THE POWER OF THE CIVIL MAGISTRATE In matters of RELIGION VINDICATED The Extent of his Power determined In a SERMON preached before the First PARLIAMENT on a Monthly Fast day BY The late faithfull and laborious servant of Christ Mr. STEPHEN MARSHALL B. D. and Minister of the Gospel for many yeers in Finchenfield but the two last yeers of his life in Ipswich Published by G. FIRMIN Minister in Shalford With Notes upon the Sermon Isa. 49.23 And Kings shall be thy nursing fathers and their Queens thy nursing mothers c Isa 60 12 For the Nation and Kingdom that will not serve thee shall perish c. London Printed for Nathaniel Webb and William Grantham at the sign of the Black Bear in St. Pauls Church-yard neer the little North door 1657. To the Worshipful JOHN MEADE Esquire dwelling in Finchingfield in Essex SIR THe exceeding love you bare to this Author your dear friend and faithful Pastour together with that respect which your love unto me hath Commanded from me have caused the Dedication of what was his and what is mine unto you The Subject though it may be not so profitable to you is of great concernment in our dayes wherein the old Serpent to the end he might have free passage for the Doctrines of Divels hath by the mouths and pens of men Cryed downe the Civil Magistrates power in matters of Religion which Stratagem of his may it prevail and I wish it had not prevailed too much then as Mr. Cotton saith Rejoyce ye Hereticks Idolaters Seducers go on and make havock of the Sheep of Christ like ravenous wolves you may now doe it impunè without fear or danger It had been well if this Author could have been prevailed with to have published his many spirituall and practicall Sermons upon Prov. 4.23 in which worke and Preaching of Christ he tooke most content I know boah your selfe and others urged him to it and could he have wrought with his hand by writing as he could with his head and lungs we had enjoyed them A labourer he might well be called few such Labourers hath he left behind him we say men cannot worke that doe not eate but he could worke when for many weekes yea monthes he could not eate his worke was meate to him a Christian was his profession and Christianity was his practice Bookes he told me never taught him to preach Christ but yet how well acquainted was he with Christ his sermons declared and that excellent sentence of his when we were discoursing with him about his death at your house I cannot say as he I have not so lived that I should now be afraid to dye but this I can say I have so Learned Christ that I am not afraid to dye Faith he preached by Faith he lived by Faith he died he answered the Apostles exhortation to Timothy 1 epist. Cap· 4.12 Be thou an example of the Believers in Faith c. amongst all his other graces this Gemme did shine most gloriously what you have lost by the removal of such a friend you know best I know he was an Instrument by whom the Lord conveyed much Comfort unto you in your pilgrimage yet this is some comfort that while you had him the Lord gave you a heart to improve him and so improved him that I doubt not what is said of Abel in another case He being dead yet speaketh it may be said of Mr. Marshal though he be dead he yet speaketh to you It will not be long but the people of God shall be freed also from this evil which our honoured friend was wont to say was one of the greatest outward evils the loss of friends you are hastening and in a good way I doubt not to that place where you shall meet with your dear and christian friend again and with many others gone before you the Lord hath kept you hitherto steady sound unshaken in these times holding fast to the old truths which I esteem an honour in these daies hold there still good Sir for they must stand in stead when we come to dye I shall add no more but crave your acceptation of what I have presented Subscribing my selfe Your Servant GILES FIRMIN To the Reader I Have heard it reported since this reverend Author died that upon his death-bed he charged his Executors that none of his Notes should be printed If any then should say to me Why doe you publish these I answer First These Notes I had from himselfe and I know as perfect as any he hath left behind him Secondly I told him while he was Living if he would not publish his Sermon I would publish what Notes I had The reason why he would not publish his Sermon was this because in some things especially in his 4th Argument to prove the Magistrates power he differed from some other Divines which might Occasion some to write against him and for him to Reply writing being to him a most tedious work in his health much more in his sickness he would not doe it but that reason being now taken away I have taken this liberty to publish his Notes Though they are but short yet they containe the Substance of the Doctrinal part of his Sermon which was preached in the Parliament House on one of the last Monthly Fast dayes and gave great Content to the soundest part professing they never heard so much before For the application of his Doctrine I did not desire it the Doctrinal part upon such a Subject as this being the maine For the other Notes which I have added I hope the Reader will not judge them either impertinent or uselesse considering our times I took Counsel of such whom I know to be godly judicious and learned before I would publish them and they wishing me to it I have presented them to your View and Committed them to the Lord for his blessing THE CIVIL MAGISTRATES POWER IN MATTERS OF RELIGION PROVED 1 Tim. 2.2 That we may Lead a quiet and peaceable life in all Godlinesse and Honesty The Observation is this WHen Civil Magistrates themselves are brought to the knowledge of the truth they will make it their great Care that the people of God under them may live a peaceable life in all Godlinesse and Honesty It is the end why the Apostle exhorts the Saints to pray for them and it is to be believed that God would not direct his people to beg for that in order to their office which doth not belong unto their office Objection True If any will be Godly the Magistrate must provide that they may live peaceably and quietly as if men be married Learned c. the Magistrate must provide that such may live quietly this is the meaning and no more Answer Will any say the same of the Second viz. Honesty that if men will be honest the Magistrate must provide they may live peaceably Is it not true who dare deny it that the Magistrate is
challenge no other Toleration then such works amongst which they are ranked Secondly These are called a Leprosie a Gangrene Thirdly These cause the way of truth to be blasphemed make religion a vain thing There is a heavy charge against the Church of Thyatira for tolerating of Jezabel Rev. 2. and it will not be a light one against the Magistrates if they shall tolerate c. Which way to punish these is not so easie a question as to simple Heresy But if men will spread them then the question is not so hard As if a Physitian should hold such druggs are fit for mens bodies which yet are poysonful the Magistrate would not punish him for this but if this Physitian will administer and use those druggs in his practise then the Magistrate may non-licentiate him So here If Magistrates would conscienciously and really discountenance such men it would go far both for preventing and suppressing them for commonly they take up such Opinions to serve their own bellies ambition to serve men and factions and if they were made infamous they would as fast lay down Objection But will not this expose Gods people to persecution there are so few Magistrates good and if their Consciences be misinformed what then Answer First This objection was full as strong in the old Testament yet then it was their duty none question Secondly It holds as much against the Authority of Parents in educating of their children or Masters their servants because many may be supposed and are wicked yet it is still a duty incumbent on them and praise-worthy in them the Godly Thirdly The Inconvenience under Jeroboam c. was foreseen by the Lord before he made his Laws yet it did not hinder him from giving them nor the godly Kings of Judah from walking by them Fourthly The Magistrates Conscience is not the rule for him to go by but let the Magistrate looke to have his Conscience rightly informed from the word of God which is his rule then his â—aw to câ—â—se men to walâ— Orderly cannot be called Persecution Thus far Mr. Marshalâ— for the Application of his point he gave it not to me nor did I desire it These Heads of his Sermon being but short yet clear enough to an Intelligent head I shall desire to add some Notes upon these Heads tending to clear them and I trust not unprofitable to the Reader WHither the Civil Magistrates Power reacheth to matters of Religion is not a question first started in these troublesome times Vtenbogardus and his followers from Deut. 17.18 and other Scriptures which he thinks make to his purpose together with the examples of Moses Joshua c. thinks the Civil Magistrate is so much concerned in matters of Religion that he affirmeth the Care of Religion is chiâ—fly and in the highest degree committed to him immediately from God but not to the Ministers immediately but in the name and under the Magistrate so that the Magistrate doth teach the people by the Ministers of the Church and the Ministers doe their acts à sub Magistraâ—y It was supposed that the putting in of those words into the Title of our Kings next and immediately under Christ supreame Head and Governour did lean this way and gave offence to the Orthodox abroad Calvin Calls them inconsiderate men who did it and sâ—ith they were blasphemous when they Called him the supream Head of the Church under Christ hoc semper me graviter vulneravit saith he But Dr. Reynolds and Nowell took off that offence afterward The Papists on the other side that they may hold up the Authority of their Pope and keep the Magistracy from medling with their Clergy together with some Hereticks who would have liberty to hold and vent their wicked Conceptions these have shut the Magistrates quite out they must have nothing to doe in the matters of religion onely the Papists will give them so much honour as to be the Executioners of the decrees of their Church The Orthodox look on both these as unsound proving and that with strength enough that the Ministers of the Church receive their power immediately from Christ not from the Magistrate yet withall they strongly prove both against Papists and Hereticks that he is not excluded from having power about matters of Religion Our Author hath given seven Reasons to prove the latter and I doubt not but they will appeare to be reasons to rational men Some scruple there may be about the fourth which was the cause why he would not Print his Sermon as I have hinted in my Epistle to the Reader But yet to clear our Author this I will say for him he did not intend to side with Mr. Coleman and Mr. Hussey in their judgement about the Civil Magistrate vâ—z that Jesus Christ as Mediator hath substituted and given Commission to the Christian Magistrate to govern the Church in subordination to him or that he is a Governour in the Church Vice Christi These Mr. Gallespy oppose I never heard him publikely nor privately own any such thing that text in Ephes. 1.22 which he quotes lead him with other texts to what he hath said That text he handled largely in the Countrey upon the Lecture daies and while I viewed over some Notes I took from him I saw enough to Convince me he was far from their judgement I will give the Reader a taste For his Analisis There is a double Dominion Christ hath by sitting at the right hand of his Father ver. 20. 1. A Dominion over all Creatures 2. Over his Church The first is laid down in three expressions 1. He hath lifted him up above all c. 2. Put all under his feet 3. Gave him to be Head over all The second is laid down in two expressions First That he hath a headship over this as his body a political Head he is to all but they are not his body as his Church to which he is q. d. a natural Head Secondly It is his fulnesse Again These two Dominions are laid down under a double Consideration First What they are simply in themselves Secondly What they are in relation one to another What is it to the Church that Christ is head of the world and What to the World that he is head over the Church what are they better or worse He hath given him to be head over all things To the Church The same relation then that there is between Medium and Finis the Church hath not onely more of his heart and love but All subservient to his Church were it not for his Church he would not foule his fingers with the world Then drew up a generall Doctrine Doctrine Christ having finiâ—hed the work of our Redemption hath now committed to him the Dominion and Lordship over all Creatures One distinction I must premise A double title Christ hath to this Lordship First Natural as the second person of the Trinity this is his essential right and not meant here Secondly
troubled with these For the second thing experience hath proved it that the Magistrate hath had need of the Ministers pen to maintaine his power in the Consciences of people as well as the Ministers have had need of his Sword to defend them against unconscionable people How many pages have the Ministers pen filled in defence of the Magistracy against the Anabaptists whence it was truly said by one of our ablest Lawyers in his charge at the Alizes were it but for our own selves i. e. the upholding of the Magistracy we had need uphold the Ministery For that Deut. 17 18. a text commonly brought to prove that the Magistrate is keeper of both Tables and Vtenbogardus whom I named before draws it to uphold his Opinion others wave it thinking it related only to the Kings own person But the Kings actions and the Verdict of the Scripture concerning those actions best interpret it we see they did meddle and that much in matters of religion and they are commended for so doing 2 Kin. 18.6 the text had spoken before of Hezekiahs Carriage toward God v. 5. and the matters of Religion in v. 4. and this text saith he kept the Commandements which the Lord Commanded Moses Then it seems Hezekiah took himself to be Commanded to do what he did For those who would yield it to these because they were Types c. our Author hath answered before I add onely Right reason saith there is as much need of such acts of the Magistrate now as then for mens hearts are as vile now as then as apt to corrupt the worship of God now as then and the text saith plainly there will be damnable Heresies and shall not a Christian Magistrate regard damnable Heresies besides Christs Kingly power reacheth Honesty I hope as well as Godliness if therefore they being Types or Christ his Kingly Office ours must now cease meddling with Religion by the same reason also with Honesty and Commit all to the King Christ This were excellent Divinity I have heard of some who have been numbred amongst our Grandees that would yield that the Magistrate was bound to pull down Antichrist but not to set up Christ This is a new and I conceive a Vain distinction Pull down Antichrist What then Let Mahutanisme Heathenisme Judaisme spread and over run the Nation Christ must shift for himself it seems but doe they think the Magistrate is bound then surely by a Command If so doth the Command bind onely to the Negative and not the Affirmative part this is strangâ— Asa did not think so 2 Chron. 13. ver. 3. he answers the negative part verse 4. the affirmative But I doubt this distinction was taken up to serve some other designes Antichrist they must pull down how else pull down all the Hierarchy and all the Ministers Ordained by them how shall we get such and such things into our fingers that are of great worth but set Antichrist upon the head of these men and things theâ— down go all these Black-coats and the profits are ours But leaving these our state hath declared that the Magistrate is concerned in matters of Religion for we find laws made in reference to every Command of the first table Indeed we could wiâ—h there were more and that there were not some things granted which do under-mine those which are made Yea the supreme power have called the people of this Nation together to humble themselves in solemn daies of Fasting and Prayer and amongst other Causes because of Heresies men growing weary of preaching of the Gospel and of the Ordinances of Christ this showes that the Magistrate is Concerned these things I conceive to be true First Though every sin in its own nature deserve humbling yet to have a Nation called together solemnly thus it hath not been for sins of a small size they are sins commonly in Folio as for those infirmities of judgement or practise which Christians are bound to bear with each other in surely these are not the Causes of such solemn daies must I bear with that which I must keep a solemn day of Fasting and Prayer to seek God against I conceive not Secondly If the Magistrate finds such evils as to Call the Nation thus then surely he hath some power and is bound to put forth that power to help to remedy those evils so far as he can if they be evils from God upon us Plague Famine Warr c. yet if it lye in his Compasse to doe any thing for the good of the Nation he will and must doe it then as well if they be evils of sin from a people against God he is to doe what he can or else such Fasts are not rightly kept nor can the Magistrae have peace I never heard of a Magistrate that did otherwise if right True Ezra was a Priest he Fasted but I find not that he Commanded or Called the whole Nation in such a solemn manner but as he Fasts and Prayes because of a sin so he put forth power to remedy that in chap. 10.4 c. Why then does it not as well belong to the Civil Magistrate c. Our Author having proved that God hath Committed to the Magistrate the Care of Religion now â—hews us what it is God hath Committed and for clearnesse sake shewes first what he hath not Committed For his first and fourth had the supreme power of England heretofore observed those rules English ground had not sucked in so much blood as not it hath For his second as he hath laied it down there is no doubt of it something I might move here but I will bring it in afterwards For his Third all men speak not as our Author I will not inquire what the Papists say to this I heard enough of their Inquisition when I was in Spaine to know the Romish judgement I find our own Divines affirming that the Magistrate may Compel men to embrace the true Faith and Religion Altingus Perkins Bucanus c. they are many that are of this judgement and quote Luke 14.23 Compel c. but this sure will never prove it Jansenius a Popish Author opening the text comes at last to the Magistrate with prisons death c. to compel but yet acknowledgeth that since the parable speaks of those who were without the Church therefore Church Excommunications and Magistrates compulsion is not here chiefly no nor at all meant Stella another of those Authors opens the text without mentioning any thing of the Magistrate he shews two waies how God Compels men and that is excellent compulsion indeed 1. Ostendendo voluntari nostrae tantum bonum ut non possit non appetere illud 2. Removendo abscondendo omne mâ—lum cum objectum voluntatis sit bonum tantum bonum potest voluntati repraesentare ut non possit non amare illud quod videt bonum c. who would not be thus compelled But for our Divines I see when they
bound to provide that men live honestly in matters of the second table to make lawes about it and see to the execution of them why then must he not provide for Godlinesse under the first table the Holy Ghost hath joyned them both together in the Text Caution I mean not when Magistrates are Godly then they must begin to doe this as if it were not their duty or they had not power before Dommum non sundatur in gratia but he is not qualified to Cause this before The married man converted is bound to endeavour the Conversion of his wife and children he will now seek it being converted he is qualified for it but it was his duty to seek the spiritual good of his wife and children before So here In the Doctrine are three parts of the Magistrates duty First Publike peace 2. That the people live in honesty 3. Godly The two first there are none have doubted of but the third is the question of our times To make way to it I shall lay down this Conclusion as the Foundation of what shall follow That Civil Magistracy is a Divine Institution therefore First God hath appointed some to rule and some to obey Secondly He hath given them rules about their Laws that they be conformable to his mind Thirdly In the Execution of them the Magistrate is Gods Vice-gerent Fourthly He is accountable to God for his Office This Foundation being layed Two Questions will here arise 1. Q. Whither the Lord hath Committed to these Magistrates the Care of Religion 2. Q. If so what he hath committed to them in this behalfe To the first I answer affirmatively and thus I prove it First out of my Text he must take Care that is people live in all Godliness To whom the End is committed to him the Media are Committed none can deny this If godliness the End then all the means to this end he must take care for Secondly From all the examples in the Old Testament Why Magistrates under the Old Testament should be types more of Christ in matters of Religion belonging to the first Table then in matters of justice belonging to the second Table I know not Non distinguendum est ubi Scriptura non distinguit What ever colour they turn for the Kings of Israel David c. who in some things were types of Christ yet this cannot be said of the Heathen Kings Cyrus Artaxerxes for whose care in this matter the Church blessed God Ezra 7.27 Though we infer not that Magistrates under the New Testament are bound to doe in every particular as they did yet as they did set up the worship of God and all means tending to godliness under the Old Testament so must ours now set up the worship of God and the means tending to godliness under the New Testament Thirdly I prove it from Gospel-promises under the Old Testament of Magistrates what they should be under the New Testament Isa. 49.23 And Kings shall be thy nursing fathers c. so Isa. 60.10 And their Kings shall minister unto thee Now if God promise that Magistrates shall be such nursing fathers then they ought to endeavour to be such To which may be added the exhortation to Kings Psalm 2. and Psalm 24. As Kings they must open the gates to Christ Also the threats against such as will not serve the Church Isaiah 60.12 For the Nation and Kingdome that will not serve thee shall perish yea those Nations shall be utterly wasted Fourthly Because Jesus Christ as Mediator hath the Kingdom and the power He is head and ruler over all for the Churches good Eph. 1.22 Therefore all being under him must be subservient to him and his ends Prov. 8.15 16. By me Kings reign c. which is meant of Christ v. 23. I was set up from everlasting The Hebrew word is the same with Psalm 2.6 I have set anointed my King Vnctus regno inauguratus sum Princeps constitutus sum Fifthly From the fourth Commandement Thou nor thy son nor thy daughter c. nor the stranger Every one that hath others under him must see that they keep the Sabbath And therefore the Magistrate as did Nehemiah if the time for the worship belongs to the Magistrate to take care of then likewise he must take care for the worship it self Sixthly If the flourishing of Religion be the safety of the Commonwealth as may be abundantly proved from Scripture experience then Magistrates must take care of matters of Religion The Heathens care about their Religion will prove this and the Scriptures show how Idolatry hath broken all Empires If all other professions Physitians Lawyers c. must come under the Magistrates power and care because of the interest of the Commonwealth then much more matters of Religion because miscarriages in those reach but some particulars but miscarriages in matters of Religion reach all and are of a more dangerous consequence Seventhly If Magistrates must not meddle in matters of Religion then the Ordinances Acts made by Parliaments about the Sabbath for propagation of the Gospel with Acts and Committees for like businesses your Fasts Thanksgivings are all unjustifiable proceedings if not horrid usurpations yea the professed desire of this present Parliament held forth to all the world in the late Declaratioin of July 12. 1653. is a vain and empty thing to say no worse of it the words are these Page 6 That in all we may be fitted and used as instruments in the hand of God for more full and clear revealing of the Lord Jesus and for the right promulgation of his blessed Gospel and for the true interest of his Kingdome and advance thereof in the hearts of men by reall true goodness righteousness peace and joy in the holy Ghost Now if you were right you would doe as Theodosius you would Hoc agere The second Question What Care hath God Committed to the Magistrate in the matters of Religion This is a harder question two extreams we commonly find First Some give too much all must be ad nutum Magistratus Secondly Some give too little as if no Care at all did belong to the Magistrate but he must give Liberty to all Woful experience teacheth when Magistrates doe meddle with Religion they either meddle with what they should not or neglect what is enjoyned them by God But I will bring my discourse to two heads shewing First what the Magistrate must not do Secondly what he must do What the Magistrate must not doe First Magistrates must not doe what is good in their own eyes Your wisedome reason and will must not be the rule of your proceedings herein but the revealed will of Christ by which you are to be guided Deut. 17.18 when the King sitteth upon the throne of his Kingdome he shall write him a Copie of this Law in a book c. Nor may Magistrates prefer reasons of State as they are called before reasons of Religion held forth in Gods word
Your wisdome and reason in matters of the Common-wealth is regula regulans but in matters of religion regula regulata every pin of the Tabernacle was appointed Secondly Nor are they to give themselves up to follow the Dictates of other men whatsoever till the Word show it to be their duty they are to inform themselves from the Word Deut. 17.18 This head was improved against the Popish Clergy who binde the Civil Power to execute what they determine Thirdly Nor do I find a warrant for Magistrates to compel any to the profession of truth Psal. 110. His people a willing people To Order what men shall believe is to exercise Dominion over mens Consciences It is One thing to cause the people to attend the means and another to make them believe the truth the first they must doe but not the second Faith is Gods gift It is one thing to hinder Idolatry and blasphemy spreading another thing to make people renounce an opinion and embrace the truth Sed nec religionis est cogere religionem quae spontè suscipi debeat non vi Tertul. ad Scap. Nova inaudita est ista praedicatio quae verberibus exigit fidem Greg. Fourthly neither may Magistrates deprive the Lords people of any one of the priviledges he hath bought with his blood in civils when reason require they may but not in religion What he hath left indifferent they must leave indifferent as if the Lord should appoint his servants such cloths colours dayes c. and the steward hinders the steward is now a Lord not a fellow servant Fifthly Nor must the Magistrate deny that Indulgence Toleration to all the Lords people in their weaknesses whither of Iudgement or Conversation which Christ would have his Saints exercise one towards another Now I come to the second question Positively what must they Doe Answ. I will lay down two general rules then I will come to some particular rules The general rules are these First As all men in their Callings must order their businesse so as the way to heaven may be most promoted in themselves and those which relate unto them So the Magistrates in ordering and regulating the peace trade and all interests of the Commonwealth are to doe it so that all be subservient to Christs great Interest that his people may be promoted in their way to eternal life This is like to Christ Eph. 1.22 who is head over All things to the Church Secondly To take Care that all the Lords Institutions be Observed what he hath appointed to be done they must see it done The Heathen King hit it right Ezra 7.23 Whatsoever is Commanded by the God of Heaven Let it be diligently done They are to look to the preservation and restauration of Religion as the Physitian either aimes at the preservation or restauration of health And in subserviency to these to come to particular rules First they are to doe as Jehoshaphat 2 Chron. 17. and Hezekiah 2 Chron. 29. That sent forth according to Gods Order approved faithful Ministers by whom truth of religion puritie of worship wayes of holiness may be published inculcated and whatsoever is contrary to sound and wholesome doctrine and Godlinesse may be discovered confuted reproved and with the same Hezekiah 2 Chron. 30. they are to speak comfortably to those who teach the good knowledge of the Lord Secondly In order to this they are to erect maintaine Schooles and Universities and to allow unto the Ministers honourable maintenance it being Gods expresse Ordinance 1 Cor. 9 â—4 that they which preach the Gospel should live of the Gâ—spel They are Nursing fathers then they must provide bread Q. Whence or how shall this maintenance rise and be provided shall they who may not compell men to the faith compell them to maintain Ministers to preach the faith Answ. The publique provisions by Glebes Tythes and such publike stipendia already setled by law whereof the magistrates are the publike Feoffees and which are not the peoples and for which going and issuing out of their lands and labours consideration is had and abatement made in all purchases and letting of lands as for a Rent charge or rates for the poor and therefore no more to be counted burdensome or oppressing nor contention to be made about them then any the forementioned charges These if good order were taken to see them paid would go very far to help and what is lacking the Magistrates cannot want means to maintain the Ministers of the Gospel more then the Ministers of State if there be a will to it we see you can doe it to whom you please Thirdly They may Command and Order the people to come and attend upon the Ministry of the Word as the means instituted by Christ for their instruction to salvation It is one thing to order them what they shall believe another thing to order them to wait upon the means All grant the civil Magistrates may call publike Assemblies to hear their Proclamations and Statutes c. read if they may call a whole Town to hear a Law then much more may they call them and order them to hear Gods Laws Fourthly When people have declared themselves to be a willing people and professe to embrace the Lord and his waies then may the Magistrates engage them by Covenants stirring them up in a Moral way thus did the godly Kings of Judah though they Compelled none to become proselytes yet when they were become such they engaged them as well as other Israelites by Oaths Covenants Curse to walke worthy of the Lord And this you doe now in effect in Commanding Fasts to be kept wherein the Covenant is renewed c. Fifthly It belongs to the Magistrates to reject corrupt and unworthy Ministers for it cannot stand with the faithfulness of Nursing-fathers to Commit their Nurse-children to such as will starve or poison them Ezek. 34. By corrupt Ministers I doe not mean such as labour under any infirmities for who is sufficient then But I mean ignorant erroneous scandalous unsavoury Salt thus Samuel visited from Bethel to Gilgal c. Sixthly They ought to prevent and pull down Idolatry Superstition being spiritual adultery and esteemed by God as the defiling of the marriage bed this was so charged upon Magistrates and so practised in the old Testament that the uprightnesse of their hearts was judged by it And in the New Testament it is foretold that as the ten Kings come into the Lord Christ they shall hate the Whore make her desolate eat her flesh burn her with fire Revel. 17. Seventhly On the same account they ought to doe the like by blasphemies and other damnable doctrines the spreaders whereof are termed Dogs evil workers Wolves and are not to be tolerated by faithful shepherds i. e. Magistrates the Office of a Nursing father ties him as well to prevent his childrens poison as to provide them bread These First are workes of the flesh Gal. 5. and can