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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	people_n	power_n	see_v	1,799	5	3.3938	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94081	An essay in defence of the good old cause, or A discourse concerning the rise and extent of the power of the civil magistrate in reference to spiritual affairs. With a præface concerning [brace] the name of the good old cause. An equal common-wealth. A co-ordinate synod. The holy common-wealth published lately by Mr. Richard Baxter. And a vindication of the honourable Sir Henry Vane from the false aspersions of Mr. Baxter. / By Henry Stubbe of Ch. Ch. in Oxon.	Stubbe, Henry, 1632-1676.; Stubbe, Henry, 1632-1676. Vindication of that prudent and honourable knight, Sir Henry Vane, from the lyes and calumnies of Mr. Richard Baxter, minister of Kidderminster.	1659 (1659)	Wing S6045; Thomason E1841_1; ESTC R209626	97,955	192

inclination of the Magistrate at any time that so the people be not enslaved to delusions But even that power in Israel which rendred the nation a priestly Kingdom is not granted by the Rabbines to have been the usage or due prerogative of all the Kings but a specialty of them which descended from David Others say there entrenching upon the High-priests power in reforming of religion was done by them as they were prophets all But that being not verifiable in all of them that I know of P. Curens de rep Hebreor l. 1. c. 14. a third opinion says they did it by vertue of a sacred unction which gave them an extraordinary reverence and authority above others their successors This oyntment Moses was commanded to make and the Talmudists say it was used at the initiation of their Kings untill the time of Josiah who understanding that the Assyrians should destroy the Temple buryed that sacred oyle the Ark Aaron's rod the Vrim and Thummim with the remaining Manna in a private place of the Temple which could never be found again after their returne out of captivity so that they were fain to make others in their stead not that they had the former vertue Id. l. 2. c. 2. but that the priest might be compleatly vested And Maimonides and others acknowledge that God withdrew his extraordinary presence from the second Temple and the High-priest ceased to give oracles Under the second temple when their infallible interpretations failed so infallibly given out that they could not be rejected without rejecting God and falling to Jdolatry a thing so frequent before the captivity then began the law which before was in a few hands and read to the people by the Levites onely without interprerations and commentaries to be read more frequently and publiquely expounded in Caldee Nehem. 8. v. 7 8. Jeshuah and Bani c. and the Levites caused the people to understand the Law so they read in the booke of the law of God distinctly and gave the sense and caused them to understand the reading From these expositions arose the multiplicity of Sects which are mentioned in the time of our Saviour and neither condemned nor cryed out against by him or his Apostles as others of the same judgement are now a days by men of more fervour and lesse holiness Besides there were Herodians which believed Herod to have been the Messiah The principal sects were the Pharisees Sadducees and Essenes whose opinions I shall instance in briefly to shew what Toleration was allowed then by men of as great severity pretending to sanctity and zeal and such as wanted neither wanted power to suppess nor the written word to convince gainsayers The Pharisees believed all things to be governed by fate and absolute necessity Drusus advers Serr yet so as that man acted freely and that he did what he would though his will was disposed of by a superiour planet They held the Soul to be immortal yet so as that the souls of the wicked should be in perpetual torments but the souls of the just should pass from one body into another by a Pythagorical Metempsychosis This last opinion is taken notice of in Scripture Matth. 16. v. 14. Some said of Christ that he was John the Baptist some Elias and others Jeremias or one of the Prophets Even the Disciples of Christ seem to have outgone the Pharisees as holding a transmigration of the souls of the wicked when they asked Master who did sin this man or his parents that he was borne blinde John 9. v. 2. They admitted of good and bad Angels As to Justification they held no man to be absolutely just before God but yet that he would repute them so who brake the fewest of his commandements And concerning the Resurrection they either thought it appertained only to the just or that some wicked only should share in it yet did some extend it universally They exalted their traditions to the prejudice of the Scripture their fasting praying not eating with sinners exact tithing elusions of respect to parents c. these are sundry times reflected on in the Gospel And yet what elogies are bestowed upon these men in Scripture are they not so commendable that he who should afford halfe so much to one of the like judgment now would be deeply censured The Sadducees they adhered to the letter of the Text rejecting all Traditions Hence they were called also Caraei or Caraim because they assented to the Scriptures in their own private sense juxta sensum intellectûs sui nor did they regard the Traditions of the wise so the Pharisees were termed notwithstanding their opinions aforesaid They further denyed the Resurrection existence of Angels or Spirits So that immortality of the Soul rewards and punishments after this Life c. were denyed in those dayes by the Textuaries Act. 23.6.8 they thought the Soul to be nothing else but the temperament of heterogeneous parts constituting the body They denyed that God exercised his providence or tooke any knowledge of evill in this world They advanced free-will to the destruction of antecedent necessity and fate Nay it is said they were totally Epicureans denying all manner of providence and so were called in the Jewish writers The existence of the Holy Ghosts person was indubitably denyed by them if not by all the Jewes under such a notion as in the controversy betwixt the Greeks and Latines the former did avow three subsistences tres hypostases but denyed the Trinity of Persons which the Latines avow It is generally taught also that the received only the books of Moses and rejected the Prophets of which Daniel is at this day not accounted Canonicall but only as a Sacred writer I leave it as dubious whether they admitted more then the Penta●uch He that shall with P●tavius upon Epiphanius p. 28 prove they rejected the other parts of the B ble will much enlarge Tolleration Hagiographus amongst the Jews but this is not related of them by the Jewish writers nor by Luke in the Acts Though Jerome Zacharias Chrisopolitanus and Tertullian record it of them and that upon this score Christ proved the Resurrection to them out of the Books of Moses Scaliger against Serrarius proves by sundry reasons that they did admit of the other Books besides them of Moses And thinks that the High-Priest was a Sadducee Act. 5. v. 17. For they who were followers of him and about him were Sadducees which if he had not been a Sadducee he would not have permitted such an enmity was betwixt the Pharisees and Sadducees Casaubon against Baronius observes out of Josephus that the Richer sort were Sadducees and the multitude Pharisees Casaub exercit 1. § 9. Montague out of the same Author assures us that all the High-Priests of Assamonaei where Pharisees till Hircanus the Grand-child of Judas Maccabeus fell off to the Saducees being disobliged thorough the insolency of Eleazer a Pharisee after him Alexander Aristobulus c.

here is subverted is self-condemned and known for such by him who is enjoyned to avoid him if there be any such Hereticks in our dayes he that can discern them let him avoid them but destroy them not till further orders Thus I have done with the case of Idolatry in the disquisition whereof I am not only at a loss in reference to the nature of Heresie the Judge of Heresie and the power to punish it together with the punishment it self but I am dis-satisfied whether it be not commanded to be tolerated in the Parable of the Tares Matth. 13. v. 24. By the Tares is not meant wicked and ungodly livers for then had Christ abolished Magistracy when he prohibited the extirpating such v. 30. to whom the Magistrate ought to be a terror and not to bear the Sword as these their Sickles in vain nor is it meant of Heresies as they are distinguished from Heathenism it being no inoculation of trees but a sowing of different feeds which in the conclusion of the Parable are the Children of the wicked one opposed to the Children of the Kingdom in fine they are burned in the fire whereas of most Heresies I dare only say that the professors of them shall escape but as it were by fire I come now to speak of Blasphemy and the Blasphemers which who they are I see not how I may well determine It is the general vogue of the Jews that it extends in the penal part of the Law unto a bare pronunciation of the sacred name Jehovah or to a reviling insolently the Vnity Verity or Power of God as hath been shewed Material blasphemy or the professing a Religion or worship which in effect repugns to the Truth Unity and Power of God is not the thing prohibited or punished hence was the Toleration of old amongst the Jews and of Heathens amongst the Christians as also of Arians c. who if they had been concluded under this Law should be censured with death and not slight or no penalties To dispute against the greatest truths seems not to have been accounted condemnable blasphemy for when Paul was at Ephesus he disputed with others and they with him concerning the things of the kingdom he said they were no Gods that were made with hands yet doth the Town-Clerk give Paul and his followers this testimony that they were neither robbers of Churches nor yet blasphemers of the Ephesian goddess Act. 19.37 This text puts me in minde of a general opinion which Baronius doth avow Tom. 1. ad ann 57. that the Jews and Christians did generally hold that even the Heathen Gods were not to be reviled or contumeliously spoken against Josephus recounteth it for one of Moses his Laws Let none blaspheme such as the other cities shall esteem as Gods Antic l. 4. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Authour in his second Book against Appian having interested the innocency and integrity of the Jews declines all bitter discourses and declamations against the Gods of the Heathen saying It is our custom to observe our own laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to accuse those of others Our Lawgiver hath directly prohibited us to revile or blaspheme such as are reputed Gods by others for of much as they bear the name of God And Philo saith that Moses did not so much as permit the Proselytes of justice or such as did entirely profess Judaism to blaspheme the Gods they had renounced least it should give occasion to others to blaspheme the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Monarch lib. 1. but of this I shall speak more in my proposals how to manage a Toleration whereunto though some light may be gathered from what I have here laid down yet if it be found that I have proved the lawfulness and necessity thereof I shall according as God shall enable me with strength and opportunity and as the publike exigency of affairs whereunto I think my self obliged to contribute all that I can shall call for it at my hands I shall endeavour to lay down such a method as thereby we may have that peace with all men the possibility whereof I have already evinced by matter of fact and could much more had I not tyed my self to the Roman and Greeke story and the necessity whereof we may learne from that Apostolicall precept If it be possible and as farre as lyes in you have peace with all men Rom. 12.18 Hebr. 12.14 Much more might be said of Hereticks and their punishment out of Austin and how it is generally acknowledged how the Orthodox Christians did never implore the aide of the Magistrate for 400. Years though the hereticks did and out of the same Father I could answer the greatest inconveniences attending this Toleration which was denyed to the Donatists Circumcellions men outragious in their ways and the latter of which did use to kill with swords and maime the orthodox party as also to put out their eyes with a mixture of lime and vinegar And will any one think this an entermedling of the Magistrate in Spirituall matters if he suppresse these Did the Magistrate of old ever punish or fine the Pelagians and Jovinians hereticks Quando Pelagianis Jovinianis ex Caesarum edictis dicta est mulcta Erasmus de inquisition and Adversus Pelagium nunquam agitatum est de implorandâ Caesarum ope quòd non perinde turbaret Reipub. tranquillitatem id de haeret puniend But I reserve these things for an Appendix to what hath been said or for a second Edition in which I shall faithfully represent all Objections that shall be made against this Treatise by private Letters or which I shall finde in Books whom I shall as much consult then as I have herein mine own thoughts If any shall think it fitting either by way of Letter privately or in Print to oppose what I have said here I desire he would explain the nature of Heresie out of Scripture or else not to think that I will ever grant any necessary conclusions from thence And that he would shew me why Hereticks of a greater or less allay and Schismaticks should become of a worse condition then Pagans since Dominion is noy founded in Grace and Excommunication is not the privation of any proper or peculiar good whereof the Transgressor of the Law was formerly possessed but of those common benefits which he should have reaped from the Church as of spiritual communion and receiving the Sacraments Medina in 1. secundae pag. 5●3 q. 96. art 4. as Medina words it out of Seto Besides let them shew how it is that that we come to be within their jurisdiction The Pope and most of the Papists do profess they have no power over them that are without they say Moores Jewes and Pagans ought not to be extirpated or forced from their Religion and that over them the Church hath no power That her power over Hereticks ariseth from their being Rebels and from