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authority_n	call_v	church_n	place_n	2,073	5	4.2692	3	false

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A76988	The arraignment of errour: or, A discourse serving as a curb to restrain the wantonnesse of mens spirits in the entertainment of opinions; and as a compasse, whereby we may sail in the search and finding of truth; distributed into six main questions. Quest. 1. How it may stand with Gods, with Satans, with a mans own ends, that there should be erroneous opinions? Quest. 2. What are the grounds of abounding errours? Quest. 3. Why so many are carried away with errour? Quest. 4. Who those are that are in danger? Quest. 5. What are the examens, or the trials of opinions, and characters of truth? Quest. 6. What waies God hath left in his Word for the suppressing of errour, and reducing of erroneous persons? Under which generall questions, many other necessary and profitable queries are comprized, discussed, and resolved. And in conclusion of all; some motives, and means, conducing to an happy accommodation of our present differences, are subjoyned. / By Samuel Bolton minister of the Word of God at Saviours-Southwark.	Bolton, Samuel, 1606-1654.	1646 (1646)	Wing B3517; Thomason E318_1; ESTC R200547	325,527	388

to my faith and understanding M. Reynolds 110. Psal 273 274. Whitak cent 1. Jam. 1.5 Dixit aliquis patrū se orando magis quā studēdo ac legendo in cognitionē Scripturarum prosecisse Aug in l. Scal para c 2. Orationi lectio lectioni succedar oratio Hieron ad L●tam The Church of God is called The pillar and ground of truth 1 Tim. 3.16 not that which gives being to truth nor that which gives authority to truth but the Church is the depository of truth the orb out of which this glorious light shineth the Candle-stick which holds the light the pillar not so much to hold up as to hold forth truth as the Law and Proclamation of Christ it doth not hold up the authority of it but bear witnesse to that authority in it 4. The fourth way is to goe to God by prayer and desire him who is the father of light to reveal the way of truth to thee Jam. 1.5 Are such and such things doubtfull Thou lookest upon many opinions abroad and thou art brought to a stand thou knowest not what to determine the cases are very doubtfull goe and strip thy self maked of self of by-ends of corrupt affections unbiasse thy self denude thy self before God and desire him to reveal his will to thee begg of him that he would lead thee into the way of all truth tell him he hath ingaged himself to teach thee he hath promised we shall all be taught of God he hath said He will lead us into the way of all truth urge God with his promise believe it conclude it either God will reveal it to thee or it is not necessary it should be known Cum Petro dicendum ediscere nobis Paraholam istam Hier. Non solum stuatū nobis adhibēdum esse ad discendas literas sacras ve um supplicandum Domino diebus ac noctibus obsecrandum ut veniat agnus de tribu Iuda ipse accipiens librum signatum dignetur aperire Orig. Hom. 12. in Exo Cons Whit. p 397. Whitgift p. 3. p 77 81 82 83 84. Hooker l. 3. Sect. 2. Sutclive tract de dis c. 1. p. 5 Heb. 3.2 Cons Park l 2 c 39. per totum We read in Revel 5 9. That when John saw the book was clasped he fals down and weeps bitterly and then Christ comes and opens and unclasps the book thus let us doe are opinions doubtfull is the book clasped canst thou not read Gods minde in these and these things Oh fall down weep to him pray to him either I say again God will unclasp the book either he will unfold the doubt or assure thy self it is not necessary to be known And thus we come from the distinctions of the doctrine of faith to those we named of the doctrine of worship These I told you were either such as did concern internall worship of which I shall not speak or such as did concern externall worship viz. the outward Regiment of the Church of God in the world And I told you the doctrines of Gods externall worship were either such as were essential or such as were circumstantiall only Now if the Question be asked who shall judge of Gods minde in Scripture concerning the essentials of government It is hard to tell you who shall resolve you 1. Some say that doctrine only is contain'd in the Word and not discipline and that there is no particular and absolute form expresly prescribed in the Word nor yet any that can be made out of the word they lay this as a charge upon those who hold the contrary that they make Christ a Law-giver to his Church and do put no difference between Christ and Moses Indeed they may seem to come under a charge who make that comparison between Christ and Moses and say that as Moses had order for every pin in the tabernacle So Christ unlesse he was lesse exact then Moses and took lesse care of his Church under the new Testament then under the old left certain Rules for the ordering and regulating of all particulars in the Church of God an opinion very high and an expression very harsh 2. Others say there is a discipline in the Word but it is only morall not ecclesiasticall If that will not doe some goe farther and say there is an ecclesiasticall teaching but not an ecclesiasticall governing-discipline in the Word 3. Others say there are some foot-steps and rules of an ecclesiasticall Discipline in the Word Sutclive ib. but they are rather described then prescribed and those are neither perfect to which nothing may not be added nor immutable of which nothing can be altered but may be modified and tempered to the severall constitutions and tempers of States Kingdoms and Common-wealths as shall be seen convenient 4. Others say there are Essentials of government in the Word though not the circumstantials Danaeus in 1 Tim. 3.15 p. 169. etiam in 1 Tim. 5.13 p. 289. there are rules laid down for those things of chief concernment though not for things of a lesser and inferiour moment but amongst these here is this controversie whether those rules as touching essentials are immutable and unchangeable or whether they may be altered and changed according to the will of man and tempers of states 5. Others say there is a certain exact entire form of government prescribed in the Word of God and that not determined ad hic nunc to the Apostles daies the times of persecution and gathering of Churches but to be an unchangeable ordinance for the governing of Christs Church till his comming again And what that particular form is there is as much controversie one saith one another saith another Certainly if there be such an exact way in the Word its strange it cannot be found it 's a wonder it cannot be made out if it be it is no lesse wonder that those who are willing to open their eyes broad to let in light cannot yet be able to see To most men it appears a dark controversie and that there is not much in the Word to discover it if there be a great deal seems to be buried up in the dark and cannot be clearly made out It was once the speech of one that God had done by the externall government of the Church as he did by the body of Moses he hid it lest men should make an idoll of it Some doubt whether there be any such thing or no Cons Park l. 2. c. 41 42 43. others say if there be it s in the dark it 's hid but whether it be so or no this I am sure of it s made an Idol of men make that all and all the heats of their hearts are turn'd to contentions of the head I may say this controversie hath wrought more division in the hearts of Saints one towards another and more separation one from another and keeps them at greater distance in all the offices of love and hath more taken

will shall stand for a law In this also Jeroboam and Nebuchadnezzar offended when they would command things upon their own will not only without but contrary to the will of God This proved a dangerous rock to them and will be to any who shall follow their steps God is a jealous God and cannot brook with any rivall in matter of his worship As they cannot command so we cannot thus obey without sinne and dishonour to God Christ bids us in this sense Call no man Rabbi And the Apostle enjoyns us not to be the servants of men which then we are in a high measure when the warrant of our actions is only taken from the will and pleasure of men Vid. Pare●̄ in Rom. 13 praecog 3. propos 6. Justinianus im●erator agnovit Catholicam fidem nullam innovationem posse recipere ex authoritate principu●s sed solunmodò confirmatiorē virdicationem Po estates suo loco humanas suscipin●us donec contid Deum suas erigāt voluntates Synac when we shall subjugate and vassall our understandings and consciences to the meer commands and dictates of men And so much for the first 2. The Magistrate hath no power against God God never set up a power against himself he is the minister of God and all his power is subordinate to the will and glory of God All which being granted I need not to say any more of it 3. The Magistrate hath no power to enforce the conscience of any Conscience rightly understood fals under no power but the power of God alone I have read it was the speech of Stephen King of Poland I am King of men and not of consciences a Commander of bodies and not of souls All power is usually expressed in Scripture by this Metaphor of Keyes and though God hath committed many Keyes much power to man yet there are three Keys which God doth reserve and keep in his own hands only 1. The Key of the womb he shuts it Gen. 20.18 and he opens it at his pleasure Gen. 30.22 2. The Key of the grave 1 Sam. 2 6. The Lord killeth and maketh alive he bringeth down to the grave and bringeth up he and he alone doth this 3. The Key of the conscience Act. 16.14 He opened the heart of Lydia and he opens so as none can shut and shuts so as none can open This power over the heart and con●cience God hath reserved in his own hands It was the speech of one God hath reserved three things to himself 1. To make some thing of nothing 2. To know things future 3. To rule over consciences A dominion that is proper to God alone men may tyrannize but they can never rule over the consciences of men Conscience fals under no subjection but Gods alone The Turks and Persians themselves though they have upheld and propagated their way by the sword yet they acknowledge that the conscience neither can nor ought to be compelled Conscience is like a Virgin which cannot be forced Lex nostra non se vindicat ultore gladio Tertul. Men may perswade but they can never compell conscience according to that old maxime Religio suaderi potest cogi non potest Men may be perswaded into a religion but they can never be compelled unto it Nihil est tam vo●un tarium quā religio in qua s● animu● sacrifican●es eversus jam sublata jā nulla est Lactant. Instit l. 5. c. 19. Procop in ●eca histo It lies as a blot upon Justinian that he compelled the Samaritans to embrace the Christian faith And it is more condemnable in the Papists among the Indies of which they finde no more fruit then with the Moors of Granado who were forced to Masse in the morning and freely practised Mahome tanisme in the afternoon Like those we read of 2 King 17.33 who because of the Lions feared the Lord but served their own gods Those acts of conscience which are internall are free and uncogible they fall not under mans cognizance nor if they did doe they fall under mans power No power on earth can either judge or punish the internall acts of the minde The Question is not here about the elicite acts of conscience but the imperate commanded and externall acts It is easily granted That no power on earth is able to compell the former the internall acts of the minde and conscience but the dispute will be about the later the externall acts either in the restraint or constraint of them Of which more anon 4. The Magistrate hath no power properly called Church-power though he have a power about the businesse of the Church and the affairs of worship yet he hath not any power properly called Church-power He is helpfull to the government of the Church but in this sense no Church-governour The Church hath the exercise of her power from him but not the power it self the Magistrate gives ability but doth not give the authority The Church say Divines hath protection and encouragement from him but hath her authority and power from Christ I finde divers opinions among men about this 1. Some say that the Magistrate hath all power 2. Some say he hath no power in matters of Religion 1. Some say he hath all power and that the government of the Church is by God devolved upon the civil Magistrate whereby the Magistrate is the head of the Church and hath a Nomothetick and legislative power in things ecclesiasticall which power say they is not only ecclesiastick in respect of the object being exercised about Church matters but in respect of the subject or person exercising whom they make to be a mixed person and hath a mixed power Salcobridgensis p. 121. and by vertue of his office can act and exercise it I shall not speak much to it it is a discourse by the by only I shall tell you that Pareus who gives more to the Magistrate in this particular then others of his brethren yet saith That the civil Magistrate is not to assume to himself any proper parts of Ecclesiasticall ministery as to preach to administer censures Sacraments c. and he gives these two reasons of it 1. Because he is not called to this office Vedel de Episcop Constant q. 2. Christ did not say to him Go and preach the Gospel and baptize and therefore being not called to it he ought not to assume it No man saith the Apostle taketh this Ministery upon himself but he that is called of God Heb. 5.4 Pareus in Rom. 13. prop. 3. nor is he saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intermeddle in other matters not proper to his station 1 Pet. 4.15 but every one is to abide in the same calling wherein he is called And he gives a second reason lest they incurre the sin and punishment of Jeroboam and Vzziah one of whom had his arm dried up the other was strucken with leprosie 1 Kin. 13. 2 Chron. 26. And the same Authour a little

pertinet subditos esse p●testatibus ex illa verò parte qua credimus D●o in regnum eju● vocam●r non oportet nos esse subditos cuiquā homini Deo enim potius obtemperandum quam hominibus Aug. It behoves us in things which concern this life to be subject to higher powers but in those things which concern another life we ought not to be subject to any man that is commanding things evil for he saith it is better to obey God then man If then these things be true that we are not to obey those comm●nds which are contrary to greater power Nor are we to obey when the command doth transgresse and exceed the limits and bounds of his power Then this is clear that when any thing is imposed either to be believed or to be done it is the duty of all to ex●●ine whether in the obedience of the commands of man he doth not transgresse the will of God or give more to men then is his due and proper alone to God Obj. 3. The faith of Christians ought not to be conjecturall and uncertain but certain and firm but when men lean upon the judgements of their own private spirits in admitting or rejecting doctrines their faith is uncertain because private men may be deceived but the judgements of Councels and Synods are unerring and infallible Ans For the first part of this Objection viz. that the faith of Christians ought to be firm and certain and not conjecturall or uncertain we freely grant It is a maxime in Divinity * Fidei nihil potest subesse alsum aut incertum Nothing uncertain nothing doubtfull or false can be the object of faith and this takes away their main ground It is then impossible that we should believe the determinations or definitions of Synods or Councels without examination because they may be false for they are not infallible they are not unerring as I have shewed they are but men and therefore their results and determinations doubtfull and therefore cannot fall under faith For the other part of the Objection That they who lean to their own judgements and not to the judgement and determinations of Councels their faith is doubtfull and uncertain I answer If by leaning to their own judgment be meant to adhere to what their own humane reason doth dictate to them in divine things then I say that their faith is doubtfull and false for mans understanding is no fit measure nor judge of divine truths it is above reason But if by leaning to our private judgement be meant adhering to that which an understanding enlightned doth evidence to be in the Word or adhering to that which the Spirit of God hath revealed and perswaded the spirit of a man to be the minde of God in the Word then I say that this faith is neither uncertain or false And therefore it is rightly spoken by a learned Divine * Is nititur proprij spiritus judicio quod illud sentit de rebut divinis quod ratio dicta c. Consul Morton Apolog. Cathol p. 2. l. 5. cap. 10. Turpissime falluntur papistae quod judicium spiritus privati spiritus divini ex multitudine potius aestimant quam ex origine D●● He leans upon his private judgement that judgeth of divine things what his own humane reason doth dictate but not he who judgeth of divine things according as the Spirit of God doth perswade him by the Word In this therefore the Papists are miserably deceived that they esteem that which one man judgeth to be the judgement of a mans private spirit but what a multitude and Councell doe determine that they call the judgement of the divine Spirit and so take up their judgement of a private spirit or divine Spirit rather from the authority of the determiners ●en from the truth of the t●ing determined rather from the multitude then from the originall of it when yet it may happen that the judgement of many even of a Councel may flow from a private spirit and the judgement of one single man from the Spirit of God a Patre● qui in Concilio Nicaeno putabāt conjugalē societatem sacerdotibus denegandam sequebantur judicium privati spiritus unus Paphnutius qui desendebat rerum immaculatū etiam in sacerdotibus bonorabilem sequebatur judicium Spiritus divini Ib. You see in the Councel of Nice who denied marriage-society to Ministers certainly they followed the judgement of their private spirits it was not the judgement of the Spirit of God and on the contrary unus Paphnutius one Paphnutius who defended against them all the lawfulnesse of marriage to Ministers and the bed to be undefiled followed the judgement of Gods Spirit Truth may be alone and not with a multitude one Paphnutius may have the truth and the whole Councel be in an errour Truth is not tyed to multitudes to learning nor to multitudes of learned nay holy men yet there would I seek it when at a losse To conclude this then 1. That man who doth embrace any doctrine or opinion because it is sutable to his minde and pleaseth his private spirit that man is led by his private spirit 2. Or that man who closeth with a doctrine because such and such doe teach it or such command it this is his own humane credulity and he acts his own spirit b Siquis credat aliquid per propter internum dictamen Spiritus divini judicium ejus per verbū illuminantis informātis is solus credit uti oportet Daven ib. But he that doth believe a truth by and through the inward dictate of the spirit informing his minde by the Word he is not led by his private spirit but by the Spirit of God Obj 4. But you see most Christians are so ignorant that they are not able to judge of Questions of faith they themselves will confesse they are not able to determine of such points Ans I grant there is too much ignorance amongst them who should know we may say with the Apostle Heb. 5.12 When for the time we might have been teachers of others we our selves have need to be taught what are the first principles of the oracles of God It is never enough to be lamented the ignorance even among them that are godly themselves c Non quaeritur quid rudes inertes Christiani facere possint sed quid pij fideles facere debeant Dav. But the Question is not here what those that are idle and slothfull can but what those that are godly and faithfull should Certainly they should be able to give an answe● of their faith they should be able to know the voice of Christ from the voice of a stranger they should be able to discern between meat and poyson between truth and falshood That is their duty and in some measure those that are believers are able in those points that are necessary to salvation Obj. But you will say that

doctrine or worship that certainly is the rule But to the Word doth God demit us and with the Word we are to consult in all controversies of faith we I say not only private men but Synods Councels and therefore certainly this is the rule whereby opinions ought to be tried c. I will but adde one Argument more Arg. 5. That which is the supreme Judge of controversies and opinions is sure the rule by which we are to try opinions * Daven● de jud nor 65. p. Vid. Whit. cont 1. q 5. cap. 8. per ●otum But the Scripture is the supreme Judge of controversies 1. It is full of wisdome and able to judge It is called the Word of wisdome 2. It is full of truth infallibly true It is called the Word of truth 3. It is full of power it is the authority of heaven thus saith the Lord and this authority Menc●●h all disputes this puts an end to all controversies 4. It is the great Law-giver that which gives out all truths to be believed and all commands to be obeyed It hath alone supreme authority to constitute doctrine of faith and worship and therefore supreme authority of determining interpreting and resolving doubts which arise from them nay and God was infinitely wise to fore-see all errours and all doubts that might arise or that should arise and hath furnished the Scriptures with sufficiency to determine to convince to condemn appearing errours Consul Whitak cont 1 q. 5. c. 8. arg 10 1● c. Quasi nos man●averimus tāt● ante Prophetis Apostolis ut in libris suis null● testimonia ponere●t quibus pars Donati ecclesia Christi esse doceatur Reynolds Confer c. 8 div 1. p. 461 462. It is one reason why our Divines say that no man nor coetus mortalium no company of men Synods Councels that can be supreme Judges of opinions because they are not able to fore-see what errours and doubts may arise yea and even out of their own determinations they determin of things only pro re natâ those doubts and controversies which doe arise in their time but cannot fore-see what may arise afterward but now God he fore-sees all he knew all that would arise and did furnish the Scriptures with sufficiency to determine of all doubts and to resolve of all truths necessary for our salvation I remember a passage to this purpose which learned Reynolds doth produce out of Augustine in his conference with Hart it is this St Augustine making mention how the Donatists hated him for preaching of the truth and confuting their heresie as though saith he we had commanded the Prophets and Apostles who were so long before us that they in their books should set down no testimonies whereby the Donatists might be proved to be the Church of Christ 5. It is that at which we are to enquire and with which we are to * Vbicunque locus ad disputandum constitutus fuerit sacia●●s codices Canonicos praesto esse si quae profer●● possunt ex utraque parte document● post positis caete●is ●●m●●●t●● ad inquisit●●●● terminum perducamus A●gust consult in all doctrines of faith and worship and not only we but Councels Synods they are to goe to the Word and to the testimonies and their judgment no further valid then as it is founded upon the sure foundation the Word of God And therefore it must needs be the supreme Judge Au ●●antur de●●e●io chartae nostrae proce●a in mediu● co●ex Dei audi Christum dicentem ●u●i veritatem ●oquente● A●g and by consequent the only rule whereat we are to enquire in all points of faith and worship Abundance more might be said of this point It is the great controversie which our great Champions have combated with the Papists in and the great truth which they held out in their generations Whitaker Reynolds Davenant in whom you may see more at large And it was not new to them it hath been the constant tenent of all the learned in all ages of the Church a Nolo argumento credas nostrae disputationi Scripturas interrogemus Apostolos interrogemus Prophetas interrogemus Christum interrogemus Amb. Doe not believe the argument and our dispute but let us search the Scriptures enquire of the Apostles aske of the Prophets enquire of Christ let them determine b Non adeo perdite confidens sum ut aufim aliquid affirmare quod sacrae Scriptura silentio praeterit Ego in sola divina Scriptura acquiesco Theod. Theod. I am not so desperately confident that I dare affirm any thing which the holy Scriptures have passed with silence I rest onely in the Word of God It is a devillish spirit to thinke any thing divine which is out of the authority of Scripture We will now come having setled the truth upon the Scripture to answer some Objections one or two only Object 1. That which doth receive divers senses and interpretations cannot be the rule whereby we should judge of opinions but the Scripture doth receive divers senses yea and it self is not able to tell which is the right and therefore it is not the supreme Rule and judge of opinions Answ * Scriptura non varios incertos sensus recipit Ex conditione rei affirmatae aut ex intentione affirmantis sed ex inscitia aut pertinacia detorquentis Daven The divers senses the Scripture receives is not from the minde of the Inditer but from the ignorance of the enquirers nor from the things affirmed but from the darknesse or perversenesse of the searchers I say it is not because the Spirit of God did give the Word ambiguously and doubtfully nor because the things affirmed are dark and doubtfull Consul Whitak Contr. 1. q. 5 c. 7. but because we are ignorant or slothfull or else perverse and wilfull Because the Rule may be bended the Scriptures wrested shall we therefore deny them to be a Rule to be the Scriptures some pervert the Scriptures saith Peter 2 Pet. 3.16 to their owne destruction and yet we know they are the word of life to Salvation The divers senses of Scripture do arise either from our ignorance or our perversenes or our corrupt affections o● our sloth that we doe not enquire and search we doe not compare Scripture with Scripture but it doth not arise from the minde and intention of the spirit nor from the nature of the things that are affirmed in it The ambiguity of Scripture * Non infringit judiciariam Scripturae authoritatem sed ostendit necessitatem spi●●tus il●in●ntis Da● Dicimus verbū Dei non ●●●il●ere judiciariā authoritatē quia ho●●●●nes ine●●o re deme●si non s●mper inte●●ig●nt contras●● judicatum ess● 〈…〉 Nō liquid● percipiunt 〈◊〉 se da●●●tos ●●encsententia verbidiv●●ni do●●ec c●ram Christo judice in novissimore stat●●niur aper●o libro c●●●●●●ertur Da●●●●● It doth not infringe the authority of the

after answering this Question Par. in Ro. 13. dub 5. in append adsol arg resp 1. Whether ecclesiasticall power doth reside in the Prince He saith ecclesiasticall power is two-fold 1. Proper and internall 2. Improper and externall This distinction he foundeth upon that speech of Constantine to the Bishops Vot quidem intra c. The first of these he affirms to be exercised by ecclesiasticall persons ecclesiastically The other vix Externall and improperly called Church-power he saith may be exercised by the Magistrate Calvin speaks more home Calvin in Amos c. 7. v. 13. They are saith he inconsiderate men who make Magistrates too spirituall ● this evil saith he prevails in Germany and in the countreys round about us we finde what fruit grows from this root namely that those who are in power thinke themselves so spirituall that there is no other ecclesiasticall government this sacriledge comes in violently among us because they cannot measure their office within it's due bounds Thus he Indeed it hath usually been distinguished between Church-power civil power between officers in the Church officers of State and that the one is Gods officer or Christs as God The other is Christs officer as Mediatour the one belongs unto his generall kingdome and rule over all the other belongs to his Mediatory kingdome or government over his Church Christ is a head of supereminence to all but a head of influence to his Church only As he is God so he is head of all principalities and all powers govern by him but as he is Mediatour so he is head only of his body and all officers therein Eph. 1.21 have their authority from him and are said to manage their office under and for Christ In the name of Christ they doe assemble Matth. 18.20 In his Name they preach Luk. 24.27 Act. 4.17 18. In his Name they baptize Act. 2.38 Ast. 4.12 16. Act. 19.2 In his Name do they administer censures 1 Cor. 5.5 And if the Magistrate be invested with such a power then either as a Magistrate or as a Christian Magistrate Not the first for then every Magistrate hath it without exception even Pagans and Heathens and such as know not God and Christ not were ever yet baptized not any member of the Church if you say as he is a Christian Magistrate it will be said that his Christianity doth adde no further authority to him but further ability to execute his authority this is but potestas executiva the gracious ability to exercise that power which he had before and sinned in that was a talent buried up and not imployed for Christ And for that place which is usually alledged 1 Cor. 12.28 God hath placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments in his Church I say first that the Apostle doth there speak of ecclesiasticall and spirituall officers and therefore it is strange that civil government should come in the enumeration of Church-officers 2. I say the Apostle spake there of such government as the Church had at that time he saith God hath placed in his Church and thence Calvin takes up an argument to prove that the Apostle in that place spake of ecclesiastical and not of civil government because at that time the Church enjoyed not such a priviledge But of this sufficient We come to the second which certainely is an extreme on the other hand viz. 2. That the Magistrate hath no power in matters of religion It was the speech of Donatus What hath the Emperour to doe with the Church Quid est imperatori cum ecclesia Imperator in div●nis nullū j●● habet Optat. l. 3 cont P●rmen par 1367. The Magistrate hath no right to meddle about things that are divine We shall speak fuller to this by and by only here I shall clear some expressions which we usually read among learned men from some mistakes that may be fastened on them and give too much strong●h to such a position as this viz. That the Magistrates power doth not reach to matters of Religion We often read in the writings of learned men of a difference made between Church-power and civil power chiefly in their objects and in their ends 1. That the object of the Magistrates power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things or the things of this life the object of Church-power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall things and matters concern a better life 2. They say The end of Magistracy is the preservation of peace and the externall tranquillity of the Common-wealth but the end of Church-power is the good and edifying of the body of Christ We had need to speak something of this it hath been too farre extended And therefore 1. To the first of these I say 1. That though the things of this life be the object of the Magistrates power yet are they not the sole and adequate object of it Spirituall and heavenly things doe fall in under the object of his power also as well as temporall He is called a nursing father to the Church he is Custos vindex utriusque inbulae Sed ita distinguuntur ut in modo procura●●i rex politicè sua partes oget sacerdos ecclesiasticè suas Ame. de consc l. c. 25 thes S. Ames Medul Theol. l 2. c. 17. thes 48 49. the keeper and revenger of both tables of the Law Deu. 17.18 Josh 1.8 Rom. 134. The affairs of Jehovah and the matters of the King are not so different saith Ames as that the care and knowledge of the things of God belongeth not to the King But they are thus distinguished that in the execution of them the King performs his part in a politicall way the officers of the Church in an ecclesiasticall way 2. I say yet further That though the power of the Magistrate and the power of the Church doe not differ in their materiall objects yet they differ in their formal objects The Magistrate as a Magistrate and the Church as the Church in the name of Christ may command and forbid one and the same thing viz. They may command the sanctification of the Lords day or they may forbid blasphemy idolatry Here their objects are materially the same But now they differ formally the Magistrate he commands or forbids upon penalty of bodily punishment but the Church upon pain of ecclesiastical censures Leg Ames Med. Theol. l 2. c. 17. thes 48. the Magistrate upon civil mulcts the Church upon spirituall penalties And this may be thought one reason why many holy and reverend Divines have asserted the object of the power of the Magistrate qua talis to be the externall man and the things of this life because that he doth bring about higher ends by more external and not such spiritual waies as the Church doth 2. And what I say hereof the object of the power of the Magistrate I may say also of his end The end of the Magistrate is not so different from the Church but they

hath power and it is his duty to suppresse and punish heresie and errour lesse or more according to the nature and degree of the errour and the evil or disturbance brought upon the Churches or State And in this order he may proceed when some dangerous opinions doe arise 1. He may call a Synod or an Assembly of godly holy learned men to examine those opinions 2. After examination the opinions being evidenced to be dangerous and erroneous he may prohibit them 3. He may also make laws Serviant Reges terrae Christ● etia● lege● ferendo pro Christo Aug. Par. Rom. 13. prop 4. Cod. l. 1. Tit. ● 7 Socrat l. 5. c. 7. and penall Statutes against such opinionists 4 He may also put those laws in execution when other means will not reclaim them And thus the Princes and Emperours did in former times if those examples of Constantine Theodosius Valentinian Justinian c. be of any weight which I confesse will be but of little if the word will not allow it And therefore we will come to the third Question which is Quest 3. Whether this power which is asserted in the former Question be a power which is warranted and ordained of God And this is needfull to be cleared it is the main of all for if it cannot be evidenced that the Magistrate is endued with such a power it will then follow that he is an usurper and brings guilt upon his own soul in the exercise of it 1. First then it is clear de facto that Magistrates have exercised such a power as appears in the examples of Asa Josiah and others as is evident from 1 King 18 40. 2 Chron. 15.13 1 King 15.13 2 King 23 20. 2 King 10 11 24. All which places doe evidence that pious Kings and Magistrates have exercised such a power There is not any scruple of that All the Question will be whether they did exercise this power de jure by vertue of any divine precept or upon Gods ordination To which I say Secondly That these Magistrates did exercise this power upon Gods warrant and by vertue of his ordination is evident by Deut. 13.5 6 7 8 9 10. where you read of a law enjoyned for the stoning and killing those who secretly attempted to entice the people of God to go after other gods You have another Exod. 22.20 He that sacrifieth to any god save only the Lord only he shall be utterly destroyed You have another in Levit. 24.16 He that blasphemeth the name of the Lord he shall surely be put to death Another Deut. 17.2 3 4 5. Object But it will be said We read this in the old Testament but where have we any precept or president for it in the New Answ 1. We read that this was commanded and practised under the old Testament And we doe not read that ever that command was repealed or this practice prohibited and forbidden in the New 2. If those precepts and presidents in this point do not concern us then it must be shewed that those rules and paterns which we read under the old Testament were not intended by the holy Ghost to binde us 3. The very same thing was prophesied of the times of the Gospel now under the new T●stament Zech. 13.3 It shall come to passe that he that takes upon him to prophesie that his father and mother that begat him sh●ll say unto him Thou shalt not live for thou speakest lies in the name of the Lord and his father and his mother which begat him shall thrust him thorow when he prophesieth that is they shall be the means to procure punishment to be inflicted on him So shall their hearts be overcome with the love of God and truth under the Gospel and set against lyes and falshood that they shall not indulge and spare it in their dearest relations So Isa 49.23 Revel 21.24 4. This power was juris naturalis it was of common and naturall equity and such things being constant and immutable are to be exercised at all times in all places Besides 5. This power was established and exercised upon moral grounds and for moral ends as you may see in Deut. 13.5 11. In the 5th verse you see the ground of the establishing of this power Because they would turn the heart of the people from the Lord and this was moral And in the 11th verse you see the end wherefore it was to be exercised That all Israel might hear and fear and do no more such wickednesse which was moral also Now I say that power the ground and end whereof is moral and perpetuall even that power must needs be moral and perpetuall but the ground and end of this civil coercive power is moral and perpetuall as I have shewed you therefore is the power perpetuall This cannot be denied certainly if the reason if the ground and end wherefore God ordained this power be still in force then is the power also still in force but the reason the ground and end wherefore God established this power and for which he would have it exercised is still in force viz. To prevent seduction and drawing the hearts of people from God and to make men afraid of publishing promoting and entertai●ing such destructive opinions And therefore the power is still in force 6. All men are to improve their talents and lay out their utmost power and abilities for the service of God and the advancement of his truth and glory c. And the power of the Magistrate being such a talent put into his hands of the use of which he is to give account Certainly he is bound to lay it forth for the advancement of God now under the new Testament as well as under the Old If there be any difference undoubtedly it is in this that seeing the Magistrate hath received greater favours of God now under the new Testament then w●re dispenced under the old he lies under greater obligations and ingagements by all his power and authority to serve God and advance his truth and Gospel then those under the old 7. But seeing places are desired out of the new Testament to prove that God hath enabled the Magistrate now under the Gospel with such a power we will therefore see what strength the new Testament will afford us for the proof of it And first let us examine that Ro. 13.4 If thou do that which is evil be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath upon him that doth evil Where the Apostle doth not speak of Magistracie in the use or rather abuse of it but as it is in Gods ordination And 1. He calls him the Minister of God by which be declares he is not to judge for man but for God and not only to look to the things which belong to man but to those things also which appertain to God 2. The object of this power he makes evil doers without any limitation