against it Mean while I shall prove the second thing considerable viz. The distribution of their power And this is distributed according to the distribution of the civil power the Bishop residing in the City or chief place all the Clergy of inferiour places within his Diocess are subject to him as he is to the Archbishop which is answerable to what the Apostles at first did practise in the very beginning of Christianity and was followed by after times as is observed by Dr. Hammond out of Acts 14. and 15. cc. and made good against the Animadversions on the Dissertations touching Ignatius's Epistles c. 7. sect 6. His words are these According to the image of the civil government among the Jews and the like again in their Temple forementioned the Apostles appeared to have disposed of Churches every where and in all their plantations to have constituted a subordination and dependance of the Churches in the inferiour cities to those in the chief or metropoles An example of this we have in the story of the Acts concerning Syria and Cilicia and the several Cities thereof in relation to Antioch the Metropolis For when the Question Acts 15. 2. was referred and brought to Jerusalem from the Church peculiarly of Antioch cc. 14. 26. and 15. 3. and the Decree of the Council return'd to them by whom the Question was proposed h. e. to the Church at Antioch ver 22. yet in the Epistle wherein the Decree was contained we find the Brethren through Syria and Cilicia i. e. all the Christians of that Province to be expressed and joyned with those of Antioch ver 23. And after when that Decretal Epistle was delivered to the Church of Antioch ver 30. Paul and Silas went over Syria and Cilicia ver 41. and 42. and as they went they delivered to every City the Decrees of the Council c. 16. v. 4. which is an evidence that the churches of those cities related either immediately to Antioch or as Antioch it self did to Jerusalem and were in subordination to it as to the principal Metropolis of so wide a Province according to that of Philo that Jerusalem was in his time the Metropolis not of Judea alone but of many other regions in respect of the Colonies which it sent out of the Jews that dwelt in them naming Syria and Cilicia and divers others thus for the learned Doctor The same is proved out of Rev. 1. 14. John to the seven Churches in Asia where St. John directing his letters unto them thus indefinitely without any mention of their particular names he cannot by common intendment be conceived to have understood any other thereby but such as by some degree of eminency were distinguishable from all the rest of the churches that were in Asia and in some sort did comprehend all the rest under them for taking Asia here in the most strict sense for the Lydian or as the Imperial constitutions call it the Proconsular Asia it is not to be imagined that after so long pains taken by the Apostles and their disciples therein there should be found no more then seven churches especially since St. Luke Acts 19. 10 20. testifies that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks so mightily grew the word of the Lord and prevailed And in particular among the Epistles of Ignatius there is one directed to the church in Trallis another to the church in Magnesia and both these were subject to the Metropolitane of Ephesus See the Archbishop of Armagh as above quoted And for these reasons as also for their eminence in learning and wisdom have all Christian Kings of this Realm ever consulted with them in the establishment of Laws We read in Lambert's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. Selden's Titles of honour That the Laws of Ina King of the West-Saxons were made by the perswasion and appointment of his father Cenredus and of Hedda and Erkenwald Bishops with Senatours Elders and wise men of the people in a frequent assembly of the servants of God which was between the years 712. and 727. The Laws of Alured the first founder of this Monarchy were made by his authority as those of Ina had been by his but ex consulto sapientum by the advice of the wise which must include the Bishops 1. Because his Laws were grounded on Moses his Laws 2. Because nor these nor those of Ina did reach to life except in case of Treason against King or Master 3. Because he hereby allotted much of the Kingdom to Guthurn on condition of Guthurn's becoming Christian All which are things well beseeming tho judgement of Bishops and are especially the first arguments sufficient to convince some of Errour that contend our Laws to have had their Original out of the twelve Tables This was anno 871. about 820. years since The Laws of Ethelstan anno 924. were made by the prudent counsel of Vlshelme Archbishop and the rest of the Bishops c. wherein an estimate was made of all orders of men that then were or rather a declaration of the Common Law in that point As first The King was esteemed at 30000. Thrymsa's i. e. so many times three shillings an Archbishop at 15000. Thrymsa's a Bishop or Senatour at 8000. Thrymfa's General of an army at 4000. one initiated in holy orders or a Thame i. e. a Noble man at 2000. whereby it appears that an Archbishop was double to any subject of the Kingdom besides and a Bishop equal to the greatest Lord in the Land and every Priest as good as the best Noble man under the degree of a Senatour so far are any of these orders from arrogating that they have lost much of that ancient honour which belonged unto them by the Common Law of this Nation King Edmund called together a frequent assembly of Ecclesiasticks and Laicks where Oda and Woolstan Archbishop were present with very many other Bishops for the sanction of Laws So did King Eldred anno 948. as Ingulphus testifies So Edgar and Canutus establisht Laws by the advice of the wise So did William the Conquerour with the concurrence of his Princes whereof the Archbishops must be a part since which time no Acts of Parliament are made without the Lords Spiritual And that these things were allowed to the Priests under the Old Testament no man will deny the proofs therein being so frequent pregnant But our adversaries here call for proofs out of the New whereunto I have shall answer hereafter in its due time place contenting my self at present with the Exposition of that one text of Mat. 19. 28. Ye which have followed me in the regeneration when the Son of man shall sit upon the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel This was spoken to the twelve Apostles which were Clergy men and the Predecessors of all Bishops where note that the comma should be put immediately after Me and
THE Dew of Hermon Which fell upon the Hill of SION OR AN ANSWER To a Book entituled Sions groans for her distressed c. offered to the Kings Majesty Parliament and people Wherein is pretended to be proved by Scripture Reason and Authority of fifteen Ancients That equal protection under different perswasions is the undoubted right of Christian Liberty BUT Hereby confuted wherein the power and proceedings of the Kings Majesty and the Church are vindicated 2. Per. 1. 1 2 3. But there were false Prophets among the people as there shall be false Teachers among you by reason of whom the way of truth shall be evil spoken of Jude 8. These filthy dreamers defile the flesh despise dominion and speak evil of dignities Jude 16. These are murmurers complainers Jude 19. These be they who separate themselves sensual having not the Spirit LONDON Printed for H. Robinson and are to be sold at the Sign of the Three Pigeons in Sr. Paul's Church-yard 1663. Imprimatur Geo. Stradling S. T. P. Rev. in Christo Pat. D. Gilb. Epise Lond. a Sac. domest Ex Aed Sab. 12. Feb. 1662. FOR Colonel R. ATKINS One of the Deputy Lieutenants of the County of GLOUCESTER SIR I Have perused the Pamphlet you left at my Lodging and according to your desire grounded upon the consideration of the advantages which seditious persons suck in things of this nature from the silence of the Orthodox given you my sense of it Which task if it prove satisfactory to any and particularly to render that Friend of yours and of your most accomplisht Lady's steddy who is yet balancing in her resolutions I shall put upon the account of favours done to SIR Your humble Servant H. S. THE CONTENTS Sect. 1. THe events of these times the same with those after the passion of Christ only those were meerly eventual these consequential Three Churches in three persons of one house The Golden Rule of our Saviour wrested by our Adversaries Fears and jealousies like those that caused the war causeless Sect. 2. Their Epistle dated the eighth day of the third moneth The vanity of such date evidenced in answer to three queries 1. What the moneths in Scripture were 2. By what names they were called 3. When they began And herein 1. What was the first moneth 2. When was the first day of that moneth What the Rabbies amongst these men understand by the first month Their affectation of singularity Sect. 3. How cheap the shedding of mens bloud was to them which now they would have prevented towards themselves They would have none but arbitrary government Of all they dislike Kingly most What is meant by the Harlot in the Apocalypse which they would have understood of the Pope only Simon Magus the Deceiver Those that work in his vertue and power Antichrists The Harlot like a Bird of prey The men of this generation compared to the Cast of Sacres that made the Eagle their quarry The Pope and they meet in the Antipodes The History of Stork Stubner and Muntzer Ring-leaders of the Fanaticks Their practises to deceive That they are Antichristian Their sacriledge and their pretext for it Sect. 4. The use of Musick in Churches Commanded in Scriture in every thing that tends to edification Musical Instruments whether wind or stringed and Chromatick Musick allowable not typical Those that are against the use of it under the New Testament would have it to be they know not what themselves And if any thing it is what we hold it to be Sect. 5. Vestments distinctions of persons serving and of services under the Gospel allowed by the Law of Moses and of Nature No Vestments but Vices reprehended in the Heathen in the New Testament The Druides sacrificed not only in white but under Oaks which by them were had in veneration and which the men of this generation seem to allow of in as much as upon all their Crowns and Scepters which they wore and bore they placed the Acorn instead of the Crosse a figure which the Devil cannot abide Of happy presage to us They confute themselves by condemning of us And in justifying themselves they justifie us a fortiori Nothing but order and decency in our Ceremonies Sect. 6. Bishops Timothy and Titus were Bishops so were the Angels of the seven Churches in the Apocalypse in the judgement of old Doctor Reynolds Doctor Usher and Grotius How the Bishops resemble the high Priests And the whole frame of Church-Government answers to the like order and distinction under the Old Testament A Scheme thereof drawn by Bishop Andrews The Ministers of the New Testament do succeed to Priests and Levites as the Lords day does to the Sahbath The Lords Prayer contains not only ancient forms in use among the Jews but also the very design of the Sacrifices under the Law The comparison made The Lords Prayer the first Liturgy The Jurisdiction of the Bishops proved 1. as to their power 2. as to the distribution of their power and both out of the New Testament Their right of sitting in Parliament asserted Sect. 7. Of Churches The lawfulnesse of them proved from the example of primitive Christians in the New Testament 2. Their conveniency proved 1. In respect of their capacity for the Diocesse and Parishes 2. In respect of their scituation in relation to the Diocesse and Parishes 3. In respect of their scituation of East and West Christians anciently adored towards the East Of the Church at Richlieu in France whose Altar stands at the West-end Of Covent-garden Church in London 4. Convenient for the scituation of parts within themselves They are Naves inversae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them what Some built with a single Crosse some with a double and why The mark in Ezekiel 9. 4. was the Crosse and that proved not only from the figure of the Letter Tau which was anciently a Crosse but also that in all probability it must be so though it be set a mark or mark a mark and no more in our Translation The necessity of Churches proved No stumbling-block to the Jews or Gentiles Sect. 8. How they slander the good Laws of the Kindome The same thing they impute to us is applicable to themselves The Harlot in the Apocalypse why so called The integral parts of Antichrist Their fury and hypocrisy parallel'd by those in France English Scottizing c. Rebellion under pretence of Religion unwarrantable Sect. 9. Of Magistrates Their power is of God and how Religion the foundation of all Government proved by several arguments Answer to their arguments of receiving the Alcoran and becoming Papists in some cases A threefold book put into Magistrates hands An errour in Government which is accidental makes not void his power Their second argument answered their third argument answered their fourth answered their fifth answered What power the Church hath to decree Rites and Ceremonies Their argument taken from the ceasing of the Cross of Christ answered Their argument from the example of Gallio
answered Sect. 10. The second part of their proposition answered viz. That the Magistrate hath no power in Gods worship as he is a Christian The Magistrates called Gods Anointed ones Aphorism of K. James against too much severity Force to be used Of the Apostles delivering over unto Satan Of dividing the inheritance and ridding the Temple Sect. 11. 2 Cor. 1. 24. expounded Mat. 20. 25. expounded 1 Pet. 5. 2 3. exponnded Distinction of powers Episcopus puerorum what Pragmatica Sanctio Imperium supra Imperium and Imperium ab Imperio avulsum what The greatest domineering power is in the men of this Generation The execrable fact of Schucker the disciple of Melchior Rinchius who cut off his brothers head by inspiration Sect. 12. That place of Mat. 13. Let both grow together till the Harvest expounded and justified both as it notes the event of Gods providence and as it notes the duty of the Civil Magistrate Sect. 13. Their argument taken from the fallibility of Magistrates answered Their argument from the no such need of Magistrates now as under the Old Testament answered A threefold judgement of the Church Their argument taken from mistakes in Holland and from fallibility of Councils answered Sect. 14. Their argument taken from the Royal Law of whatsoever ye would that men should do unto you c. answered Persecution in Scripture-sense what Most convenient that all things be determined by Laws Lex Talionis necessary in every good body of Laws The Temple of the Graces how set something of necessity must be left to the bosome of the Judge Private men know not what they would be should they come to govern Sect. 15. Christian prudence in a Magistrate a supposition of theirs answered In what cases the civil sword may capitally punish proved out of the Law And that it hinders not the conversion of a sinner That Magistrates have the same power under the New Testament as they under the Old had proved out of Scripture The question why Idolatry and blasphemy are punished with death and not cursing of father or mother man-stealing adultery and Sabbath-breaking answered Their argument taken from the advantages that the Jews had in judging of causes answered The argument taken from the different dispensations of the Law and the Gospel answered That of 1 Cor. 4. 5. expounded Judaei Caelicolae Law made against them Their argument taken from toleration in other places answered Pragmatica Sanctio what The Censure of the Sorbon against the temporal power of the Pope The committing of reformation to Pope or people an errour Liberty makes not for the security of princes The carriage of Jeroboam parallel'd in our days they urge it against us but it makes against themselves Sect. 16. Liberty granted by the Kings Declaration from Bredah answered Argument taken from Dr. Taylor now Lord Bishop of Down and Conner answered Our adversaries abuse him in making their Authours separatists from themselves c. The 10. persecutions in the first 300. years Persecution otherwise taken in the Scripture then in the Law How imposing and lording c. came in with the train and retinue of Antichrist and how not Humane Laws bind the conscience in themselves not for themselves Severe Laws made against Hereticks and what they were King James his Embassy to the States of Holland touching Vorstius Moderation of the Church of England touching things disputable of Toleration in Germany Savoy Polonia Roan Who the first Preachers of force and violence Of begging Fryars c. Of the Lollarots Spiritnal drunkenness worse then corporal The greatest drunkards where greatest liberty of Opinion Disputations seldome produce good effects and why THE Dew of Hermon Which fell upon the Hill of SION Sect. 1. IN the Epistle to the Reader they compare these times to that of our Saviours passion wherein the same things they say are fallen out which our Saviour foretold should come to passe after his passion viz. That the father hath been divided against the son and the son against the father three against two and two against three even a mans foes have been they of his own houshold And it is very true that they say herein namely that the same things have fallen out now as then but with this difference viz. That those divisions which were predicted by our Saviour to come to passe after his death were meerly eventual as receiving no causality or real influx from the passion os our Saviour whose Legacy to his Church was peace and unity given by his Testament and sealed with his blood whereas these divisions are not meerly eventual but consequential too necessarily following as an effect does its cause upon the removal of the impediment For it hath been long ago cleared up to the world that these things had been brewing above threescore years before they came to passe but never ripe for execution till the passion or the captivity of the King whereupon the foundations were cast down and the sinews of Government broken which once removed out of the way then did that shew it self openly which Barclay in his Icon animorum observes to have been practised privately before viz. the sons excommunicating the father and the father the sons lastly one son excommunicating the other till three Churches were found in three persons of one house if it be not a solaecisme so to speak And truly to use their own words He is a stranger in this our Israel that hath not seen these things And whereas for their pretence they alledge the golden Rule of our Saviour viz. All things whatsoever ye would that men should do unto you the same do ye also unto them Our Saviour never intended hereby to loosen the reins of Government and to let them lye upon the necks of those that are like horse or mule that have no understanding whose mouths must be held with the bit and bridle of the Law but this he would have to be understood of a well governed will subjected to right reason otherwise a criminal at the bar might say to the Judge my Lord nay he must call him Sirra too you passe sentence of condemnation upon me and therefore I suppose you willing according to our Saviours Rule that I passe the same upon you let us therefore change places for a while and so we shall both in three dayes take our turnes at Tiburn or else pardon one the other for what is past and give mutual liberty to do what we please for the time to come and so not only become the sons of the free woman but be freed from that bondage which those of the bond-woman would bring us into it is the very Metaphor which they here pursue which if the Judge refuses and he is mad if he does not then does he in the sense of the Authors offer violence to the conscience of the offenders as hereafter will appear And least this violence and oppression should terminate in the bloud of those which are dear to
while the preachers easily snatching the people about by this common motion became the trumpeters of sedition till after the assasinate of their King they began to disagree as much about their new Governours as before they had done about their government These men in Munster or Amsterdam might have passed for Anabaptists and had they kept company with Knipperdoling John of Leyden Muntzer Stork or any of that Rabble they had proved so indeed and what they would have been here we all know the Devil working alike in them all though of different Religions And about this time it was that the calamities which have befallen this Kingdom were a brewing as you may read in the English Scottizing and Scots Genevating for Discipline set forth by Archbishop Bancroft which these Authours here falsly ascribe to the sending the Scottish Liturgy into Scotland Suppose that that had been the cause I deny it to have been a just one for let them tell me what warrant they have out of Scripture or Orthodox Writer of rebelling against their Sovereign under pretence of Religion be it true or false If so where is their subject of passive obedience they so much boast of And if nothing can be a good ground of rebelling against the King much less can it justify that which had no end but in the death of the King and slavery of the people whose liberty was pretended to be vindicated And thus far they have but declaimed which we having answered as you have heard let us examine their proofs or Logical part which all depends upon this one Syllogism Sect. 9. IF any Magistrate under heaven in the daies of the Gospel hath power to impose any thing in the worship and service of God it is given him as he is a Magistrate only or as a Christian so considered But that no such power is given by God to any Magistrate appears For answer to the first part hereof I say that he hath power as he is a Magistrate only and this power is given him of God in as much as Magistracy is an Ordinance of God All powers of the world whatsoever are from him even those of Tyrants themselves though permissively only Lawful powers are from him as ordained by him And as these are ordained by God so hath he given them power in the worship and service of God For 1. The very Heathens have given the first place to Religion as knowing by Natures instinct that without Religion no policy of a Commonwealth can be happily instituted or administred It is an axiom drawn out of the fourth book of Plate de rep that Religio est fundamentum reipublicae potissima pars publici Magistratus vere arx atque propugnaculum constituendae reipublicae without which all the parts of a Commonwealth like the strings of an instrument will be out of tune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore another axiom follows thereupon that non potest immutari status religionis sine maximarum legum immutatione propterea non est temere importanda in rempublicam nova religionis forma because it does dismember and disjoynt the Commonwealth St. Paul disputing daily at Athens touching Religion was brought unto Areopagus to be judged by that Court Act. 17. 19. as upon whom the business of Religion was principally incumbent Ezra received the power and jurisdiction from Artaxerxes speedily to execute judgement upon all contumacious persons in the business of Religion Ez. 7. 14. whether unto death or banishment or confiscation of goods or imprisonment Ez. 7. 25 26. So did Cyrus and Dariâ—s give permission to the Jews to reedify the Temple and to to sacrifice therein adding money to defray the charges 2 Ch. 29. 15 and 30. 12. Nebuchadnezzar Dan. 3. 29. commanded him to be hewed in pieces that should blaspheme the God of the Hebrews Secondly the Lawyers refer Religion to those things which belong to the Law of Nation s in as much as by the guidance of Nature we know that there is a God which is to be reverenced who knows not that to a Magistrate belongs not only the administration of positive Laws but of those also that belong to the Laws of Nature Thirdly if it be the duty of a father of a family to instruct his children in the true Religion and to reduce them from their deviations from it how much more doth it appertain to the Magistrate who is the father of his Countrey to take care of the religion of his subjects Fourthly This is requir'd of a Magistrate in Scripture Ps 2. Kisse the Son and serve the Lord in fear which consisteth not only in the adoration of the Son of God for that is common with him to every true Christian but also in the outward administration of his Kingdom This therefore was the injunction laid upon the Kings of Israel to be observed when God should bring them into the Land he promised them viz. when they sit upon the throne that they write them a copy of the Law in a book out of that which is before the Priests and Levites Deu. 17. 18. And at the inauguration of Joash the book of the Law of God was given into his hands 2 Ch 23. 18. And fifthly The examples of holy Princes do teach us that Magistrates have the care of Religion committed to them such were Moses Joshuah David Solomon Asa Jeboshaphat Josiah Ezekiah c. And albeit these men will what never any but persons sprung from Anabaptists did reject all examples and testimonies out of the Old Testament unless it be to serve their own turn as I have formerly shewed them to have done in the date of their Epistle the eighth day of the third moneth yet this I suppose they will hardly deny namely that a father under the Gospel hath and ought to have a care of his children in matters of Religion their own practice witnesses as much in that they instruct their children in their own principles and keep them from Baptism and Steeple-houses as they call the Churches which they hold to be unlawfull c. Now if these things are given to a father of a family whose power cannot reach as far as a Kings much more to a King or other Magistrate whose jurisdiction is of a larger extent and whereof a family is but an integral part And the same comparison holds between a Master and a Magistrate which is not only a father of his Countrey but a master too for in Rome he who was Dictatour and bare the power supream was called the Master of the people whence it is that Cicero calls Caesar Master and Livie witnesseth that the Dictatour was so added to the Consuls that he might be their Moderatour and Master If therefore it be lawfull for a Master of a family school or society to be defensive and offensive in Cause of Religion under the Gospel towards their children scholars and servants how much more is it given to a Magistrate towards
his subjects who bears the same relation to a Master of a family school or society as the whole does to a part But say they if Magistrates as such have such an authority then all Magistrates in all Nations have the same power Then if we lived in Turkey we must receive the Alcoran and be worshippers of Mahomet if in Spatu be Papists as in Hen. 8. his daies sometimes Protestants as in Edw. 6. his daies c. Ans This is the very argument of the Papists in Calvino Turcismo l. 4. c. 10. and improved by Champnaeus But it s answered by Mason de Ministerio Anglicano l. 3. c. 5. And hereunto I further say That as all Magistrates in all Nations have power in matters of Religion so they have the same power but not the same skill to govern nor the same Rule to go by in governing as for instance ones Rule is his will another's is the Law and of those that are limitted by Laws some rule by some Laws others by other Laws different from them So 1. in matters of Religion Magistrates do rule according to the book delivered unto them some have only the book of Nature put into their hands and these have a faculty thereby given them to rule and order Religion according to that such hath the Turk and all unconverted Magistrates Some have the Book of the Old Testament delivered into their hands and those were sometimes to rule according to that So Deut. 17. 18. it is said that when the King sitteth upon the throne of his kingdom be shall write him a copy of the Law in a book out of that which is before the Priests and Levites and it shall be with him and he shall read therein all the daies of his life And in 2 Chron. 23. 11. it is said that they brought out the Kings son and put upon him the crown and gave him the Testimony and made him King c. Some have the book of the New Testament put into their hands and these are to order matters of Religion according to this such are all Christian Kings Princes and Governours Now whereas they would infer that therefore we must receive the ALCORAN be Papists and I know not what according to the sole will of our Governours whatever perswasion they be of This is not so for albeit whatsoever they enjoyn according or not contrariant to these Books be firm and inviolable yet whatsoever they determine without or against these Books is void so that the Turk hath not a stable and inviolable power given him to impose the ALCORAN and to enjoyn worship to Mahomet in as much as no such rule is given by the book of Nature delivered unto him Nature dictates no such thing and therefore such a thing must be given by God himself who is above Nature or else it must be acknowledged to be as it is indeed a meer Imposture The Kings of Israel had power given them to Rule by the Book of the Law in matters of Religion But they that did set up Idolatry contrary to the contents of that Book did abuse their power and in that regard their Injunctions were of no force The King of Spain hath the book of the New Testament put into his hands and consequently the moral part of the Old Testament but he permitting Idolatry and giving up his power into the Popes hands whose Vassal he becomes as all Popish Princes do he abuses this power If any other Prince does the like he is not to be followed therein He is neverthelesse passively to be obeyed that is a Christian-Subject is not to resist him but he is to submit to such punishment as he shall inflict upon him in as much as an errour in the understanding upon which proceeds the abuse of his power which is accidental does not make void his power which is essential to him and whereunto every soul is subject in foro externo The Spirit of God sayes in the same breath Fear God honour the King He who doth any thing by command from the King contrary to the command of God does not fear God and he that rebelleth or resisteth for it is all one the King upon any pretence whatsoever doth not honour the King but despise him yea and resist the Ordinance of God and they that resist shall receive to themselves damnation Rom. 13. The same may be said of the Turks forbidding a man to believe in Christ or any thing of absolute necessity to salvation wherein he is not to be obeyed in as much as it is not a thing contrary to the Law of Nature but of the Institution of the God of Nature that we believe in God and in him whom he hath sent Jesus Christ his Son 2. Secondly they say that since our Saviour tells us that all power is given him in heaven and in earth if the Magistrates have any such power it is committed to them from the Lord Jesus Christ and written in the New Testament I answer That no power could be given to Christ which he had not before being God eternal and therefore we must say that all power was in Christ naturally and essentially But there 's a power given him which he had not but by gift dispensatorily as he is the Mediatour which is nothing else but a Rule which he observes in the salvation of men as a thing added to his essential power Now infidel Kings receive their power from Christs natural and essential power only being not bound to believe in Christ nor to observe the Rules he gives till revealed unto them but to observe the Law of Nature given in Paradise according to which they and their subjects infidels shall be judged Wherefore I hope they will not send us to find this in the New Testament Though they should I have a text for them there too Rom. 1. 19 20 21. Because that which may be known of God is manifest in them for God hath shewed it unto them Kings that believe receive their power not from Christs natural and essential power onely but from his dispensatorie power as he is Mediatour and great Lawgiver to his Church by which power he does not take away the former but establish it rather Let them shew me where he takes it away If they do they must shew me a contradiction to the words of the Apostle who saies Rom. 13. Let every soul be subject to the higher powers Oh but these were heathen Magistrates say they Whereunto I answer that if every soul must be subject to Heathen Magistrates much more then to those that believe in Christ who came not to destroy but to rectify and perfect the Law of Nature 3. The third thing that they say will fall to the ground upon what has been already spoken viz. That the Apostles themselves refused to be obedient to their Rulers Act. 4. 19 20. When they were commanded to forbear that which they judged to be a part of the worship of
himself and his Commonwealth with Religion and all Suppose then that he had nineteen parts on his side and only the twentieth part remained Idolaters were he to destroy that twentieth part no surely we neither think so nor ever said so The reason is because they were never yet converted they have not as yet Cognitionem Juris the ignorance whereof excuseth them and who knows but that they may be in due time converted The Question is Whether in case of revolt after conversion to Idolatry or the like and in case they remain obstinate going on to blaspheme the Church-censures may not reach them and the civil Sword over take them and cut them off that the infection spread no farther We answer that they may and this is Law in God Justin l. 2. Tit. 11. de Paginis sacrificâ—is Templis Qui post sanctum baptisma in errore paganâ—r manent ultimo supplicio plectunt Let those that ask baptisme remain in the errour of the Pagans be put to death but for those that are not yet baptized let them without delay take care that their children be baptized but let the elder first be taught the Scriptures according to the Canons and hereunto there is no such penalty annexed mean while all men are forbidden to assay any thing of Pagan superstition under pain of corporal torment and condemnation to the stanneries or perpetual banishment Lege Qui. ub supra There is a difference then betwixt a Heathen and one that is As a Heathen A Heathen ought not to be excommunicated for it is impossible nor punished with death for his Idolatry though some one that is As a Heathen that is one that hath been a Christian and becomes Heathen again may and hereby his conversion is not hindred for the Apostle to the Hebrews sayes That its impossible for such to be renewed by repentance Heb. 6. 6. In the next place they deny that the Kings Majesty hath the same power in causes Ecclesiastical that the Godly Kings had amongst the Jews for say they albeit the Kings of the Jews had power to punish-Idolaters and Blasphemers and some other transgressors of the then Law of God yet who tells them that the Magistrates under the Gospel-dispensation have such power hath the Lord Jesus said any such thing or if he has where is it writen nay where is it written from the beginning of Genesis to the end of the Revelation that Magistrates under the Gospell should have the same power in religious causes as those under the Law If the Judicial Law be a Rule for Magistrates under the Gospel to walk by then why must it be mangled in pieces by some sort of sinners with death and not cursers of parents man-stealers adulterers Sabbath-breakers which were so punishable by the Judicial Law I Answer That that place of the Prophet Esai 43. 23. is between the beginninh of Genesis and the end of the Revelation wherein it is said that Kings shall be h. e. under the Gospel Thy that is the Churches nursing fathers and Queens thy nursing mothers The Original is giving suck or nourishers Now she that gives milk and nourishment to a child will not suffer the least mote to be in it that may do the child hurt much lesse such things as may poyson it So it is with a Christian Magistrate It is not enough to see that the milk of the word be duly distributed to the people but also that blasphemers and idolaters to the poyson of Religion be rooted out To what purpose is it for him to defend her from rapine and violence from abroad as it is v. 26. if he leaves perdition and ruine at home And now whereas they say Why does the Magistrate punish Idolatry and Blasphemy with death and not cursing of father or mother man-stealing adultery Sabbath-breaking Answ Because Idolatry and Blasphemy are so punishable by the Law of Nature as well as by the Judicial Law of Moses Job 2. 9. Sayes Job's Wife to him Doest thou yet retain thine integrity curse God and die Whereby it seems that present death was the sure reward of blaspheming God And Job 31. 26. If sayes he I beheld the Sun when it shined or the Moon walking in brightnesse and my heart hath been secretly enticed or my mouth hath kissed my hand this also were an iniquity to be punished by the Judge for I should have denied the God that is above From whence it is evident that heathenish Idolatry is punishable by the Magistrate but how surely not with lesse then what is due to blasphemy which see here made a consequent of Idolatry The other sins mentioned in their objection are made capital by the Judicial Law alone which indeed is in most things practicable under the Gospel too if it seems necessary or expedient to the Magistrate and not otherwise only as for Sabbath breaking there can be none where there is no Sabbath binding nor has been since the abrogation of the Law Wherefore this their argument taken from things of different Natures thus jumbled together is as very a fallacy of many Interrogations as this is viz. Nonne Socrates Plato Aristoteles Petrus Bucephalus Leviathan sunt animalia rationalia For as some of these are animalia rationalia some not so some of those appertain to the Judicial Law some not some may be the subject of a positive Law under the Gospel if it seems good to the Law-giver some as namely Sabbath-breaking cannot because the Jewish day and the Jewish observation of it is abrogated Hereunto they add That the Kings of the Jews had advantages which we want to direct them in judgement as the standing Oracle the Vrim and Thummim extraordinary Prophets Therefore Ahab and others leaving these ran into various errours persecuted orthodox Prophets as Jeremy Michaia and Elijah Answ That our Adversaries even now confessed that the punishment of Idolaters Blasphemers and some other transgressors was written in plain precepts of the Mosaical Law for in answer to an Objection page 21. they have these words viz. But in answer we deny not but the Kings of the Jews had power to punish Idolaters and Blasphemers and some other transgressors of the then Law of God which power was given them of God and written in plain precepts in the Mosaical Law If they had power to punish these things then what these things were was notoriously known otherwise the punishment had been unjustly inflicted Why then do they and that almost in the same breath alledge the Urim and Thummim Oracle and Prophets to direct Judges in matter of Law and Jus universale which every man is bound to take notice of And for matter of fact Urim Thummim Oracle and Prophets were extraordinary wayes of discovery of this or of any thing else never to be made use of but when the thing could not otherwise be known and that in a matter of great moment too The ordinary way of discovering matter of fact was by witnesses or
the other side what if no Rites or Ceremonies were decreed against the Word of God and nothing imposed upon them as necessary to salvation but liberty were granted them to embrace nothing but what they could easily so allow what sword of the Magistrate would be drawn against them And would not the Cross of Christ cease in their own sense So then there were no better way of answering their Argument drawn from the ceasing of the Crosse of Christ then by granting them their desire In the last place they urge the example of Gallio the Roman Deputy of Achaia Acts 18. 12 13 14 15 16. Which worthy example say they if Magistrates would be perswaded to follow by judging and punishing only civil injuries and wrongs and leaving spiritual differences to be decided and judged and punished by jesus Christ according to the Gospel they would then find themselves quickly free from many inconveniencies c. Answ These men either speak merrily or else they wanted examples to prove their Assertion who had none to cite but that of the most corrupt Magistrate that ever sate at the helm of Government And behold the worthy example which he gives He judged and punished civil injuries say they But no such matter for the Insurrection against Paul was a civil injury they cryed for justice or rather for injustice in a tumultuous way against an innocent person and this Gallio never relieved or as much as heard him speak which had he done that innocent person St. Paul would haply have proved there as formerly he had done at Athens that that God whom they ignorantly worshipt did he declare unto them And it seems that he gave the Greeks so good satisfaction in the matter that they took Sosthenes the Ruler of the Synagogue and probably the Ring-leader of that Riot and beat him before his face as he sate in judgement he not as much as rebuked them for it As for the differences concerning Worship it is said of them as well as of the civil ones that Gallio cared for none of those things who probably might have the same design upon some of them in this kind of deportmentof his that Faelix had Acts 24. 26. who hoped for a bribe to be given him by Paul for this controversie in all likelihood did not end here though the event be omitted as impertinent to this sacred story Mean while who can justifie this to be a worthy example which was so unworthily done viz. that he would not heed things that concern the worship of God which all the company judged of right to have appertained unto him Neither did he himself deny that he had but that he would have any thing to do with such matters For why had not he as much authority as Areopagus Acts 17. which was the highest Court in Athens and the exactest in the world in their proceedings as we learn from Aristotle 1 Rhet. I. who took upon them to be Judges of such matters which the Philosophers themselves knew right well to appertain unto them when they brought St. Paul to be tryed before them for his Doctrine neither did the Apostle demurre to their Bill of information as if it had not been within their Instructions for their Jurisdiction Sect. 10. ANd now having answered all their objections against a Magistrates power of imposing any thing in worship and service of God as he is a Magistrate only I come to answer their second part of the proposition and their reasons to confirm it viz. That No Magistrate hath any such power as he is a Christian For answer whereunto the contrary is evident For as every member of the Church consisteth of an outward as well as of an inward man so the Government of the Church regardeth the outward as well as the inward man which consisteth in defending it and delivering it from its enemies as also in ordering and adorning it As then sayes Grotius the universal providence of God which watcheth over all things though it be of it self sufficient to dispose and execute every thing yet for the demonstration of its manifold wisdome it useth potestatibus vicariis the substitution of worldly powers for the conservation of the common society of men whence it is that they are called Gods So also the special providence of God watching over his Church adopteth the same powers to himself as his Vicars and Patrons of the true faith kissing Christ on whom also he confers his name that is to say Annointed These are Kings Princes that govern together with Christ not in equal share of power but by delegation and Vicarship only Wherefore since things subordinate do not crosse one the other neither does it misbecome the Majesty of Christ to govern the principalls of his Kingdome immediately by himself the other partly by himself and partly by others as it is also most certain that he uses the help of Angels it follows that an earthly Kingdome even as if it respects holy things nothing hinders the heavenly and divine Empire of Christ Adversaries to this Doctrine on the one side are Papists and Presbyterians both acknowledging a temporal power in order to spirituals but one of them putting this power into the hands of the Pope the other into the hands of the Presbytery those constituting Imperium supra imperium these Imperium in imperio at least And they prove it by this argument viz. The Magistrate is not of the essence of the Church Therefore he 's not necessary to the Government thereof Answer So neither is the Magistrate of the essence of a Physician or a Merchant or of a Mason yet he equally governs them all They both object that Kings are enjoyned to adore the Church Answer That is to say to adore Christ in the Church sayes Hugo Grotius there is a Trope in that part of the prophecy neither can the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes he be rigidly urged unlesse we will transferre that Majesty to the Church which is due to Christ who is prince of the Earth Apoc. 1. 5. It cannot be denied but that as the Church-men have a distinct charge from and above others yea even Kings themselves so there is a proportionable honour and a submission due to them Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls as they that must give account c. But I answer that that is enjoined to Prince and people viz. that they submit themselves to their Pastors quatenus as they speak unto them the word of God as the holy Ghost himself expounds it v. 7. of the same Chapter The King as he is a sheep of the fold of Christ is fed by the Bishop or Pastor The Bishop as a sheep and a subject is fed by the King The Bishop as he teaches the King and administers holy things unto him is above the King that is in the actual execution of his functions But the King as he establishes
these things by wholesome Laws and commands the Execution of these functions is above the Bishop as the Sun is above the Moon so the Moon may be above the Sun in a several respect In respect of the distance from the Center of the World the Sun is ever above the Moon but in respect of Elevation above the Horizon the Moon may be is many times above the Sun 2. Adversaries to the foresaid truth on the other side are those with whom we have here to doe who will not have the Church in any wise to be subject to any temporal power in as much as they receive no such from Christ And to prove this they urge here in the first place That the Lord Jesus Christ would never by any outward force compell men to receive him or his doctrine for when his Disciples supposing he might use violence as under the Law would have had him command fire to come down from heaven as Elias did to consume them that would not receive him Christ turned and rebuked them saying Ye know not what Spirit ye are of the Son of man is not come to destroy mens lives c. Luc. 9. 54 55 56. Ans The fact of Elias was extraordinary and not justifiable by the Law as they pretend and so had this been in our Saviour had he done it at their request But what had this been to the reciving of or rejecting his Doctrine The question was touching the reception of his person and the reason why those Samaritans did not that act of civility to him as to entertain him was because either they supposed he would not have come upon their invitation or else they would not invite him by reason of the animosity that was between the Jews and Samaritans as supposing that a friend of Hierusalem or an inhabitant thereof neither deserved nor would accept of entertainment from them And all this is clear by that conference of the woman of Samaria with our Saviour John 4. 9. How is it saies she that thou being a Jew askest drink of me that am a woman of Samaria for the Jews have no dealings with the Samaritans They further urge John 12. 47 48. If any man hear my words and believe not I judge him not for I came not to judge the world c. Ans There are two comings of Christ one secretly and in humility that he might be judged and delivered up the other manifestly and majestickly that he might judge and remunerate Now if Christ had come at first manifestly he had never been crucified for had they known it they would not have crucified the Lord of glory and had he come majestickly with a great retinue of men or angels which he might have commanded the whole Roman Empire would have trembled at his presence so far would Pilate the Roman Procuratour have been from calling him before his tribunal Nevertheless he did sometimes use outward force in things appertaining to the worship of God giving us thereby not only an adumbration of his spiritual Kingdome but also a copy for Magistrates his Vicegerents to write after for finding in the Temple those that sold oxen sheep and doves John 2. 14. and the changers of money sitting he made a scourge of small cords and drove them all out of the Temple and the sheep and the oxen and poured out the changers money The like did he at another time Mat. 21. 12 13. For the distance of time and other circumstances do prove that these were different acts of our Saviour as all Expolitours agree in this chapter from the second to the thirteenth verse we read how he sent two of his disciples to press an ass and a colt to carry him as it were to his Coronation the which was obeyed as all good subjects will their Sovereign upon this ass they put foot-clothes and mounted him the multitudes that met him spread their garments in the way and strewed it with branches of trees crying on either side Hosanna to the Son of David which is as much as to say God save the King The first thing he did after his coming to his Royal City was the reformation of things amiss in the worship of God went into the Temple cast out them that bought and sold there and there he cured the Kings evil too h. e. such diseases as could not be cured but by this King of the Jews v. 14. to teach all Kings which claim under him to employ their first and chiefest endeavours after their enthronization towards matters appertaining to the worship of God and in works of charity towards such as are in extream necessity But should our Saviour have used such authority as often as occasion presented it self he would have been dreaded by all men and crucified by none and so prophecies would not have been fulfilled Nevertheless he ceaseth not to govern the Church and in that sense to judge the world by the Magistrates and Ministers of the Word for as Grotius saies some actions of Christ in the Administration of his Kingdom are as he calls them Terminal viz. such as concern the beginning and ending of his administration Such as concern the beginning of his admiuistration are the giving of Laws to his Church under hope of eternal reward or under pain of everlasting damnation That which concerns the end is a definitive jurisdiction at the last day whereof as he hath done the one so will he do the other himself alone wherein he hath neither companion nor Vicegerent Other actions of Christ are middle actions which come between these two terms which partly concern the inward partly the outward man He acteth in the inward man by his Spirit several waies viz. by enlightning by converting by strengthening against temptations by remitting or retaining sins yet he useth herein the outward ministry of men viz. of Pastours private men Kings every one in his several capacity not as his Vicars or Vicegerents these being not able to produce actions congenial to those of Christ but as his ministers only being apt to the production of such actions as may subserve to the principal cause in matters aforesaid The actions of Christ that concern the outward man consist in defending and delivering the Church and in ordering and adorning the fame as I said before and herein he uses the Vicarship of his Magistrates as being apt to produce actions in this respect congenial to his own whom he therefore calls his Christs h. e. his ANOINTED ones And now whereas they say that the Apostles were far from propagating the Gospel by outward force It is evident that the ordinary power of the Apostles and of the Magistrates are different things and who talks of propagating the Gospel by outward force in either Our King is the Desender of the faith by the sword that he holds He goes not about to propagate it if by propagation you mean plantation too by force and violence His Majesty is furnished with an Aphorism of