goe out to War and the like when called to it under paine of Gods displeasure and then in a second part requiring obedience out of conscience to such or such things as lawfully required by his Civill Ordinance and Ministers even higher Civill powers and in case of doing contrary leaving them to the dint of his sword in their hands Rom. 13. 1 2 3 4 5. compared 2. Since in that condition mentioned of their erring consciences whilst erring they offend their conscience if they should then resolve against the doing of something in it selfe evill they may and should take a middle course rather at present namely to use all the best means of better information of their erring minds that so they may refuse to act or hold not where an erring conscience requireth or on the other hand may doe not what an erring conscience then forbiddeth but what the same conscience upon better sight seeth cause to refuse to doe or else to doe as in the former instances of taking an Oath going to War to which we may add putting away a wife upon a slight cause or the like they will not stiffly refuse an Oath or to goe for a souldier when Authority