effectual meanes they did use of conviction may appear by that gracious speech made to the two tribes and half by their Messengers Josh 22. 11 12 13 14 15 16 17 18 19 20. verses compared So in Church Courts an Heretick must be rejected but yet not till after once or twice Admonition 7. Although neither powers Civil or Ecclesiastical may inforce upon Aliens from the true Religion any of the wayes of it yet may not the Civil power suffer Aliens either openly to vilifie or blaspheme the true Religion or to abase the Preachers and professours thereof or any way to disturb them in the holy exercise of it Christ would not suffer the man possessed to make disturbance in the Sabbath solemnities but casteth out the devil Mark 1. Or least of all may they induce them to practise openly their Jewish or Pagan Religions 8. Neither Powers may equally censure or correct all sorts of corruptions in Religion which come into publick view but as the corruptions are more grosse or the persons more contemptuous and turbulent in their way so to lay on the more load upon them Some are Seducers and Ringleaders in the offences and abuses some seduced neither all errours nor all erring persons are of equal guilt and Justice must suum cuique tribuere Positively we affirm that both Church Officers with their Affirmat Conclus Churches in a Church way and highest Civil Authority and Rulers in their political way they may yea they must restrain and seasonably and suitably punish all grosser corruptions in Religion manifestly crosse to the Word when they are outwardly and openly expressed to the Just offence of the Saints and hurt of others To explain this a little We say they may do so not as a matter of their own liberty to do or not to do so a thing may be lawful which in case is not expedient but this is a duty to which they are bound and with which they cannot wholly dispense it s therefore added they must do it oft times indeed they do it not but in duty they are bound to it Albeit they may for a time sometimes suspend the acting of it yet it s added they must seasonably do it not too suddenly before some paines and patience be used nor yet too slowly delaying over-long till such evils spread too far grow to too strong an head or become incurable or at least uncontroulable They must also doe it suitably that is observing proportions of persons offending of matter manner times and places of offence that way And they must so deal not with every lighter matter of offence but in case of grosser offences striking at the weightier matters of God tending to invalidate and undermine or to invert or pervert his choicer institutions And they must so punish corruptions manifestly crosse to the word not matters which in themselves are meerly disputable both wayes but which are in themselves clearly crosse to the Word if not in the expresse letter of it yet in respect of conclusions unavoydably and necessarily deducible from the Word It is further added when they are outwardly expressed c. Namely in word writing in gesture or deed uttering or acting the evils themselves in an open and offensive way or else contemptuously and turbulently expressing distaste some way against the contrary truth and way professed and practised by Religious Common-wealths or by the purer Churches in them But because in these latter times so many depart from the faith giving heed to seducing spirits and doctrines of Devils and because that civil government is now so much despised and too many are not afraid to speak evil of dignities in Kingdomes and Common-wealths making them usurpers for medling in such matters of Religion or for daring to improve their civil power to restrain and punish such enormities in Religion I shall therefore onely addresse my self at present to prove and confirm this Position that it is the dutie of highest civil authoritie and of the civil Rulers in a religious State to restrain and punish corruptions and abuses in religion breaking forth within their jurisdiction according as even now explained and stated in the foregoing conclusion This I prove by several reasons grounded upon the Scriptures Reason 1 The first reason hereof is taken from the nature of such work of such political restraint and punishment It is a choice piece of service to the Lord from them therefore no usurpation nay rather therefore their dutie therefore well becomming them When Moses the chief Magistrate would be putting forth his authoritie to call forth some as instruments of his authoritie to punish by the temporall sword those open corruptions in religion in the Actours thereof Exodus 32. 4. c. verse 26. He asked Who was on the Lords side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is for the Lord It is therefore in the very nature of the thing to be for the Lord or on his side to punish such corruptions in such offenders And verse 29. speaking of the same work Moses authoritatively biddeth them Consecrate your selves to day to the Lord even every man upon his sonne and upon his brother adding this blessed motive to that work That he may bestow a blessing upon you to day It is in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fill your hand a phrase borrowed from sacrifices and such as offered sacrifices or had their hands filled for that end Hence when Aaron and his sons are to be consecrated to the Lord for offering sacrifice Exod. 10. 9. It is said in the Hebrew and thou shalt fill the hand of Aaron and the hand of his sons Acts of justice against enemies to the Church watching to make advantages of their weaknesse as did the Amalekites They are a choice service and sacrifice to God yea preferred by Samuel before Sacrifice 1 Samuel 15. 2. 3. 18. there is Gods charge And verse 22. Obedience to that Charge is made better then Sacrifice Hence when God by others sword doth punish the Churches enemies Esay 34. 6. He saith of it The sword of the Lord is filled with bloud He calleth it his sword and addeth For the Lord hath a sacrifice in Bozra and a great slaughter in the land of Idumea That Act of justice is owned by the Lord as his Sacrifice and Ezechiel 39. 17. speaking of those grand enemies of his Church Gog and Magogs just slaughter He calleth to the Fowles Come to my sacrifice c. And this place is the more observable In that the like speech is expresly applied when the overthrow of such as follow the whore and beast and false Prophet of Rome in his wayes worship and government and when the overthrow of all such as support that man of sinne is described Revel 19. 17 18 19. It is there called The Supper of the great God come and gather your selves unto the Supper of the great God So delightfull and contentfull and pleasing to the great God are such acts of
way it is according to the Mind and Word of God And this now sayd may help also to take off another Objection Obj. 2. Some object That then Heathen Kings as they are Civill Magistrates have right to make Laws about matters of Religion and of the Church although not able to doe it not knowing the Matters of God or of Churches and not Members of the Church and so not censurable by the Church which were to make a King-Pope to give out Laws to the Church and not to be censured by the Church Ans 1. We especially intend the Conclusion of a Magistrate regulated according to the rules of the Word of God whose Minister he is and so the Civill Magistrate is no Heathen or Ignorant of Religion or out of the Church If he be otherwise it is his sin that way See more pag. 48. 2. Although the Civill Magistrate fail in that part of his duty that he knoweth not the Lord who girdeth him with that Princely girdle yet that sin in that particular doth not wholly Is 45. 1. 4. 5. excuse another sin of omission of another duty namely Authoritatively to keep the first second third or fourth Commandement Rulers may be Ignorant of many matters of the second Table and disabled so far from making good coersive Laws about them yet both are sins of omission In both he hath a right essentially and actu primo but in respect to the execution of that Nomothetique right in reference to matters of the first or second Table he hath that power virtually onely 3. Heathen Kings not of the Church and not censurable by the Church may give out Laws to the Churches under their jurisdiction touching matters of Righteousness and Honesty yet that maketh them not King-Popes no more doth the other Nebuchadnezzar might as commendably make a coerfive Law upon civill penalty against the Jewish Church Officers or Members under his jurisdiction as execute any such corporall punishment upon them both for false Doctrines vented by them under pretence of Gods name a sin against the first Table as also for committing Adultery for a Law made that way doth leave the subject more inexcusable and had been no other than a politicall Legislative Sanction of the Laws of God whose Minister considered as a civill Magistrate he was the Lord himself by law having made such sins capitall Deut. 13. 5. Lev. 20. 10. Now that exemplary act of Justice in Nebuchadnezzar upon a member of the Jewish church under his jurisdiction as well for false Doctrine as for Adultery is renowned and a form of Imprecation thence borrowed Ier. 29. 22 23. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed adultery with their neighbours wives and have spoken lying words in my name which I commanded them not even I know and am a witness saith the Lord. 4. When Heathen Kings come to know their duty in matters of the first or second Table and accordingly they establish Laws about Religion they doe it not now by any new right when Christians and knowing Christ no more than a Parent becoming Christian and knowing Christ giveth out parentall commands to his children with respect to bodily corrections if they do not such and such Religious duties doth this by any new Parentall right which he had not intrinsically when Pagan The case is alike in those Fathers of the Common-wealth 5. Heathen Kings whilst Heathen may and must make Laws about the matters of God and his Religion so far as their right guiding light extendeth else should they hold the truth of God in unrighteousness now it s certainer that they whilst Heathen have or may have much light so as to see into matters of the true God and of his Religion 1. By the light of Nature Heathens know and have known that there is a God that he is one God that he hath made all men as his Offspring that he is to be worshipped according to his spirituall nature that he is to be called upon that he is not to be blasphemed nor belyed nor called to witness in a false thing that images of him are not to be made that men are not to take his name in vain by rash or false Oaths that some time is to be set apart for his Worship and the like Rom. 2. 14 15. By the work of the Law within their hearts many things contained in the Law may be and have been done 2. The light of Gods Works both of Creation and Providence may help them much this way Rom. 1. 18 19 20. see more Ezek. 36. 23. 36. 38. 16. 39. 21. 28. The notable Providence of God rescuing by his Angel Shadrach Meshach and Abednego from Nebuchadnezzars fury for not worshiping his Idoll of gold made him make that coersive Law mentioned Dan. 3. 28 29. Therefore I make a Decree that whosoever shall speak amiss of the God of Shadrach c. shall he cut in pieces c. 3. They may have some common light of the Spirit that way communicated by means of some of their godly subjects whence such expressions of that Darius mentioned in Ezra 6. 10 12. and no wonder then he make that penall Decree ver 11. Also I have made a Decree that whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a Dunghill 4. None will deny to Pagan Princes a right of Authoritative praising and incouragement of such as doe well in regard of duties either of the first or second Table to which also God in speciall wise stirred up the spirit of Cyrus the first Ezra 1. 1 2 3 4. Though he knew not the Lord savingly then Isaiah 45. 4. 44. 28. compared And why shall not Heathen Rulers have a right with like latitude of respect to first or second Table to be a terror to evill doers by making coersive Laws for that end so far at least as their right guided light extendeth yea we have shewed before divers of them are in Scripture commended for this So that the truth hereby is further strengthened thus That which Heathen States Kings and Princes remaining Heathen have done and been commended in Scripture for doing it as Princes or higher Civill powers that must needs be essentiall to them as higher Civill powers and imitable by others in like Civill power but as hath been formerly declared such use of Legislative power by Heathen Higher powers as Higher powers making coercive Decrees in matters of the Religion of the true God hath been commended in Scripture therefore such use of the Civill Legislative power is essentiall even to Heathen Rulers and imitable by all others in like Civill power Obj. 3. God hath left others to Govern and Feed his Church 1 Cor. 12. 28. Eph. 4. 8 11 12 13. who must give an account of their soules And the
him or as any tyrannicall course of his but as one peece of his right guided politicall wisdom justice and power as the context sheweth and this course he took is recorded in his commendations and as his comfort in his very trouble before Moses his Judiciall or Ceremoniall Lawes were made for after them that sacrifising so approved of by God chap. 42. had been unlawfull to be performed by such as Job was who was not under that religious State and Church polity of the Jews Levit. 17. 8 9. It was a capitall offence for any Jew or stranger among them to offer sacrifice unless he brought it unto the door of the Tabernacle See more in the Notes of Junius and Tremellius upon the first of Job But for the further clearing of this from all gainsaying of others let us first lay down some distinctions and then the conclusion respecting this 1. Then there is the divine Rule of Judging which is the Scripture the Judge of all Controversies and the act of Judging what is or what is not according to the Word Herein quaeritur who is Judge 2. There is an absolute supreme praetorian and infallible Judge thereof which is no other but Jesus Christ and his Spirit speaking in the Word and there is a visible limited subordinate and Ministeriall Judge what is or what is not according to the Word of which quaeritur who is Judge 3. There is a more private Judging thereof whether apprehensive discretive directive or corrective proper to each particular Christian in respect to his own particular actions and of which there is a publique judgement of what is or what is not according to the Word of which quaeritur 4. There is an Ecclesiasticall and there is a Politicall or Civill judging of what is or is not according to the Word Ecclesiasticall judging is either by virtue of Office defining Ecclesiastically what is the counsell of God as is that of Church Elders or by virtue of Ecclesiasticall deputation and designation as that of the Synod and members of it or by virtue of Ecclesiasticall union and communion as that of the Church colectively and the members distributively considered 1. Cor. 10. 15. I speak as to wise men Judge ye the present quaere is of political Iudging also 5. Politicall Iudging in such matters is either that which is in the politicall Law-makers whether in any stated standing higher Civill Office or otherwise as in Parliamentary and Generall Courts or the like or that which is in higher Civill Officers in a state we look at both 6. Authoritative politicall Iudgement is either Definitive Authoritatively stating in a politicall way what is or is not to be acted by the outward man in weightier matters of a religious State-concernment whether of first or second Table or preceptive injoyning those politicall determinations with respect to Civill incouragements or punishments Both which acts of politicall Iudging are appliable to State-lawmakers onely de Iure they are limeted to the sole rule of Iudging even the whole Scripture 7. There is a Iudging what is true or false to be believed or not simply as teaching and binding conscience with reference to Spirituall and Eternall rewards Which is the Ministers business officially and each Christians work privatly and personally and is not the Magistrates work as a Magistrate There is a Judging what is to be professedly believed and maintained as true or false with reference to Civill rewards or punishments And thus the Civill Magistrate Judges 8. There is a Judging what is or not to be done by soul and body both in reference to inward sence and Divine Approbation or rejection Officially the Ministers work in a private directive and discretive way each Christians duty There is a Iudging what is or not to be acted or expressed by the outward man with reference to Civill rewards or punishments proper to Magistrates 9. There is a Judgement what is or is not a Christians duty either onely as Godly or onely as a Church member diversly appliable to Churches Church-elders and private Christians and there is a Judging what is or is not the duty of a Member of a Christian State as a member of that politicall society to be ordered or curbed thereby Appliable to the Civill Magistrate Conc. 6. That regulateed Civill Magistrates and higher powers have not alone a Judgement in Common with other Christians and Members of Churches considered as Christians and Church members what is or is not according to the Word but as Civill higher powers Magistrates also have a publique politicall Judgement both Definitive and Preceptive what is or is not to be acted or expressed by the outward man of each particular person whatsoever coming under their jurisdiction as those persons are politically subjected to that Civill state and as those their acts reflect upon the body politique This caution here annexed that in all matters of difficulty respecting Religion higher Civill powers be not too sudden in determining the same without the best counsell first had therein of those who are over them in the Lord according to the second Conclusion before mentioned pag 67. ever remembring that regulated Civill Magistrates may not politically determine that to be according to the Word in the letter or consequence of it which is not Scripture proof Josh 1. 7. The Conclusion thus stated and cautioned I doubt not will stand as Scripture proof against all objections to the contrary R. 1. Because as much is yeelded in effect even by opposers of Magistraticall Judging as 1. That they may make incouraging Laws in matters of God and of the Church surely then they may so far determine of the matters of God and the Church which they are that they are to be incouraged as such matters of God or of his Church and what incouragements are due to the same And surely then they are to be equall Judges in the other part of distributive Justice respecting matters of God or of the Church which fall under vindicative justice as Rom. 3. 3 4. proveth The same Rulers are in a Civill way to be a terror to evill works which are in a like way to give praise to such as doe well 2. It s yeelded in matters fundamentall and such as are set down in so many words in Scripture and why not as well to judge in other matters set down by clear and necessary consequence as are many weighty matters reducible to the four Commandements of the first Table of which the Civil Magistrate is a keeper and had need be allowed his politicall Judgement what is or what is not his politicall charge which he is to keeep 3. It is yeelded in matters of the second Table yet that Table also is as well a part of Scripture and therefore all the duties expresly or consequently therein commanded and the prohibition of the sins in like sort forbidden in those six Commandements are so far forth Scripture as they are reducible to Scripture or to any
Morall part of it He is then a politicall Judge of that which is or which is not according to the Word in the latter and why not upon like grounds in the former both being equall in this that they are both Gods Tables Mat. 22. 38 39. the second is like to this saith Christ As Gods Tables they are the Magistrates charge from God R. 2. Because supposing Churches in their Messengers met in an assembly to debate of matters of Religion and in particular of the matters of the Church and the Civill Magistrate after their debates and determinations thereof as according to the Word be desired to establish their Determinations for Laws now must the Civill regulate Magistrate either examine and censure such Conclusions of the Synod whether they are or are not Scripture proof before he doe politically establish them for Laws and so he is a politicall Judge what is or what is not according to the Word or he is not at all to meddle thus to try and judge of such Decrees whether according to the Word or not but to establish them at random and at a peradventure upon a bare supposall of the Synods fidelity which is to establish implicite faith and to make the Civill Magistrate according to Popish doctrine a servant to Councils which would make Princes have no light but as the Moon what they borrow from the Sun either of their representative Church or of the Catholick Church of Rome or of the Head thereof the Pope yea this were to deny to the regulated and so to the godly Magistrate in his publique way what is recorded as a commended duty in private Christians and what is plainly commanded them of God in their private way namely to try all things and to hold fast that which is good 1 Thes 5. 21. yea though delivered by such a one as Paul an Apostle yet to search the Scriptures dayly whether those things were so Acts 17. 11 12. Yea but it may be the Civill Magistrate will judge that the Decrees are not according to the Word when indeed they are and proceed to punish such as had a hand even in such Conclusions because he judgeth them cross to the Word Ans 1. The regulate Magistrate of whom we speak who studieth the Word day and night is godly wise c. hath Gods warrant for it as possible and ordinary to him as subject and faithful to the Head that a divine sentence is in the Kings lips his mouth Deut. 17. Psal 2. Pro. 16. 10 transgresseth not in judgement and that Princes shall rule in judgement Esay 32. 1. 2. If transgressing his Rules and leaving his Guides and Counsellors God his Spirit Word and Servants he will follow a corrupt and misguided judgement or will of his own or others he lyeth open as to divine judgments so to humane censures allso whether from the body of the Commonwealth orderly assembled or represented or the like and in case of obstinate persisting in any such publique and palpable breaches of the Lords Rules the particular Churches whereof either such highest or inferiour Magistrates are they have their Church way of censuring and healing such offending brethren of theirs R. 3. If the Magistrate as a publique politicall Nurse-father to the Church be to rescue the Church from noysom milk provided for the Church of Beleevers by such as should be Nurses yea though met in a Synod and decreeing it to be the Word then is he politically to judge what is or what is not according to the Word yea in case wherein others judge the contrary but the former is true as Is 49. 22. sheweth ergo the latter The consequence if to rescue from such food then to judge of it is evident for if he may not or cannot judge it to be corrupt food how can he rescue the Church from such food as is corrupt R. 4. If the Magistrate as the publique keeper of the peace of the Commonwealth as all grant him to be is to punish the disturbers of it when some pretending grosser errors in the contrary party do carry it schismatically then is he to be politicall Judge in matters of Religion as say in Christian Commonwealths Assemblies or Synods there should be rents amongst those they call Independents among themselves or those they call Presbyterians amongst themselves differing upon some points amongst themselves and both sides violently carryed in their apprehensions and both sides pleading Scriptures both for what they hold and for what they doe thus violently in pursuit of what they hold the Magistrate now o none must be a politicall Judge and helpless like careless Gallio when even insurrections are made amongst the Religious party as were the Iews upon pretence of false doctrine held forth in matters of divine worship by an adverse party as was Paul and his companions the Civill Magistrate must think it reason to Iudge onely in matters of injuries twixt man and man or the like but by no means to be a Judge in any such matters of the worship of God For I will be saith Gallio no Iudge of such matters Acts 18. 13 14 15 16 17. But who seeth not that this is recorded as a blemish in that careless deputy of Achaia Yea but the Churches may call their respective Members or Officers to an account for such outrages and as cause is censure them Ans It s possible the schism and Rent may be such that the Major part of the Church or Churches may be the corrupter part and the Minor part too weak to carry it in a Church-way against them Bue if the Churches had strength to carry it against the respective delinquent Members yet the Churches Iudgement is onely Ecclesiasticall and the means of prosecution of its Iudgement onely Ecclesiasticall the Church cannot Iudge Civilly or use Civill and politicall means to prosecute such a Iudgement to effect and so cannot heal breaches of the Civill peace made by such outrages Yea but the Magistrate should call the sincerer part to meet again though the Minor part Ans If he do yet he must be supposed to Judge which is the sincerer part how else knoweth he whom he should call together as the sincerer part and if he politically Judge and act Magistratically from his politicall Judgement in calling that sincerer part together and the Magistrate siding with the Minor part as politically Judging them the sincerer part and politically condemning the erring part although the Major part and although pleading Scripture also both for what they hold and do in violent prosecution thereof Now the Civill Magistrate doth both politically Judge what doctrines and practices are or are not according to the word of God yea he herein doth politically Iudge the usuall and ordinary Ecclesiasticall Iudge either in a Church or Synod Namely the Major part 5. R. If the Civill Magistrate be to punish transgressors of the Law indefinitely and to take vengeance upon open evill doers then even upon erring
Synods also for any hereticall decrees of theirs tending to hurt the State or disturb the Christian societies under his charge and if so then he is in a politicall way to Iudge in matters of Christ and of his Church But the former is true Ergo the latter But is not this to make the Civill Magistrate a Pope Ans No he is by duty tyed to his rule the word and to Iudge according to that Yea but he may erre and the Synod be in the right Ans He may so and so may Ecumenicall Synods erre yet many make them the highest Ecclesiasticall Iudge so here possibility of erring hinders not but that the Civill Magistrate and highest Civil Authority in a State or Commonwealth should be the highest politicall Iudge For standum est in aliquo primo If erring Churches should Ecclesiastically censure godly Rulers for righteous politicall Iudging or censures there is no higher Church Court or Iuridicall Iudge If erring Rulers and highest Civill Courts politically censure the Churches met in their messengers in a Synod for their Godly determinations there or if they censure particular Churches for any righteons censures of offending members at home there is no higher Court or Iudge than the highest in that kind Object The same power that maketh Church Canons must define them and Iudge of them The Synod not the Civill Magistrate maketh Church Canons Ergo the Synod not the Magistrate must define and Iudge of them Ans If this whole argument were granted Yet this hinders not but that the Civill Magistrate may both make Laws about the Church and Church matters in a politicall way and in the like way Iudge of such matters albeit he may make no Laws Formally Ecclesiasticall Nor is his Magistraticall Iudgement as such an Ecclesiasticall Iudgement So that this rather confirmeth the conclusion in hand thus Such as may make politicall Laws about Religion or the Church they may politically also define and Iudge of matters respecting the same but the Civill Magistrate and higher Civill powers may do the former as hath been proved Ergo they may do the latter Object He may say some deny his Civill Sanction to the Synods erring Canons albeit he make no penall Laws that way Ans Even this also suffiseth to make him politicall determiminer and Iudge in such matters yea to make him politicall Iudge of such which dogmatically are the highest Ecclesiasticall Iudges surely he must Iudge the Synods Canons to be erring if he be allowed to deny his Civill Sanction to them as erring Object But the regulated Civill Magistrate being by duty a Member of the Church he hath covenanted subjection to the Church and to the Elders of it Ergo he is bound to own their determinations of things in controversie according to the word else as an offending Brother is he liable to be dealt with in a Church-way Ans It is true supposing they judge according to Christs judgement in the words He that hearreth you beareth me and he that despiseth you despiseth me and so as a covenanted Member Luk. 10. 16. he is bound to hear them and if he by gross contempt of their Counsells when according to Christ do give them offence they may by all good meanes seek to convince such an offending brother and in case he hear not bring it to the Church of which this or that Magistrate is a member and if he hear not the Church he may be cast out of the Church Math. 18. Yet secondly this hindereth not but that that Civill Magistrate is a politicall Judge of others pastorall Judgements whether indeed according to the word before he do establish any conclusions of theirs for Politicall lawes Thirdly Nor doth this warrant any Church to proceed against any Civill Ruler whatsoever for rejecting their erroneous determinations but that it being clavis errans it is an abuse of Church power and bindeth not before God Nor is that What yee bind on earth is bound in heaven verified in the abuse but right use of the power of the keyes whence Christs owning of him whom the Synagogue cast out Joh. 9. 35 Luk. 6. 21 37. 28. 39. Hence a blessing pronounced to some unjustly censured Fourthly Nor doth this hinder but that Civill Authority may and must politically judge of the errors of Synodicall determinations and censure civilly such as make them To shut up all that we would say to what is thus objected In case of a right administration the Civill Magistrate in duty subjecteth his Memberly Judgement to his Pastors ministeriall Judgement but in case of Aberration he may not deliver up to any the supremacy of his Politicall Judgement They herc conclude right who say that neither the Civill Magistrates Politicall Judgement is a certain rule either to Synods or Churches Judgements nor is their Ecclesiasticall Judgement an infallible rule to his Politicall Judgement but the revealed word is the onely infallible rule to both Leaving then to either the supremacy of their severall Judgements to the former Politicall to the latter Ecclesiasticall the Magistrate as a Magistrate cannot define ecclesiastically with reference to Church censures in refusall of such determinations of his the Church as a Church cannot define Politically with reference to Civill rewards and punishments Ob. It may seem that each particular Christian subject is to judge rather what is or what is not according to the word because they are to obey those edicts none are to yield blind obedience to obey this or that Politicall law concerning Religion or the Church as in this or that particular according to God because others Judge so but because himself judgeth so a mans own Judgment is to him his own immediate personal Judge of what he is to act or forbear let every man be fully perswaded in his mind and whatsoever is not of faith is sin And the Contrary Rom. 14. tenent making Civill powers highest earthly Judges what particular things are contrary to the word were a way to open a gap to most bloody persecutions without redress since they may Judge that to be contrary to the word which is not And it were a way to justify the Civill acts and Ecclesiasticall too of Popish governments whereby they have made and executed fiery lawes against the Saints for Heresie as judging it to be Heresie and deserving the Faggot as in the Mariau dayes Ans 1. Be it that a Christian be his own next Judge of what he is to do or not as he is a Christian and in reference to his inward Peace or the breach of it nor is he to pin his personall Judgement of matters of Christ or of his Church upon any others Judgement meerly or chiefly but though he have his particular Iudgement as a private Christian in a Christian way yet that hinders not but that the Civil Magistrate hath his publique Political Judgement in reference to Civill rewards and punishments of what is or is not to be expressed and
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.
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
countenancing of such abominations in his wives To be sure God guided Nehemiah to contend with the Rulers for those corruptions in neglect of the Ministry of their Sabbath duty Nehem. 13. 10 11 12. 16 17 18. compared as if that where such things were and not seasonably and suitably restrained and punished by them those became their sins hence that indulgent Judge Eli is put in yee have made your selves fat with the chiefe of the sacrifices 1 Sam 2. 29. yea but verse 12 13 14 15 16. with 17. It is said to be the young mens his sons sin Answ True but laid upon him too who should have redressed it but did not and hence he also is punished as the sequel vers 30 31. c. shewerh so in these carelesse sheapheards the wandrings and evills of their sheep lost thorough their neglect of seasonable prevention thereof are charged upon them Ezek. 34. 10. I will require my sheep at the sheapheards hands saith the Lord. Observable is that place in Hosea 5. 10. compared with chap. 1. 1. The Princes of Judah were like them that removed the bound wherefore I will poure out my wrath upon them like water not alone Ahaz who did grosly transgresse in bringing in another altar for offerings then God had oppointed 2 Kings 16. 15. 16. c. but more Princes of Judah saith Hosea were such Now chap. 1. 1. he prophesied in the dayes of Vzziah Jotham Ahaz and Hezekiah Kings of Judah as for Hezekiah he was rather exact in point of Reformation yea even of what other Princes before him had omitted in theirs 2 Kings 18. 3 4. 2 Chron. 29. 30 31. It must then fall upon Jotham and Vzziah one or both since Princes of Judah were as those that brake their bounds even in Hosea's time but how was Jotham such a one in matters of Religion of whom that is testified 2 Chron. 27. 2. 6. He became mighty because he prepared his wayes before the Lord his God and vers 2. he did that which was right in Gods sight as his Father Vzziah had done Answ The people did yet corruptly namely in matters of God which he suffering the blame thereof is laid upon him as one blemish in him and 2 King 15. 34 35. this corruption in the people is mentioned more clearly speaking of Jothams reigne it s said and he did that which was right in Gods sight as his Fathâ—â—Vzziah had done what then was his blemish Ans Howbeit â—â—e high places were not removed the people sacrificed and burnt incâ—â—â—e still in the high places not to Idols that assuredly he would never have indured in them but as 2 Chron. 33. 17. to the Lord onely not in Idâ—latrouâ— high places but in such which were formerly devoted to God and of acceptable use as Rama Gibea Gilgal Gibeon c. which the people might in both respects thinke well of but being let alone and connived at in thâ—â—e it s charged upon Jotham and so upon Vzziah before him 2 Kings 15. 34. and though they were but as those that brake the bounds and did not themselves so directly set up false or corrupt worship but suffer a little way in others therefore saith Hosea from God as in their times still to come I will poure out not I have poured out upon others upon them my wrath like water R. 9. Such a Toleration of such evils which make men abhor Religion and speak evill of the way of truth by reason of them yea which are in ordinary way destructions and ruine to such as obstinately persist in them ergo not to be yielded to by Regulated Civill Authority The Consequence will not be denyed unlesse such Rulers should bear such Abhorring to come upon Religion or scandall to Gods truth and way or ruine to their subjects The Antecedent appeareth by that instance in those corruptions connived at in Elies Sons which made men abhor the Lords Offring 1 Sam. 2. 17. and by that 2 Pet. 2. 1 2 3. speaking of Heresies vers 1. he addeth And many shall follow their pernicious wayes or destructions by reason of whom the way of truth shall be evill spoken of or blasphemed R. 10. Such a Toleration of such like corruptions in matters of Religion in such as so pertinaciously hold them forth is a like Toleration of such who spoile the Vines under such Rulers charge of Wolves which spare not the Flock over which they are politicall Shepheards of spirituall Sorcerers be witching them of so many Jezabels which seduce their people Ergo not to be allowed or yielded to by Regulated Rulers The Consequence is evident unlesse any would have such Rulers to be so unfaithfull in their charge or carelesse of their duty respecting their people The Antecedent is grounded upon Scripture they are Foxes spoiling the Vines and rather to be taken downe by civill officers of a professing State then Cantic 1. 2. 16. let alone in that way of spoiling so are they such Wolves not sparing the Flock of the Churches which are also politically under their care Acts 20. 30. with Ezek. 34. 8. 10. before explained so are they Sorcerers Revel 22. 15. Without are Sorcerers 2 Tim. 3. 13. Evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inchanters such as can by sleights of the Devil deceive the eye hence that of such Gal. 3. 1. Who hath bewitched you that you should not obey the truth They are also as Jezabell whom God will punish if men faile in their duty Revel 2. 20 21 22 23. and say the Church in a Church way was to censure such yet that hindereth not the discharge of the Magistrates duty in politicall punishing such as are so injurious to Church societies yea and the State also of which he hath a politicall charge as of old Jehu a chief Magistrate did politically punish Jezabell who was instrumentall in the spirituall whoredome of the religious State of Israel and therefore called her whoredomes and witchcrafts 2 Kings 9. 22. of whose punishment by Jehu's command read vers 33. That which is mainly objected against what we have now sayd is Object that a Christian being bound to attend and follow the dictates of his conscience yea though erring yet he not knowing so much it is to him as rightly guided and he that would out of any respect whatsoever crosse the suggestions of his conscience when he at least supposeth it speaketh right though really it doe not would as well crosse it when it doth suggest that which is right and truth Now therefore being bound to follow the suggestions of his owne Conscience if man may restrain and punish him for this though really he doe follow his conscience in any way of errour then man may restrain Christians from doing their duty yea and punish them for so doing yea since a Christian sinneth when he doth or holdeth any thing crosse to his conscience though erring Now must a Christian be punished for not sinning or because in not forbearing to
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
abuse their power contrary to the mind of God That abuse of their power must not invalidate and take away the due use of their power Churches are ecclesiastically to cut off such as trouble the Churches but they may abuse their power to cast out their best members for the truths sake yet this their sinne dischargeth not Churches from the dutie It is alike here abuse of civil power taketh not away this due use of it 2. Just persecution of men sinning against Gods Rules and the Dictates of a right guided conscience which require persons to obey Superiours in all their lawful commands is not to persecute men for attendance unto Gods Rules or to the Dictates of a good conscience and it were absurd to reason thus Men may not be persecuted for a good cause and conscience therefore they may not be punished for maintaining a bad cause and that which is interpretatively against their conscience The exercise of any such power by godly Rulers is cross to Object 9 the meek Spirit of Christ and to that merciful and peaceable Spirit which he requireth of his Saints Rom. 15. 1. Gal. 6. 1 2. Eph. 4. 32. 2 Tim 2. 25. James 3. 15. 17. 1. All that is required of Church Officers and Members Answ such to them so considered are those speeches in special wise directed as the contexts shew yet are Church Officers and Members as those of Ephesus commended also for their zeal when through zeal they could by no means bear with corrupt Tenents and Doctrines of the highest strain and held forth with the highest pretences of Divine Truth and no lesse then Apostolical Revel 2 2. Thou canst not bear them that are evil and hast tried them that say they are Apostles and are not and hast found them liars and they are required to avoid and reject and cut off such as vent corrupt doctrines and the lâ—ke Rom. 16. 17. Gal. 5. 10. Tit. 3. 10 11. 2. Zeal of God in sharp punishing of such like corruptions stood very well with Christs Dove like Spirit none so meek as he yet none so zealous this way The zeal of Gods House even consumed him and made him lay on so hard with his scourge upon those who polluted the Temple Iohn 2. 16. with 14. 15. 16. 30. so Moses that King in Iesurun the meekest of mere men in his own cause Numb 12. 3. yet how Lion-like in that cause of pollution of Gods worship Exodus 32. 26 27 28 29. So in Hezekiah who was such a shadow to the Saints Esay 32. 2. yet a very fierie flying Serpent against the enemies of God and the Church Esay 14. 29 30. This is contrarie to what was Prophesies of us Gentiles Object 10 That our swords should be beat into plowshares Esay 2. 4 and that none should hurt or destroy in all Gods Mountain 1. Although all sinful and rash quarrelsomness all self avengings Answ or means thereof and all injurious and unwarrantable slaughters should be excluded Gods Mountain yet this hinders not but that gentile Rulers as ordained of God must bear his sword not in their scabbards and at their girdles suffering it to rust for want of use for that were to bear the sword in vain contrary to Gods own order Rom. 13. 4 but to be used against all evil works coming under their Cognizance whether respecting God and Religion more specially or man and righteousnes whether in way of the vengeance of God against domestick offenders or in way of just war against other enemies of God his Cause or Saints If any reply hereto that this place in the Romans intendeth not any matters of Religion at all but onely matters of civil righteousness 1. Evident it is that as good and evil doing whereof the civil Magistrate taketh cognizance are opposed Rom. 13. 3 4. so are incouraging rewards to weldoers as by that of prayses and vindicative rewards to evil doing and to evil doers opposed now none will deny that the civil Magistrate is bound to incourage the Preaching Profession and practice of the Truth worship and wayes of God and therefore by paritie of reason is he to be an avenger of what cometh under his cognizance contrary thereunto 2. The persons more specially spoken to upon that ground to doe well because then they have praise of the same or in case they do evil then they are to fear the vengeance of the Lord to be executed by his Minister the Magistrate they are Professours Officers and Members of Churches such as they were at Rome Rom. 1. 7. and 12. 4 5 6 7 8. compared with chap. 13. 3 4. If thou do that which is evil fear c. which all will confess to be liable to evil doing against the first as well as the second Table 3. He is by Gods Ordinances to be a terrour to evil works indefinitely For rulers are not a terrour to good works but to evil vers 3. v. 4. He is the Minister of God the avenger to execute wrath upon him that doth evil be he who he will be coming under his power or be the evil what it will be coming under his view Now the Scripture reckons especially the doing of persons of corrupt judgements as persons so corrupt to be evil deeds Hence if a Christian bid God speed to persons who bring not the Doctrine of Truth he is partaker with him in his evil deeds 2 Joh. 10. 11. Hence Paul calleth those corrupt circumcision teachers evil works Phil. 3. 2. Beware of dogs beware of evil workers beware of the concision And the opposition Rom. 13. 3. evinceth this Rulers are not a terrour to good works but to evil whence the argument is strong Those good works and acts which ciuil Rulers are not to be a terrour unto unto the contrary evil works they are to be a terrour to good works and acts civilly such respecting the Truth worship and wayes of God civil rulers are not to be a terrour therefore to evil works contrary to the truth waies and worship of God are they to be a terrour If any yet reply that this in Rom. 13. is spoken with reference to the present power that then bare chief sway at Rome or at least with sole reference to such like civil powers that were christian and looketh not to civil powers becoming christian and so is no rule for christian rulers The Answer is ready albeit those who were in highest power when Paul writ this Epistle were Pagan and not Christian yet the context carrieth the words spoken about higher Civil Powers to be extendible yea especially appliable to Christian civil Rulers 1. When the Apostle saith Wilt thou not be afraid of the power do that which is good and thou shalt have praise of the same Who knoweth not that Nero then ruling was so far from giving encouragement to any Christian Romans either in a way of piety or honesty that he was a very Lyon rather cruelly to devour them 2 Tim 4.
acted by the outward man of each Member of the State as he is a Member of the State and as his act reflecteth upon the Civill State or its peace and good no more than the same priviledge of private Judging hindereth the Church to Iudge Ecclesiastically of what a Member as a Member of the Church is to do or not to do or hath done amiss as his act doth concern or reflect upon the Church Secondly If because each one as a Christian is in a private way to Iudge of his own act the Magistrate Legislatively and Iuridically may not determine in his Politicall way that any thing is duty or not in matters of Religion unless according to such particular Christians Iudgements then it is unlikely if not impossible that any law about Religion should be made or any politicall determination thereof given since some will be of different minds yea about fundamentalls as for example some will Iudge the Pope to be head of the Church some that Christ is not very God some that he is not very man some will hold such Incouragements to well doers should be given others will differ from them yea the like will follow in matters of the second table upon like grounds Christians therein also are to follow their own Iudgements and not other mens and whatsoever in such matters also is not of faith is sin therefore it must not be Politically determined that lying with another man wife is sin or to be punished at all by State or Church since some Iudge a community of the use of the bodies of Sisters at least to be lawfull nor must the taking away of others goods or cattell from them for others use be Politically determined or punished as evill since sundry Christians Iudge a community of such things also to be good nor must the taking away of Heretique-princes lives by Assassinates be Politically determined and punished as evill since Christians of Popish Iudgements think it a meritorious act Thirdly Then could not it not be orderly determined no not 2 Chron. 15. 13. with consent of the body of the people that such as would not seek the Lord should be put to death since sundry might judge it too harsh yea in determining thereof they implied that some would be of another mind ly open to that censure yet it s recorded to their honour that they did so Exo. 34. 1 2 3 4. These are thy Gods O Israel that brought thee out of Egypt that was their Iudgement yet Moses Politically determining otherwise of it as punishable with death ver 26 27 28 29. did well in it Ob. True you will say but the Israelites erred in either thinking or speaking so Ans Yea they did so but say we that was their particular Iudgment though erring and they as well as we must walk in the light of their own judgements and not of any others if the objection be right and therefore according to the objectors mind should not have been accused or punished Fourthly Then all Ecclesiasticall Judging of men in matters of Religion which in Iudgement and Conscience though erring men hold forth is cut off and why then did Paul wish that those should bear their Judgement Gal. 5. 10 11. since many of them held no more than what they Judged to be right Fiftly Then such mens Iudgements at least are not to be a rule to the Christian Magistrates Iudgement but as he is perswaded in his heart he also as any other Christian must do If he can make it a matter of his faith it is no sin in him Politically to Iudge what is or what is not according to the word or accordingly to be civilly punished or praised in Members of the Civil State when expressed in such sort by the outward man as it meerly concerneth the State or reflecteth upon it and this in matters of both tables and what then is gained Nay by this indefinite principle in the objection much would be lost if the Civil Christian Magistrate and State be in mind perswaded and do verily Judge that the bread in the Sacrament is turned into the very flesh of Christ that whosoever holdeth forth the contrary shall be burned at a stake must they not do whatsoever they are perswaded in their minds and if of faith to them then not fin to them to do it according to the bottom of the objection Nay but you will say their perswasion must be rightly founded upon the word which is the object of faith else it is not right Ans Very good and in that meaning your objection is no objection unless better warrant be shewed from the word why each mans Judgement is so to be his own guide that as a Member of the Civill State his Judgement also is not in a Politicall way to be ordered by the Politicall determinations of regulated Civill Authority As for the sequels urged persecution or justifying of persecutors thereby they are urged from that which is not a proper cause as if it were a cause It is not the use of such a power of Judging in regulated Civill Authority that causeth persecution for matters of the first table more than tyranny in matters of the second table but the Abuse of that power rather from the abuse of a lawfull power or privilege to reason against the use thereof is not right or regular Churches also may abuse their power and persecute a Saint of God by a wicked determination and answerable censure in a matter of God or the Church but that doth not therefore hinder but that the Church is highest Ecclesiasticall Judge in such matters The last instruction from the premises If abuses in Religion are thus to be restrained and punished by regulated Authority then are not persons in an ordinary way to be left by regulated Civill Authority to the liberty of their own judgements or consciences to profess or practise in matters of Religion according as their severall minds and spirits yea though seduced and erring shall think meet no though those persons profess the Christian Religion and the fundamentals at least thereof For the better clearing of this weighty Conclusion so many wayes opposed now adayes we shall first propound some distinctions about it and so the better state the Conclusion 1. Then let us distinguish of Liberty which according to Scripture grounds is either lawfull and regulate liberty or a liberty that is sinfull lawless and boundless Lawfull liberty is either that which is of a more civill or spirituall or mixt nature 1. That of a more civill nature is either oeconomicall or politicall properly such oeconomicall as that of servants Ex. 21. 11. Jer. 34. 10. or that of wives Rom. 7. 3. 1 Cor. 7. 36. Politicall properly such whether more generall as that of a free denison of a State or of more speciall privilege as freedom from taxes Act. 22. 28. Math. 27. 26. 1 Sam. 17. 21. Ezr. 7. 24. from going to war Deut.