THE CIVIL MAGISTRATES POVVER In matters of Religion Modestly Debated Impartially Stated according to the Bounds and Grounds of Scripture And Answer returned to those Objections against the same which seem to have any weight in them TOGETHER WITH A Brief Answer to a certain Slanderous Pamphlet called Ill News from New-England or A Narrative of New-Englands Persecution By JOHN CLARK of Road-Iland Physician By Thomas Cobbet Teacher of the Church at Lynne in New-England Take us the foxes the little foxes which spoil the vines c. Cant. 2. 15. Rulers are not a terror to good works but to the evill c. Rom. 13. 3. This Treatise concerning the Christian Magistrates Power and the exerting thereof ' in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be printed as being very profitable for these times Feb. 7th 1652. Obadiah Sedgwick LONDON Printed by W. Wilson for Philemon Stephens at the Gilded Lion in Paul's Churchyard 1652. TO THE RIGHT HONOURABLE OLIVER CROMWEL Captain General of all the Forces of the Commonwealths of England Scotland and Ireland Grace Mercy and Peace be multiplied THrice noble Sir whom not Man alone hath honored with greatest dignity of highest Military Command but the God of Glory also hath dignified as with peculiar Interests in his speciall Grace and Favour in Jesus Christ and with an abundant measure of the saving Graces of his blessed Spirit so with a glorious and prosperous success in all your weighty undertakings let it not seem overmuch boldness in me who am a stranger to you by face that I send forth this following Discourse into the world under the shadow of your Lordships Name It seemeth according to our best intelligence here that the subject of this Discourse beginning to grow the great controversal business of these polemick times your Honour with some other of the Lords Worthies in England have expressed some desire of yours that something might be spoken thereunto Now I having begun to do something that way formerly and though the most unworthy of any such respect from such choice Favourites of the Lord being often moved by some of our honoured Magistrates and reverend Elders here to present it to publique view I began to conclude that it might be now seasonable so to do And although I were a very babe in comparison of others for abilities and wisdom to manage so weighty a cause of the Lord yet I remembred him that said Out of the mouthes of babes and sucklings thou hast ordained strength that thou mightest still the voice of the enemy and the avenger so that I was incouraged not alone to put forth this discourse but to make use of your Lordships Name therein Besides we receiving certain information Renowned Worthy of your dear respects to the Churches here as also to our Civill State which I trust New-England doth not nor ever will forget even your cordial appearing for us who are so much subject to the reproach of tongues at so great a distance together with your charitable frequent expressions of the good opinion you have of us This also Right Honourable the rather moved me as a Member of this Polity even in way of Gratitude to dedicate to your Excellency this Apology for Civill Christ an Governments why they ought in their Civil and Political way to restrain and punish abuses and enormities even in matters of the Lord of the Church You truly noble and valiant Sir have quit your self like a man of God in managing your Military weapons in defence of the Civill State in England against all opposers of them for their exemplary acts of Justice which they did both upon delinquent Statesmen and as they are called Churchmen too even the Prelates and their retinue Yea you have to your utmost in your Military way managed that cause at first covenanted by the State which was not alone the bringing of all sorts of Delinquents to their condign punishment but the reforming of matters of Religion in Engl according to the Word of God the pattern of the purest Churches wherfore right worthy Sir what you have fought so many bloody battels for in the field now stand couragiously and plead stoutly for it in peace Israels General Joshuah was not more famous for his prowess victories over the Canaanites in the field than for his care of setling Religion in the people acding to Gods mind when the War was ended witness those memorable passages that way recorded Josh 23. chap. 24. King David is renowned for the like care who after the inhabitants of the land were given into his hand and the land was subdued before the Lord and his people 1 Chr. 22. 14. Now saith he set your hearts and souls to seek the Lord your God and arise and build his Sanctuary c. And chap. 27. he gathereth the chief Civill and Military Commanders before him and ver 8. he chargeth them all in their severall places callings and conditions to keep and seek for all the Commandements of God and he joyneth with him in special the chief Commanders of the Army in a Civil way to help on the Work of Religion and of the Church mentioned 1 Chr. 25. 1 c. Let not therefore the least thought arise in your Noble breast Right honorable Sir that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you to meddle in such matters or to maintain things of that nature But let Holiness and the defence and maintainance thereof be written upon your hors bridle as it will be upon theirs whose Conversion we are even waiting for Zach. 14. 20. Who will be presently up in arms for Christ and his cause against which they were so long hardened That returning Shulamites Portraiture is represented by the company of two Armies Cant. 6. last of whom more also is spoken Zac 12. 5 6 7 8. Jesus Christ himself is represented as the Generall of the Field and owning the godly Souldiery as his Army who in a cause of Religion shall by the dint of the sword be instruments to bring Antichrist and his Abettors to their deserved ruin Rev. 17. chap. 19. Yea but could not Jesus Christ destroy them by his own immediate hand and is not his Truth and Word of force to overthrow all that is contrary to it Yea verily yet is it the will and pleasure of Jesus Christ by humane externall forcible means to restrain and punish such offendors in matters of Religion wherefore neither the State nor Souldiery of England have any cause to repent of their Covenant Ingagements in their several respective ways to endeavour the bringing it about that Religion there may be reformed according to the Word of God and the best patterns of the purest Churches Nor hath the State of England any cause to retract any wholsom penall Laws which they have made the 2. of May 48. or since against so many blasphemous and false Doctrines and
corrupt Practises in matters of Religion mentioned in those severall worthy Laws Nor hath either State or Souldiery any cause to condemn their own renowned acts of Zeal for the Lord in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences but they shall assuredly find it good to be alwayes zealous in a good thing And as they have begun to shew themselves to be indeed with Christ and not against him so to continue and go on in despite of all false or malignant spirits or tongues And as for you most Noble Sir who in your Military way have had so many Military disputes for the Causes of the Lord if it be vile to be for Jesus Christ be you yet more vile only still keeping as through Grace you have done hitherto low in your own eyes so shall you at length after you have stood and in your way also have fought for Christ and his Cause com to receive that incorruptible Crown of Righteousness which the Lord the righteous Judge shall give you at that day and not to you onely but to all those which love his appearing Which shall be ever his prayer who is Sir Lynne in New-Engl this 4th of the 8th 52. Your Excellencies humbly devoted Servant THOMAS COBBET To the Reader CHristian and Courteous Reader thou canst not but see if thou wisely observest the designs now on foot in these last and perillous days that Satan being disturbed and in a maner dethroned from his so large Dominions possessed under him by his eldest son the Great Antichrist he is now stirring up many petty Antichrists who being in pretence for Christ do some way or other oppose and undermine Christ in his Person Titles Offices or Truths And surely It is none of the least amongst those renowned Titles of his that he is King of Kings and Lord of Lords he under and for whom higher Civil powers do and must rule That Great Antichrists master-piece was in the first place to ham-string Civil powers from having any thing to do in matters of Religion or of the Church further than as servants and indeed vassals unto the Pope as visible Head of the Church or to the Mother Church of Rome or at least to Church Councils and Synods to execute onely their Decrees and Laws But since that Civil powers have broken those cursed bonds of Antichrist and shook off that tyrannical yoke of that man of sin and have through grace seen it their approved dignity from the Lord and duty to him to improve their Civil Authority to the utmost against that man of sin and all his usurpations and inventions Satan stirreth up others to prosecute the same design insubstance albeit under more specious pretences even to despoil Civil powers of that which is their glory and crown even as Civil powers to serve the Lord Jesus their Lord and to improve their Authority to establish his Laws and Government onely within their jurisdictions and to root out whatsoever opposeth and undermineth the same The Devils name is Belial one without yoke at least in his desire and indeavor and he breatheth that masterless licentious spirit in such as he effectually worketh They were children of Belial that sayd of Saul 1 Sam. 10. 27. How shall this man save us and they despised him and brought him no presents thence that Spirit and Speech of theirs of old Psal 12. Our tongues are our own who is Lord over us we will maintain hold and say what we please without controul from any this Spirit was in Corah and his Company who at once contemned and condemned those two main Ordinances of God Magistracy and Ministry they were Levellers they would have none in office above others in the Common-wealth or in the Church Num. 16. 3. They gather against Moses and Aaron saying unto them ye take too much upon you seeing all the Congregation is holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord the self same spirit Jude saith shall be in some licentious Preachers and professours who shall turn the grace of God into wantonness Jude 4. Walk after their own lusts ver 16. and ver 8. Despise dominion and speak evill of dignities namely not so much of persons in Office in Church or Common-wealth as of their very Offices and ver 11. They perish in the gain-saying of â—ore these have Corahs speeches up in substance what are not all the Lords people Saints and must one Saint be so much above another are they not all one in Christ Jesus is not the Lord among them as their onely Lord Judge King and Law-giver and must they have any other of these also Peter another witness testifieth 2 Pet. 2. 1. There were false Prophets among the people even as there shall be false teachers among you who shall privily bring in pernicious Heresies and ver 10. some of their black marks are that they despise Government Civill or Ecclesiasticall Presumptuous are they self-willed they are not afraid to speak evill of Dignities and ver 19. they promise their fellows Liberty they themselves are the servants of corruption Seducers and erring spirits they know well enough that under Christ there is no ordinary means left to restrain and punish their extravagancies but Government in Church and Common-wealth therefore it is wont to be a constant concomitant of Errour and Heresie to become a back friend to Magistracy and Ministry to civill Jurisdiction and to Church Discipline common experience in these dayes witnesseth this when Magistracy and Ministry both are either wholly cryed down by too many erring spirits or so enervated and dispoiled of their proper worth and power by others that they have little left but the bare title and name of such if the Magistrate be allowed by some his power in matters of the second Table yet the other half of his politicall power in matters of the first Table he may not assume Religious States may not they think in wisdom tolerate State errours and the ventings of them but if dangerous errours in Religion are scattered and spread they must let them alone As if civill maxims were more near and dear to Christ under whom Magistrates rule than the matters of his own sacred truth or that matters in politiques were more blisfull or fatall to their Christian subjects than those in Religion or that Christian regulated Magistrates should leave that at a loose end even matter of sound doctrine which is the very bond of Christian societies under their power bodily murtherers they will yield must be capitally punished but if the Wine of Intoxicating and Infatuating doctrine of errour vented and broached by corrupt members of Deut 32. 33. the Church be the Poison of Dragons and venom of Aspes if whosoever eateth of those Cockatrice Eggs which they hatch dyeth spiritually if they commit a thousand soul murthers yet Isa 59. 5.
who must say why doe you thus unclean practises respecting the flesh may be punished but unclean spirits and doctrines must be suffered in the Land they would not have such as rob and spoyl others of their goods escape but it s no matter what havock any make of Church Ordinances Privileges and Liberties by any Tenents of theirs If they rob us of the Law and the Prophets and take away a great part of the holy Scriptures which was all given by Divine Inspiration and is profitable for Doctrine for Reproof for Isa 49. 23. 3. 7. Rom. 13. 3 4. Correction for Instruction in Righteousness or if they plunder and strip us of the office Political power and care of the Churches Civil Nurse-fathers Physicians and Shepherds for their best good none must punish them for such like outrages And if at a dead lift Magistratical power be with much ado permitted to come within the range and reach of the first Table yet they will have it under so short a tether and lay such strong chains and heavy bolts upon it that it s there rather as in its prison than any way as in its privileged place they shall be permitted to punish Witches Sorcerers and Inchanters else say they what mischiefs will befal our Estates Families and Bodies But as for those good those white Witches that out of pretence of conscience bewitch souls Gal. 3. 1 c. to death by their inchanting doctrines let not Civil powers meddle with them Men of our times will not speak these in so many words but in their tenents and practises they speak in effect as much But good Reader be thou ware of such false Prophets that come in sheeps clothing will carry it towards thee as fruitful and Matth. 7. 15. spiritual Christians as humble meek gentle harmless self-denying mortified persons for a season till they have attained their ends will tell thee it is new light what the Spirit revealeth to them it is the tenderness of their consciences which maketh them scruple such and such things which others have long held c. And all this while they are inwardly ravening wolves I hope pious Reader I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays That the Lord hath not left Christian regulated Civil Commonwealths without their respective ways of Authoritative Redress of such like mischiefs in Religion for which end read and consider in thy retiring hours and times this little Treatise and the Lord give thee understanding in all things Thine in Christ Jesus Tho. Cobbet The Method and scope of the ensuing Discourse concerning the Civill Magistrates Power in matters of RELIGION By way of Introduction THe example of our Head Jesus Christ Iohn 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion is opened and applyed in many pious and seasonable observations pag. 1. ad 6. That this act of Christ is presidentiall and imitable according to the judgements of the Godly Learned Pareus Bullinger Tossanus Marlorate Dyke Ainsworth Musculus Suecanus and Beza pag. 6. ad 9. 2. Objections answered pag. 9. ad 12. The Thesis and Position propounded to be cleared is this That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are thereunto called pag. 12. In handling whereof the Author first propoundeth some 1. Distinctions pag. 12. 2. Some Conclusions about it are laid down 1. Negatively what may not bee done this way pag. 13. ad 16. 2. Positively what may and must pag. 16 3. The main Assertion is explained pag. 16 17. And proved by Seven Reasons grounded upon Scriptures pag. 17. ad 34. Five Corollaries or Instructions drawn from the Premises 1. The first is by way of Refutation and Answer to sundry Objections tending to undermine the Cocrcive Power of the Civill Magistrate in matters of Religion pag. 35. ad 46. 2. The second Instruction chargeth Rulers with the Duty of Endeavoring the exact knowledge of Gods law word and rules pag. 46. 3. The Third Instruction or inference from the premises That then the Highest Civill Authority are to make Coercive Lawes about matters of Religion pag. 46. Touching this particular The Author distinguisheth 1. Of Civill Magistrates pag. 47 48. 2. Of Kingdomes or Commonwealths in which they rule pag. 49. 3. Of Legislative power in matters of Religion p. 49. 4. Of Lawes about Religion pag. 50. Conclusions are laid down about this weighty matter 1. Negatively pag. 51. ad 54. where it is proved that humane laws formally and as such cannot bind the conscience 2. Positively Positive Conclusions about this Nomothetique power are sour 1. That Politicall Laws properly such may be made about matters of Religion pag. 54. This Conclusion is confirmed by seven Reasons pag. 54. ad 58. 4. Objections against this Conclusion are answered pag. 58. ad 67 2. Conclusion That in doubtfull matters Ecclesiasticall Assemblies are to bee called whose Counsels unto the Magistrate are Ecclesiastically Authoritative pag. 67. 3. Conclusion Civill Magistrates are to call upon Ministers to expound the whole Counsell of God pag. 68. 4. Conclusion Civill Authority must establish their Lawes with the consent of their people or their representatives p. 68. 4. A fourth Instruction from the Premises Then are the Civil Authority in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not pag. 70. For further clearing of this from all gainsayers 1. Some distinctions are laid down pag. 71. 72. 2. The Conclusion is stated and cautioned pag. 73. 3. Five Reasons for proof thereof and the Objections against them answered pag. 73. ad 82. 5. The last instruction from the premises Then are not persons to be left to the liberty of their own Judgements or consciences pag. 82. For the better clearing of this weighty Conclusion so many waies opposed now adayes 1. Some distinctions about it are propounded and Rom. 14. 3. c. cleared pag. 82. ad 86. 2. The Conclusion is stated against a set fixed Toleration and proved by 10. Reasons from Scripture all which are vindicated from the severall Objections against them pag. 86. ad fin Errata In the Epistle Dedicatory pag. 4. line first adde cor pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. for 1 John 14. 1. read 1 John 1. 14. This Treatise concerning the Christian Magistrates Power and the exerting thereof in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be Printed as being very profitable for these times Feb. 7th 1652. OBADIAH SEDGWICK A Discourse concerning the Nature and Latitude of Civil Powers in matters of Religion IF
be in some part onely of their bodies as in their hands or the like yet he saith of it that it shall be a means of good to some so punished corporally vers 4 5 6. thus was I wounded in the house of my friends A fifth Reason is taken from the publick evil removed and Reason 5 good attained on the one hand by the due use of such power and the sad mischiefs attending either the want or grosse neglect thereof on the other hand When Idolaters are commanded to be stoned Deut. 17. 2 3 5 7. its added so shalt thou put the evil away from among you and as evil is removed hereby so is good attained both moral Deut. 17. 10. All Israel shall hear and fear and do no more any such wickednesse and civil good as that in outward estate as when theirs was impoverished by that drought and famine yet upon the execution of Justice upon those Idolaters reparation is therein made by that ruine 1 King 18. 40 41. also that of Civil peace 2 Chron. 14. 3 4 5. Therefore the Kingdome was quiet before him Again what a deluge of evil overfloweth all where the use of such power is wanting or neglected thence that Idolatry in Israel when no Supreme Magistrate no King in Israel Judg. 17. 45 6. thence such corruption in Church discipline as the consecration and administration of that hedge Priest vers 12. and Chap. 18. 1. compared and as mischiefs arise thence in spirituals and Ecclesiasticals so also in temporals for when none is found to stand in the Gap and Authoritatively to make up the hedge which is broken by such prophanations of Gods holy day and holy things and lawes then cometh an inundation of ruinating Judgments upon that State as Ezek. 21. 25 26. compared with vers 30 31. yea and as mischief to State and Church in general so to corrupt and indulgent Rulers in particular as also to their houses What mischief came upon that indulgent Judge Eli for his too grosse connivence at such corrupt customes in Religion as well as at other lewd pranks of his sons read see and consider 1 Sam. 2. 22 23 24. with 27 28 29 c. A sixth Reason may be taken from the unwonted dispensation Reason 6 of Gods providence when the zeal in the ordinary Ministers of Gods vengeance faileth this way he stirreth up zeal in others in a more then ordinary way to execute such vengeance as when Ahab faileth to punish such abuses in Religion Elijah is stirred up to do it 1 King 18. God would have it some way done so far is he from prohibiting the doing of it The last Reason may be taken from the examples both of such as have acted this way by the light of grace and are commended Reason 7 for it in Scripture and of others who being themselves Pagans yet have done somewhat this way by a mere common light at least of Nature and Nations Of the former sort read that of Moses Exod. 32. 20 21 22. and that of that general assembly of the Tribes at least in their Heads and Representatives recorded to their honour Josh 22. 10 11 12 c. unto ver 34. besides that of Asah 2 Chron. 15. 12 13 16 c. and of Jehoshaphat 2 Chron. 19. 3 4 5 6 7 8. and of Josiah 2 Chr. 34. 33. vers 4. with 2 King 23. 20. and of Nehemiah Chap. 13. 21. and that of the converted Kings in the dayes of the Gospel who as they shall hate the corrupt and false Church-state of Rome so shall they execute corporal vengeance of God upon that Whore Rev. 17. 16. Of the later sort we need not instance in Numa's Lawes against the use of Images in any religious way or in others in the Roman or Grecian States since scarce any Pagan State whatsoever but have enacted and executed Civil punishments upon the despisers or depravers of their gods or of the worship or worshippers of Dan. 3. 1 2. c. them which though it shew the miserable fruits of mans Fall in this their misguided and misplaced zeal yet by these ruines we may judge that it is a principle deeply engraven in mans heart that as there should be some to rule and some to be ruled some God and some worship of that God so by the Law of Nature and Nations there should be the external exercise of some external coercive power in cases of prophanations and abuses of the name and worship of that God who is to be adored And let none now object that such Authoritative acts in Object such persons were typical For 1. We speak not of David and Solomon and such Answ like but of others and will any say that Moses in his Act or the Heads of the Tribes in their act or Nehemiah in his act that these were types of Christ we might have instanced in the Judges in Jobs time that corruption in Worship as the worship of the Sun or Moon c. was an Iniquity to be punished by the Judges so our last Translation rendreth that place Job 31. 26 27 28. yet were not those Judges types of Christ 2. Those Worthies mentioned did exercise power in matters of the second Table also yet not therein Types of Christ for then the substance being come the shadow vanisheth and so all Civil Power and Jurisdiction in matters of Righteousness as well as Religion would be turned up by the roots 3. Those zealous Acts of the converted Kings against all superstitions and the fomentors and Abettors of them prophesied of Rev. 17. 16. can under no pretence be called Old Testament types or Old Testament Zelots The point propounded being explained in the Distinctions and Conclusions before laid down and being thus confirmed we shall now consider of some doctrinal Instructions arising thence 1. Then if this be so It serveth to refute and remove many Object pretences aod answer many Objections tending to undermine the Coercive Power of the Civil Magistrate in matters of Religion Such as these following 1. If you grant Magistrates such Coercive power in matters Answ of Religion you will make them Church Officers The second Conclusion denyeth to them any way of exercising that power which is properly Ecclesiastical allowing them only a Civil way of doing what they do in matters of Religion When Church Officers with the Church do Ecclesiastically punish one of their members for that which is also a civil offence as when they cast him out for lying drunkenness Incest c. they are not therefore Civil Officers because they do it in their own proper way namely Ecclesiastically So when Civil Courts censure persons for heresie schisme c. which also is an Ecclesiastical offence they are not therefore Church Officers because they do it in a Civil way and as it is a breach of humane Lawes made against the same and as it tendeth to break civil peace In the one Court they are censured as matters of the Lord properly in
abuse their power contrary to the mind of God That abuse of their power must not invalidate and take away the due use of their power Churches are ecclesiastically to cut off such as trouble the Churches but they may abuse their power to cast out their best members for the truths sake yet this their sinne dischargeth not Churches from the dutie It is alike here abuse of civil power taketh not away this due use of it 2. Just persecution of men sinning against Gods Rules and the Dictates of a right guided conscience which require persons to obey Superiours in all their lawful commands is not to persecute men for attendance unto Gods Rules or to the Dictates of a good conscience and it were absurd to reason thus Men may not be persecuted for a good cause and conscience therefore they may not be punished for maintaining a bad cause and that which is interpretatively against their conscience The exercise of any such power by godly Rulers is cross to Object 9 the meek Spirit of Christ and to that merciful and peaceable Spirit which he requireth of his Saints Rom. 15. 1. Gal. 6. 1 2. Eph. 4. 32. 2 Tim 2. 25. James 3. 15. 17. 1. All that is required of Church Officers and Members Answ such to them so considered are those speeches in special wise directed as the contexts shew yet are Church Officers and Members as those of Ephesus commended also for their zeal when through zeal they could by no means bear with corrupt Tenents and Doctrines of the highest strain and held forth with the highest pretences of Divine Truth and no lesse then Apostolical Revel 2 2. Thou canst not bear them that are evil and hast tried them that say they are Apostles and are not and hast found them liars and they are required to avoid and reject and cut off such as vent corrupt doctrines and the lâ—ke Rom. 16. 17. Gal. 5. 10. Tit. 3. 10 11. 2. Zeal of God in sharp punishing of such like corruptions stood very well with Christs Dove like Spirit none so meek as he yet none so zealous this way The zeal of Gods House even consumed him and made him lay on so hard with his scourge upon those who polluted the Temple Iohn 2. 16. with 14. 15. 16. 30. so Moses that King in Iesurun the meekest of mere men in his own cause Numb 12. 3. yet how Lion-like in that cause of pollution of Gods worship Exodus 32. 26 27 28 29. So in Hezekiah who was such a shadow to the Saints Esay 32. 2. yet a very fierie flying Serpent against the enemies of God and the Church Esay 14. 29 30. This is contrarie to what was Prophesies of us Gentiles Object 10 That our swords should be beat into plowshares Esay 2. 4 and that none should hurt or destroy in all Gods Mountain 1. Although all sinful and rash quarrelsomness all self avengings Answ or means thereof and all injurious and unwarrantable slaughters should be excluded Gods Mountain yet this hinders not but that gentile Rulers as ordained of God must bear his sword not in their scabbards and at their girdles suffering it to rust for want of use for that were to bear the sword in vain contrary to Gods own order Rom. 13. 4 but to be used against all evil works coming under their Cognizance whether respecting God and Religion more specially or man and righteousnes whether in way of the vengeance of God against domestick offenders or in way of just war against other enemies of God his Cause or Saints If any reply hereto that this place in the Romans intendeth not any matters of Religion at all but onely matters of civil righteousness 1. Evident it is that as good and evil doing whereof the civil Magistrate taketh cognizance are opposed Rom. 13. 3 4. so are incouraging rewards to weldoers as by that of prayses and vindicative rewards to evil doing and to evil doers opposed now none will deny that the civil Magistrate is bound to incourage the Preaching Profession and practice of the Truth worship and wayes of God and therefore by paritie of reason is he to be an avenger of what cometh under his cognizance contrary thereunto 2. The persons more specially spoken to upon that ground to doe well because then they have praise of the same or in case they do evil then they are to fear the vengeance of the Lord to be executed by his Minister the Magistrate they are Professours Officers and Members of Churches such as they were at Rome Rom. 1. 7. and 12. 4 5 6 7 8. compared with chap. 13. 3 4. If thou do that which is evil fear c. which all will confess to be liable to evil doing against the first as well as the second Table 3. He is by Gods Ordinances to be a terrour to evil works indefinitely For rulers are not a terrour to good works but to evil vers 3. v. 4. He is the Minister of God the avenger to execute wrath upon him that doth evil be he who he will be coming under his power or be the evil what it will be coming under his view Now the Scripture reckons especially the doing of persons of corrupt judgements as persons so corrupt to be evil deeds Hence if a Christian bid God speed to persons who bring not the Doctrine of Truth he is partaker with him in his evil deeds 2 Joh. 10. 11. Hence Paul calleth those corrupt circumcision teachers evil works Phil. 3. 2. Beware of dogs beware of evil workers beware of the concision And the opposition Rom. 13. 3. evinceth this Rulers are not a terrour to good works but to evil whence the argument is strong Those good works and acts which ciuil Rulers are not to be a terrour unto unto the contrary evil works they are to be a terrour to good works and acts civilly such respecting the Truth worship and wayes of God civil rulers are not to be a terrour therefore to evil works contrary to the truth waies and worship of God are they to be a terrour If any yet reply that this in Rom. 13. is spoken with reference to the present power that then bare chief sway at Rome or at least with sole reference to such like civil powers that were christian and looketh not to civil powers becoming christian and so is no rule for christian rulers The Answer is ready albeit those who were in highest power when Paul writ this Epistle were Pagan and not Christian yet the context carrieth the words spoken about higher Civil Powers to be extendible yea especially appliable to Christian civil Rulers 1. When the Apostle saith Wilt thou not be afraid of the power do that which is good and thou shalt have praise of the same Who knoweth not that Nero then ruling was so far from giving encouragement to any Christian Romans either in a way of piety or honesty that he was a very Lyon rather cruelly to devour them 2 Tim 4.
Lawes he is King of kings and Lord of lords 1 Tim. 1. 15 16 17. Rev. 17. 14. 19. 16. if considered in a limited sense under this or that form of Rule or Magistracy whether Monarchical Aristocratical Democratical or mixt of Aristocracy and Democracy so it is a humane creature as the Greek termeth it 2 Pet. 2. 13. 2. Civil Magistrates are considered either as rightly ordered according to God or as some way defective to his order Regulated Magistrates ordered according to the Rules of God and Christ whose Ordinance they are and by whom they rule they are well versed in Scripture Deut. 17. 18 19 20. men of choyce Abilities for wisdom and understanding yea even in the things of God Exod. 18. 21. Deut. 1. 13 compared such as fear God ibid. such as rule in Gods fear 2 Sam. 23. 3 4. such as do spiritual homage to Jesus Christ Psal 72. 10 11. are spiritually wise and well instructed Psal 2. 10. Kisse the Son with the kisse of faith love and obedience verse 12. serve him vers 11. not as men only but as Kings and Judges Are nursing Fathers to the Church Esay 49. 23. are brought to the Church to joyn with it Esay 60. 11. stoop to the Government of the Church as members of it Esay 49. 23. bring the glory of their Authority to the Church Rev. 21. 24. thereby to minister every way in way of protection preservation and establishment thereof Civilly in peace and purity of doctrine and discipline and the like Esay 60. 10. 1 Tim. 2. 1 2. every way in their political manner Ministers even to Gentile Churches such as that of Rome was for its good Rom. 13. 4. and a terrour not to good works but to evil Rom. 13. 3. In this respect it s so far from truth that a godly man and member of Jesus Christ should not be a Magistrate when yet godly Moses Joshuah David Asah Jehoshaphat Hezekiah Josiah Zerubbabel Nehemiah and others of old were and so in and after Christs Incarnation was Joseph of Arimathea Joh 19. 38. so was he Joh. 4. 46 53. compared so was Cornelius Act. 10. 2. and Sergius Paulus Acts 13. 7. 12. compared that Eunuch Acts 8. 27. 37. compared Erastus Rom. 16. 23. c. that according to Gods rule such an one should be the only man for that office The Conclusion in special wise respected regulated Magistrates and not so much such as are defective to their supream Lords order and rules and sundry wayes grosly transgressing the same 3. Civil Magistrates are considered in the perfection either of the Essence of their Magistracie or of their Magistraticall Operations In the former sence Pagans and other Rulers not regulalated according to Gods Rules and perfect Rulers and have a perfect right to establish true Religion and to make good our Lawes to that end Albeit for want of light they know it not or for want of a better heart they doe it not According as out of the like defects they establish not many wholsome Rules and Lawes of civil Honestie and Iustice albeit as Rulers they have a power to doe it In the latter sense if regulated they are compleate if not regulated then in so farre forth sundry wayes imperfect and deficient Secondly we distinguish of Kingdoms or Common-wealths in which they rule They are either greater or lesser the Rule concerneth both alike Again they are either Pagan not intended in the point or Christan and these again either more pure and better squared according to Gods rules whose they are or they are more corrupt and Apostatizing from truth or from purity and power in Religion that point reacheth both Again these corrupter States are considered as so corrupt either in the body of the Spirituall guides thereof or in the body of the People or in both Neither the one nor the other are in Religion excluded the point Thirdly we distinguish of Legislative power in matters of Religion It is either Absolute and meerly Soveraign and so onely God and Christ is Law-giver unto his people both for matters of Religion and Righteousness Piety and Honesty First and second table Jam. 4. 12. There is one Law-giver Esay 33. 22. The Lord is our Law-giver Or it is subordinate and subservient and in a way of conformity and respect to the Laws of God already made by God and so as men may be Kings and Judges though in other respects the Lord alone be King and Judge Esay 33. 22. so may men also make just decrees be Law-givers Again Law-givers are considered either as Infallibly and immediately inspired such a one was Moses Numb 21. 18. or as bound indeed to the Rules of God which are of Infallible Inspiration but not alwaies Infallibly caried out according to those Rules and so others in highest place are Law-givers as where those Jewish Rulers long after Moses time with whom the civill Scepter was they were Law-givers and long after Davids time and Solomons who had their inspirations so far as the Scepter or Higher Civill power departed not from them a Law-giver was among them Gen. 49. 10. Prov. 8. 15 16. These Humane just decrees of highest Civill Rulers are by Christ Again there is a power simply Ecclesiasticall respecting the decent and orderly carrying on of the worship of God according to generall Rules of the Scripture and the prescripts of holy prudence left to the Churches liberty 1 Cor. 14. 40. though these constitutions are not so properly Laws but rather are Ecclesiasticall directions of order and decorum about externall Rites and circumstances of worship which we grant there is a Nomothetique power about matters of Religion which is meerly Politicall and Civill to which the conclusion looketh There is a power supposed which is mixed that is partly Ecclesiasticall and partly Civill which some give to the Pope as do some Papists some in name Prostestants do give to Christian Princes but this confusion of the two powers and swords we deny to be from the God of Order Fourthly we distinguish of Laws about Religion They are considered either materially or Formally Concerning such Lawes materially considered they are either of such things which are manifestly cross to divine Laws which are the onely Authentique and presidentiall Laws condemned in Jereboam and other wicked Princes 1 Kings 12. 28. to the end of such Laws see allso Hos 5. 11. Or they are Humane Sanctions of the Laws of God and of that which is according to those Laws which we assert Secondly Things according to the Word properly respect either Fundamentalls or Circa-fundamentalls matters bordering upon Fundamentalls and circumstantially in Religion or matters respecting Religion of greater or lesser weight we would not exclude either from being materialls of Humane Civill Sanctions 3. Matters of Religion are either such as are manifestly in the Word or such which though in thmeselves in the word and grounds of it yet not so clearly but very disputably the regulated
Magistrates ordinate Power extendeth to deal about both onely in a different manner 4 Disputable matters in Religion are either such which are so really and in themselves or so onely Imaginarily and meerly from Humane defects and corruptions as when not so to the most and best Judgements of the ablest Saints and servants of God but to some few and that either through weakness of Judgement or through sophisticall argumentations of men of corrupt minds or through gross neglects and contempts of means of Instruction these allso admit of severall Considerations in Politicall times about matters of Religion Secondly Concerning such Laws about Religion formally considered we distinguish They are either such which are made of equall Authority with the Word and such which of and in themselves doe bind Conscience which Popish Tenent we abhor or they are such which are no other but humane Civill Sanctions and Ratifications and Promulgations of Divine Laws commanding or forbidding what the Law or Word of God either expresly or by just consequence commandeth or forbiddeth so far as openly acted by the outward man with suitable humane rewards or punishments annexed binding Conscience onely so far as the Word it self allowing the Authority and the Laws likewise made by the Authority bindeth the same This we assert Again Humane Laws this way are either such as being made by Civill Authority yet are supposed to come from some Church power residing in the sayd Authority and so to be by virtue of that Civill Authority Properly and Formally Ecclesiasticall Laws which we deny Or such which are materially and Objectively Ecclesiasticall Laws that is politicall humane Sanctions of Gods Rules and Laws respecting the Church also and Church Ordinances which we assert And now having layd down these distinctions let us come to some Conclusions about this weighty matter 1. Negatively Concl. 1. Highest Civil Authority may not impose what form of Worship or of Church Discipline they please as Erastus and some others since him affirm For both the Matter of the Worship of God and the Means of Worship whether Church Discipline or any other Means are limited by our own Law-giver to such and such Rules and Laws made to hand and not left to any humane power to make it way Neither may any humane powers which are his Ministers transgress the Laws of this their Supreme either by adding thereto any Law of their own or taking there-from they may and must in their way â—â—d place look to the due execution of his Laws but foist in no new Law of their own in things of his Worship Hence that Injunction given to Joshuah as Judge and Ruler Joshuah 1. 7 8. Observe to doe according to all the Law which Moses my servant commanded thee He is therefore to look to the keeping of both Tables commanded of God by Moses but must not turn from it to the right hand or to the left So gentle Princes must first be instructed even in the Laws and mind of Christ and then serve him as their Lord Psal 2. 10 11. God rooted out Jeroboam for this and Israel for following such like Commandements Hos 5. 11. and brandeth such Ordinances in such matters which are not according to his Word but mans device and will to be Will-worship Col. 2. Concl. 2. Civill Authority may not impose either what circumstantials or significant Ceremonies in Religion they please such significant Washings injoyned are forbidden Mat. 15. 2. 7. 9. God left not them of old either in matter of a very Curtain or the like in the Tabernacle or in the matter of any significant Ceremony to their own wits but if he thought meet of teaching them any such way he himself told them thereof and required it of them as in those significant Ceremonies at the Passeover at first of eating it with their loyns girt with staves in their hand and shooes on their feet to note their hasty coming out of Egypt Exod. 12. 11. And in that of the Plates for a covering of the Altar made of those rebellious ones Censers to signifie that none not of Aarons house might ever after that dare to offer Incense Numb 16. 38 40. And of like significancy was Aarons Rod that budded Numb 17. 10. Concl. 3. Highest Civill Authority hath no power formally Ecclesiasticall to make Church Laws so called under pain of Excommunication to be by virtue of their Authority executed by Ecclesiasticall persons as those who should in their names summon examine and censure such as will not actually conform to such orders This confusion of Civill and Church-power and tyrannicall abuse of Civill Authority will bring confusions upon States which against all admonitions of Gods faithfull servants persist therein as it did to Jeroboam and his house and all the rest of Israels Princes which went in his footsteps Zach. 11. 14 15. 13. 4. 9. 12. 20. Concl. 4. No Civill Authority can by their Laws free any of their subjects either from Ecclesiastical duties to the Church as Members thereof or from Church censures nay they cannot by any such Law exempt themselves if Church members from any such Church duty or censure much less can they exempt others those just duties and censures being authorized by the Soveraign Authority of Christ as King and Law-giver of his Church and laying that bond upon Conscience which no humane no nor Angelicall power can unloose though they should assay it Christ requiring Peter and John to preach him to the people the Jewish Rulers forbid them it is not right in Gods sight themselves being Judges that man should be obeyed rather than God Acts 4. 18 19 20. This Christ condemned of old in them that by their Injunctions would invalidate the Commandements of God Mat. 7. 9 10 11 12 13. Concl. 5. Highest Civill Authority cannot make any Laws about Religion which do formally and as they are humane Laws bind their subjects Consciences For first neither men nor any Laws of men can loose Conscience from any guilt upon it and therefore neither can they by any power of theirs bind it under guilt For eâ—usdem est ligans solvens Who can forgive sins but God onely Mat. 9. 6. Who can ease the heart of its burthens or from its yoaks but Christ onely Math. 11. 28. Who can open that door but Christ alone who can shut it and when he shutteth it no man can open Rev. 2. 7. Church Officers with their Churches may indeed bind and loose in earth remit or retain sins ministerially and declaratively but not effectually and regally Mat. 18. 18. John 20. 23. 2. Because men cannot take cognizance of the obedience or disobedience of Conscience it self within it self to their Laws nor can any humane testimony from without be produced how Conscience doth carry it in its internall acts God and Christ onely know and try the heart Jer. 17. 10. Revel 2. 23. No man knoweth what is in man but the spirit of man 1 Cor. 2. 11. 3.
the highest Magistrate Num. 21. 18. Object True you will say he was immediately inspired by God that way and so are not others Ans Yea but this proveth that Gods being the onely Law-giver to his Church it hindreth not but that the Civill Magistrate under him and from him may and must promulge his Laws and that under penallties of Civill punishment For God inspired no other powers of old than highest Civill power to do that work Secondly though God were the onely Law-giver in matters of Religion and of the Church yet that hindreth not but that he allowed others in highest Civill Authority to make Laws and Orders and Edicts respecting Religion and that under penallty of Civill punishment Honor that Order solemnly made and ingaged unto by Asah and that Generall Assembly of the Heads and Members of that Kingdom that whosoever would not seek the Lord God of Israel should be put to death 2 Cron. 15. 13. Yet were not these immedtately inspired as was Moses Ioash also gave forth royal Edicts and made Proclamction of it concerning collections to be made for the house of God Politically ratifying and promulging a Law of Moses in substance Exod. 30. 13 14 15 16. And 2 Cron. 24. 4 5 6 7 8 9. c. Albeit David might from immediate Inspiration from God or direction from some Inspired Prophet make those Decrees and Orders about Church matters matters of Gods Worship of the Ministery of Discipline and the like mentioned 1 Chron. 16. 4 5 6 7 c. and chapter 23. 24. 24. 2. Yet Hezekiah who added his politicall Sanction to those orders he was not so inspired 2 Chron. 29. 25. God made a Law about Ministers maintainance by Tyths and the like But Hezekiah also addeth his Civill Sanction thereto 2 Chron. 31. 4. and causeth his Edict to be spread or published or promulged ver 5. The like Magistraticall power did Nehemiah put forth in making Orders about Ministers Maintainance Neh. 13. 13. and about the Sanctification of the Sabbath threatning Civill punishment to the transgressors thereof ver 19. I commanded to shut the gates and charged that they should not be opened till after the Sabbath and ver 21. he threatens to lay hands on them that shall persist to prophane the Sabbath and ver 22. he chargeth the Levites to look to the sanctification of the Sabbath and to make it appear that though God had made a Law about Sanctification of the Sabbath yet he as a chief Civill Ruler did but his duty in making Politicall Orders about the same he pleadeth with God ver 22. Remember me O my God for this It was a Politicall Order and Decree which the State of Niniveh made for that penitentiall Fasting and seeking of God Jonah 3. 7. The King caused it to be proclamed and published throughout Niniveh by the Decree of the King and his Nobles saying let neither man nor beast tast any thing let man and beast put on sackcloth and cry mightily unto God let them every one turn from his evill way c. And how well God took this see ver 10. For hereupon he repented him of the evill that he had said c. The like politicall Injunction of Fasting and Prayer by good King Jehoshaphat 2 Chron 20. And the like politicall Act in matters of Religion see in the State of Judah in Hezekiahs time who having first called a Councill of State about it 2 Chron. 32. 2. afterward they ver 5. established a Decree to make proclamation through all Israel that they should come to keep the Passeover at Ierusalem though upon just reason given ver 2. 3. it were not the very same moneth appointed in the Law of God and how acceptably God took this the sequell shewed Mordecai also having by Queen Easters means been advanced to highest Authority under Ahashuerus he maketh a solemn Law and standing Decree about solemn yearly dayes and exercises of the duties of Thanksgiving to be observed by all the Jews Est 9. 30 31 32. and he sent letters unto all the Iews c. to confirm those dayes of Purim in the times appointed according as Mordecai the Iew and Ester the Queen had injoyned them c. of which see more ver 21 22 23. and is commended for it Est 10. 3. It was a Law a coersive Law about matters of Religion under Civill penalties to those that transgressed it which Artaxerxes made Ezr. 7. 26. Whosoever will not do the Law of thy God which all know commands matters of Religion as well as Righteousness and the Law of the King respecting it commanded by God in reference to his house the Temple and Worship of it c. mentioned ver 23. let judgement be speedily executed upon him whether it be to death or to banishment or to confiscation of goods or to imprisonment And lest any should say that he did this of his own head ver 27. It s thankfully acknowledged to be of God Blessed be the Lord God of our fathers which hath put such a thing as this into the heart of the King to beautifie the house of the Lord which is at Jerusalem Darius also maketh a politicall Decree respecting Religion professed and practised by his subjects the Jews and that under penalty of Civill punishment to such as shall any way alter his Decree Ezr. 6. 11. compared with ver 8 9 10. this is recorded in his commendations That was a politicall Order and Decree made by that other Darius the Mede for which he is commended in Dan. 6. 23. It is about matters of Religion I make a Decree that in eveery dominion of my Kingdom men tremble and fear before the God of Daniel That was a coersive Decree about matters of Religion which Nebuchadnezzar made under the penalty of Civill punishment and he is commended for it Dan. 3. 28 29. Blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him c. And therefore I make a Decree that every People Nation and Language which speak any thing amiss against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses be made a dunghill because there is no other God that can deliver after this sort So that the Conclusion is but further strengthened by this Argument That which the Lord himself hath either put higher Civill powers upon or hath owned or commended either in such as were within or without the Church in so doing that must needs be according unto the Mind and Word of God But the exercise of Legislative power by higher Civil powers about matters of Religion yea and that in a coersive way and under Civill penalties is that which God hath put into the hearts of such higher powers or hath owned and commended in them as the Instances before do declare therefore the use of Legislative power by Civill power about matters of Religion yea in a coersive
way it is according to the Mind and Word of God And this now sayd may help also to take off another Objection Obj. 2. Some object That then Heathen Kings as they are Civill Magistrates have right to make Laws about matters of Religion and of the Church although not able to doe it not knowing the Matters of God or of Churches and not Members of the Church and so not censurable by the Church which were to make a King-Pope to give out Laws to the Church and not to be censured by the Church Ans 1. We especially intend the Conclusion of a Magistrate regulated according to the rules of the Word of God whose Minister he is and so the Civill Magistrate is no Heathen or Ignorant of Religion or out of the Church If he be otherwise it is his sin that way See more pag. 48. 2. Although the Civill Magistrate fail in that part of his duty that he knoweth not the Lord who girdeth him with that Princely girdle yet that sin in that particular doth not wholly Is 45. 1. 4. 5. excuse another sin of omission of another duty namely Authoritatively to keep the first second third or fourth Commandement Rulers may be Ignorant of many matters of the second Table and disabled so far from making good coersive Laws about them yet both are sins of omission In both he hath a right essentially and actu primo but in respect to the execution of that Nomothetique right in reference to matters of the first or second Table he hath that power virtually onely 3. Heathen Kings not of the Church and not censurable by the Church may give out Laws to the Churches under their jurisdiction touching matters of Righteousness and Honesty yet that maketh them not King-Popes no more doth the other Nebuchadnezzar might as commendably make a coerfive Law upon civill penalty against the Jewish Church Officers or Members under his jurisdiction as execute any such corporall punishment upon them both for false Doctrines vented by them under pretence of Gods name a sin against the first Table as also for committing Adultery for a Law made that way doth leave the subject more inexcusable and had been no other than a politicall Legislative Sanction of the Laws of God whose Minister considered as a civill Magistrate he was the Lord himself by law having made such sins capitall Deut. 13. 5. Lev. 20. 10. Now that exemplary act of Justice in Nebuchadnezzar upon a member of the Jewish church under his jurisdiction as well for false Doctrine as for Adultery is renowned and a form of Imprecation thence borrowed Ier. 29. 22 23. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed adultery with their neighbours wives and have spoken lying words in my name which I commanded them not even I know and am a witness saith the Lord. 4. When Heathen Kings come to know their duty in matters of the first or second Table and accordingly they establish Laws about Religion they doe it not now by any new right when Christians and knowing Christ no more than a Parent becoming Christian and knowing Christ giveth out parentall commands to his children with respect to bodily corrections if they do not such and such Religious duties doth this by any new Parentall right which he had not intrinsically when Pagan The case is alike in those Fathers of the Common-wealth 5. Heathen Kings whilst Heathen may and must make Laws about the matters of God and his Religion so far as their right guiding light extendeth else should they hold the truth of God in unrighteousness now it s certainer that they whilst Heathen have or may have much light so as to see into matters of the true God and of his Religion 1. By the light of Nature Heathens know and have known that there is a God that he is one God that he hath made all men as his Offspring that he is to be worshipped according to his spirituall nature that he is to be called upon that he is not to be blasphemed nor belyed nor called to witness in a false thing that images of him are not to be made that men are not to take his name in vain by rash or false Oaths that some time is to be set apart for his Worship and the like Rom. 2. 14 15. By the work of the Law within their hearts many things contained in the Law may be and have been done 2. The light of Gods Works both of Creation and Providence may help them much this way Rom. 1. 18 19 20. see more Ezek. 36. 23. 36. 38. 16. 39. 21. 28. The notable Providence of God rescuing by his Angel Shadrach Meshach and Abednego from Nebuchadnezzars fury for not worshiping his Idoll of gold made him make that coersive Law mentioned Dan. 3. 28 29. Therefore I make a Decree that whosoever shall speak amiss of the God of Shadrach c. shall he cut in pieces c. 3. They may have some common light of the Spirit that way communicated by means of some of their godly subjects whence such expressions of that Darius mentioned in Ezra 6. 10 12. and no wonder then he make that penall Decree ver 11. Also I have made a Decree that whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a Dunghill 4. None will deny to Pagan Princes a right of Authoritative praising and incouragement of such as doe well in regard of duties either of the first or second Table to which also God in speciall wise stirred up the spirit of Cyrus the first Ezra 1. 1 2 3 4. Though he knew not the Lord savingly then Isaiah 45. 4. 44. 28. compared And why shall not Heathen Rulers have a right with like latitude of respect to first or second Table to be a terror to evill doers by making coersive Laws for that end so far at least as their right guided light extendeth yea we have shewed before divers of them are in Scripture commended for this So that the truth hereby is further strengthened thus That which Heathen States Kings and Princes remaining Heathen have done and been commended in Scripture for doing it as Princes or higher Civill powers that must needs be essentiall to them as higher Civill powers and imitable by others in like Civill power but as hath been formerly declared such use of Legislative power by Heathen Higher powers as Higher powers making coercive Decrees in matters of the Religion of the true God hath been commended in Scripture therefore such use of the Civill Legislative power is essentiall even to Heathen Rulers and imitable by all others in like Civill power Obj. 3. God hath left others to Govern and Feed his Church 1 Cor. 12. 28. Eph. 4. 8 11 12 13. who must give an account of their soules And the
Civill Magistrate is not among those Officers which Christ hath left to edifie his Church nor is he a Preacher or Expositor of the Scriptures What should the Civill Magistrate doe governing them or seeking to edifie them or expound Scriptures to them by such Law-making in matters of Religion or of the Church Ans 1. Church Governours are in an Ecclesiasticall way to watch over and censure Church members for matters of the second Table as well as those of the first Table and by this Argument therefore Civill Rulers may not watch over govern and censure Church Members in matters of the second Table neither because there are others by Office to doe it Ecclesiastically and he is not reckoned among them 2. Civill Magistrates as well as Church Officers are Rulers Elders Watchmen Shepheards over Gods people and flock and therefore in a Politicall way are to rule over watch over yea to feed the people of God and to hold forth the same by their wholsom Laws and Executions in matters respecting both Tables 3. The Magistrates end being matters of Piety as well as Honesty 1 Tim. 2. 1 2. And he being a Minister of God even to Gentile Churches Officers and Members for their good and so most of all for their best Spiritual good as externally held forth helped exercised or expressed Rom. 13. 4. and being charged with the things of God and the Church 2 Chron. 13. 10 11. he is in his politicall way to attend his charge to look to the externall fulfilling of it at least yea in so far is he charged as a politicall Father and Shepheard with his incharged or Christian subjects as his politicall children and flock commited to him Ezek. 34. 9 10. I will require my sheep at the Shepheards hands the Princes as well as the Priests hence the sins of Church Members in Church matters are charged upon their Civill Rulers as their sins when the people neglect their Ministers Nehemiah 13. 10. he chid the Rulers ver 11. saying why is the house of God forsaken when there was such buying and selling upon the Sabbath ver 15 16. Nehemiah saith ver 17. Then I contended with the Nobles of Judah and said unto them what evill thing is this that ye do and prophane the Sabbath 4. Their Laws are not Ecclesiasticall expositions of Scripture but the mind of God in the Scriptures being in ordinary and orderly way first sought and had from the body of the ablest and best guides and lights in the Churches in their Jurisdiction conclusively declaring the Law and rule of God touching the question their Laws about matters of Religion are Civill Sanctions under Civill rewards or punishments of such Laws of God so declared and commended to them And by the execution of such Politicall Laws others may and should be edified honour and fear and learn to do no more so wickedly Deut. 13. 10 11. Some delinquents themselves even some false teachers shall acknowledge as much thus was I wounded in the house of my friends Zac. 13. 4 5 6. 4. Object The Church hath sufficient power to attain her ends within her self what need Civill coercive power in matters of the Church Ans 1. The Church hath that power in matters also of the second Table sufficient to attain its ends offending Members therein yet none will therefore make Civill coercive power in such matters needless 2. The State as well as Church is injured by witchcraft by perjury by schism and other sins against the first Table and notwithstanding the Churches power Ecclesiastically to attain her ends the State must have its defensiue and vindicative power Politically to attain its ends too the good of safety and peace of the Subjects and so both perfect within their own Spears 3. When the Church hath gone to her utmost extent of power in casting out Blasphemers Seducers Perjured persons Scismaticks c. yet they may do more hurt in Church and Common-wealth than before unless Civill coercive power help The Church may attain her ends in an Ecclesiastiall way and yet the Civill State not hindred of attaining its ends in a Politicall way but both polities be reciprocally helpfull to each other The Civill polity ratifying the Churches cases by Civill Laws and punishments the Ecclesiasticall polity lending help to State and Common-wealth cases by declaring the Laws and rules of God and by reasonable administration of Church censures upon her delinquent Members Conc. 2. That in matters of Religion which are doubtfull and not so directly plainly and expresly laid down in the word Civill Authority in purer times of the Church must call for the Counsell of the Churches at least of the Officers of the Churches under their Jurisdiction who are most faithfull and able to give Counsell therein and they are bound in conscience to follow what they according to God do clear up to be his mind in all such matters of weight about which they do inquire not alone as that which such a Synod or Assembly of Church Officers do determine that way is for the matter of it according to God but as it is given in the way of an Ordinance Namely of the Counsell of a Synod of the Officers and Ministers of the Churches whereof they as regulated Magistrates are Members Whose Counsells unto them are Ecclesiastically Authoritative Counsells And herein also Godly Rulers do lick the dust of the Churches feet in attending faithfully to the well grounded Counsells of their Pastors not alone distributively given in their respective Churches but collectively also when joyntly delivered in a Synod Herein also Church power Ministreth help to the Common-wealth Ecclesiastically as the Common-wealth administreth help to the Churches Civilly in exerting its Politicall power in framing Civill Laws answerably to their Counsells Deut. 18. to 13. The Counsell and sentence of the Priest or Councill and Assembly of Priests delivering the mind of God in doubtfull matters was to be required and followed Joshua the chief Magistrate must stand before Eleazar the Priest who should ask Counsell after the Judgement of Urim and according to his word from the Lord they were to go out and in Num. 27. 21. Hence Iehoshaphat according to that Law for that end Deu. 17. 89 10. Placeth at Ierusalem some of the Priests and Levites and chief Fathers of Israel to be for the Judgement of the Lord and for controversie not meerly in point of doubtfull actions as between blood and blood 2 Cron. 19. 10. But in point of doubtfull rules according to which Civill decreees and sentences also were to be regulated causes between Law and Commandement Statutes and Judgements Onely that Councill is limited to Gods word they must still warn them that none Trespass against the Lord. True it is something peculiarly Jewish was in this whence that Law of Capitall punishment to such as presumptuously disobeyed their sentence Deut. 17. 12. But there is something also for our learning and instruction held forth therein not alone
respecting Christ our blessed Prophet and high Priest and Counsellor Esay 9. 6. Which Prophet whosoever shall not hear shall be destroyed from his People Acts 3. 22 23. But respecting the Ministers of the Churches of the Gospel from whom the mind and sentence of God in controversall cases is to be sought by all sorts and being found is to be followed by all sorts whence that by allusion to the Priests under the Law yet respecting the time of the Gospell Ezek. 44. 23 24. And the id est the Priests shal teach my People id est Members of Churches whether Civill Rulers or Subjects the difference between the clean and unclean and cause men to discern between clean and unclean And in controversie they shall stand in Iudgement and they shall Iudge it onely with this limitation According to my Iudgements where by Judging he intendeth the Ecclesiasticall Judging which appertaineth to Church-Officers and not a Civill and Politicall Judging which is peculiar to the Civill Magistrate of which more anon Conc. 3. That Civill rulers are to call upon the Ministers of the Churches under their Jurisdiction to expound the whole Counsell of God to their people especially about such matters of Religion or of the Church as they are by Law to Establish Hence that Act of Iehoshaphat sending abroad the Priests and Levites to teach those Cities the mind and Counsell of God what was according or repugnant thereunto before he sent out Civill Judges to deal in their Judiciall way with them concerning matters of that nature 2 Chron 17. 7 8 9. compared with Chapter 19. 4 5 6. Conc. 4. That in all matters of Religion or of the Church the Laws which Civill Authority do establish they must establish them by and with the consent of the people either in themselves or their representatives this strengthning their Politicall Laws that they bind Scientes Volentes As Asah willing to make a binding Capitall Law about Religion by his Authority he summoneth the people with whose consent it is made 2 Chron. 15. 9. He gathered all Judah and Benjamin c. and they decreed that vers 13. That whosoever would not seek the Lord should be slain So Jonah 3. 4. It s said the people believed the Lord and proclaimed a Fast but vers 7. that business of the decree for the Fast is applied to the King as his Act by the consent of the Nobles or chief heads of the people and so representing the people by the light and Law of Nature these Pagan Ninevites learned this to be an orderly way of making such like decrees in such like matters of Religion it self whence also was that course taken in the case of a coercive Law to be made about a business of Religious worship for the matter of it allthough in the form of that worship to be decreed of it were devilish It is to be made by the representative Estates of the Persian Kingdom which being a Kingdom was then to be established by the King Dan. 6. 7 8 9 The rulers of thy Kingdom the Officers and Governors the Counsellors and Dukes have consulted together to make a decree for the King and to establish a Statute that whosoever shall ask a petition of any God or man for thirty dais save of thee O King he shall be cast into the Den of Lions Now O King confirm the decree c. When Iehoshaphat was to make that Order about the particular matter of Religion He consulteth with the people 2 Chron. 20. 21. And When he had consulted with the people he appointed singers unto the Lord and that should praise the beauty of holiness as they went before the Army and to say Praise ye the Lord for his mercy indureth for ever Which may serve to take off that offence of some against politicall Laws to be made this way because it will be a forcing of Christian people in matters of Religion since the Laws which are made that way are virtually and interpretatively made with their own free consent As made either by their own free consent personally if not too great a body to be ordinarily called together in one Assembly or at least by their own free consent in their Representatives where the body of the people eannot ordinarily be called together to debate such matters or express personall consent to the Laws which Civill Authority do make about matters of Religion or of the Church which are in themselves doubtfull and not meerly made so by mens wiles and Satans sleights They must be made with great latitude and tender respects to such as are really and truly tender in conscience even Politicall â—hepheards must not over-drive their Flock and such Lambs would be carried in their armes A fourth instruction from the Premises if Civill Authority are so to restrain and punish such matters then are they in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not Else shall they sin in a high degree in censuring Politically that as contrary to the word of which they have no right nor power to determine politically either one way or other Job who was a right godly man Job 1. 1. and a man of chief Civill rule in this Country as chap. 29. 7. he had a chief place in the Gate in the seat of Judgement verse 9 even Princes kept silence when he was to speak He Judicially delivered the Fatherlesse verse 12. Brake the Laws of the wicked verse 17. and verse 25. I chose out or as the Geneva Translation hath it I appointed out their way and sate as a King in an army as the Generall of the Field hath with his Councill of War being the highest Military power chief Military Judgement both what Military Orders to make about the common Souldiery and what courses are most advantageous or disadvantageous to the good of the whole or what acts of the Souldery are to be punished or contrariwise incouraged and what particular rewards or punishments such or such particular facts of the Souldiery deserve in way of subordination and conformity unto the Laws of that higher Civil power whose Military Ministers they are so have highest Civill Authority in religious States the like highest politicall Judgement what acts of the outward man respecting Religion are to be incouraged or discouraged in their subjects and in what way and what orders to make for that end so as in way of general conformity and subordination to the Laws of God and Christ whose Ministers they are and so as may be warranted from the Word of God either expresly or by just consequence Job did not leave every one under his authority to chuse what way themselves pleased or judged the best either in matters of Religion or of Righteousness but he in his authoritative politicall way determined that for them he appointed and chose out their way Nor doth he mention this as any injustice in
Morall part of it He is then a politicall Judge of that which is or which is not according to the Word in the latter and why not upon like grounds in the former both being equall in this that they are both Gods Tables Mat. 22. 38 39. the second is like to this saith Christ As Gods Tables they are the Magistrates charge from God R. 2. Because supposing Churches in their Messengers met in an assembly to debate of matters of Religion and in particular of the matters of the Church and the Civill Magistrate after their debates and determinations thereof as according to the Word be desired to establish their Determinations for Laws now must the Civill regulate Magistrate either examine and censure such Conclusions of the Synod whether they are or are not Scripture proof before he doe politically establish them for Laws and so he is a politicall Judge what is or what is not according to the Word or he is not at all to meddle thus to try and judge of such Decrees whether according to the Word or not but to establish them at random and at a peradventure upon a bare supposall of the Synods fidelity which is to establish implicite faith and to make the Civill Magistrate according to Popish doctrine a servant to Councils which would make Princes have no light but as the Moon what they borrow from the Sun either of their representative Church or of the Catholick Church of Rome or of the Head thereof the Pope yea this were to deny to the regulated and so to the godly Magistrate in his publique way what is recorded as a commended duty in private Christians and what is plainly commanded them of God in their private way namely to try all things and to hold fast that which is good 1 Thes 5. 21. yea though delivered by such a one as Paul an Apostle yet to search the Scriptures dayly whether those things were so Acts 17. 11 12. Yea but it may be the Civill Magistrate will judge that the Decrees are not according to the Word when indeed they are and proceed to punish such as had a hand even in such Conclusions because he judgeth them cross to the Word Ans 1. The regulate Magistrate of whom we speak who studieth the Word day and night is godly wise c. hath Gods warrant for it as possible and ordinary to him as subject and faithful to the Head that a divine sentence is in the Kings lips his mouth Deut. 17. Psal 2. Pro. 16. 10 transgresseth not in judgement and that Princes shall rule in judgement Esay 32. 1. 2. If transgressing his Rules and leaving his Guides and Counsellors God his Spirit Word and Servants he will follow a corrupt and misguided judgement or will of his own or others he lyeth open as to divine judgments so to humane censures allso whether from the body of the Commonwealth orderly assembled or represented or the like and in case of obstinate persisting in any such publique and palpable breaches of the Lords Rules the particular Churches whereof either such highest or inferiour Magistrates are they have their Church way of censuring and healing such offending brethren of theirs R. 3. If the Magistrate as a publique politicall Nurse-father to the Church be to rescue the Church from noysom milk provided for the Church of Beleevers by such as should be Nurses yea though met in a Synod and decreeing it to be the Word then is he politically to judge what is or what is not according to the Word yea in case wherein others judge the contrary but the former is true as Is 49. 22. sheweth ergo the latter The consequence if to rescue from such food then to judge of it is evident for if he may not or cannot judge it to be corrupt food how can he rescue the Church from such food as is corrupt R. 4. If the Magistrate as the publique keeper of the peace of the Commonwealth as all grant him to be is to punish the disturbers of it when some pretending grosser errors in the contrary party do carry it schismatically then is he to be politicall Judge in matters of Religion as say in Christian Commonwealths Assemblies or Synods there should be rents amongst those they call Independents among themselves or those they call Presbyterians amongst themselves differing upon some points amongst themselves and both sides violently carryed in their apprehensions and both sides pleading Scriptures both for what they hold and for what they doe thus violently in pursuit of what they hold the Magistrate now o none must be a politicall Judge and helpless like careless Gallio when even insurrections are made amongst the Religious party as were the Iews upon pretence of false doctrine held forth in matters of divine worship by an adverse party as was Paul and his companions the Civill Magistrate must think it reason to Iudge onely in matters of injuries twixt man and man or the like but by no means to be a Judge in any such matters of the worship of God For I will be saith Gallio no Iudge of such matters Acts 18. 13 14 15 16 17. But who seeth not that this is recorded as a blemish in that careless deputy of Achaia Yea but the Churches may call their respective Members or Officers to an account for such outrages and as cause is censure them Ans It s possible the schism and Rent may be such that the Major part of the Church or Churches may be the corrupter part and the Minor part too weak to carry it in a Church-way against them Bue if the Churches had strength to carry it against the respective delinquent Members yet the Churches Iudgement is onely Ecclesiasticall and the means of prosecution of its Iudgement onely Ecclesiasticall the Church cannot Iudge Civilly or use Civill and politicall means to prosecute such a Iudgement to effect and so cannot heal breaches of the Civill peace made by such outrages Yea but the Magistrate should call the sincerer part to meet again though the Minor part Ans If he do yet he must be supposed to Judge which is the sincerer part how else knoweth he whom he should call together as the sincerer part and if he politically Judge and act Magistratically from his politicall Judgement in calling that sincerer part together and the Magistrate siding with the Minor part as politically Judging them the sincerer part and politically condemning the erring part although the Major part and although pleading Scripture also both for what they hold and do in violent prosecution thereof Now the Civill Magistrate doth both politically Judge what doctrines and practices are or are not according to the word of God yea he herein doth politically Iudge the usuall and ordinary Ecclesiasticall Iudge either in a Church or Synod Namely the Major part 5. R. If the Civill Magistrate be to punish transgressors of the Law indefinitely and to take vengeance upon open evill doers then even upon erring
Synods also for any hereticall decrees of theirs tending to hurt the State or disturb the Christian societies under his charge and if so then he is in a politicall way to Iudge in matters of Christ and of his Church But the former is true Ergo the latter But is not this to make the Civill Magistrate a Pope Ans No he is by duty tyed to his rule the word and to Iudge according to that Yea but he may erre and the Synod be in the right Ans He may so and so may Ecumenicall Synods erre yet many make them the highest Ecclesiasticall Iudge so here possibility of erring hinders not but that the Civill Magistrate and highest Civil Authority in a State or Commonwealth should be the highest politicall Iudge For standum est in aliquo primo If erring Churches should Ecclesiastically censure godly Rulers for righteous politicall Iudging or censures there is no higher Church Court or Iuridicall Iudge If erring Rulers and highest Civill Courts politically censure the Churches met in their messengers in a Synod for their Godly determinations there or if they censure particular Churches for any righteons censures of offending members at home there is no higher Court or Iudge than the highest in that kind Object The same power that maketh Church Canons must define them and Iudge of them The Synod not the Civill Magistrate maketh Church Canons Ergo the Synod not the Magistrate must define and Iudge of them Ans If this whole argument were granted Yet this hinders not but that the Civill Magistrate may both make Laws about the Church and Church matters in a politicall way and in the like way Iudge of such matters albeit he may make no Laws Formally Ecclesiasticall Nor is his Magistraticall Iudgement as such an Ecclesiasticall Iudgement So that this rather confirmeth the conclusion in hand thus Such as may make politicall Laws about Religion or the Church they may politically also define and Iudge of matters respecting the same but the Civill Magistrate and higher Civill powers may do the former as hath been proved Ergo they may do the latter Object He may say some deny his Civill Sanction to the Synods erring Canons albeit he make no penall Laws that way Ans Even this also suffiseth to make him politicall determiminer and Iudge in such matters yea to make him politicall Iudge of such which dogmatically are the highest Ecclesiasticall Iudges surely he must Iudge the Synods Canons to be erring if he be allowed to deny his Civill Sanction to them as erring Object But the regulated Civill Magistrate being by duty a Member of the Church he hath covenanted subjection to the Church and to the Elders of it Ergo he is bound to own their determinations of things in controversie according to the word else as an offending Brother is he liable to be dealt with in a Church-way Ans It is true supposing they judge according to Christs judgement in the words He that hearreth you beareth me and he that despiseth you despiseth me and so as a covenanted Member Luk. 10. 16. he is bound to hear them and if he by gross contempt of their Counsells when according to Christ do give them offence they may by all good meanes seek to convince such an offending brother and in case he hear not bring it to the Church of which this or that Magistrate is a member and if he hear not the Church he may be cast out of the Church Math. 18. Yet secondly this hindereth not but that that Civill Magistrate is a politicall Judge of others pastorall Judgements whether indeed according to the word before he do establish any conclusions of theirs for Politicall lawes Thirdly Nor doth this warrant any Church to proceed against any Civill Ruler whatsoever for rejecting their erroneous determinations but that it being clavis errans it is an abuse of Church power and bindeth not before God Nor is that What yee bind on earth is bound in heaven verified in the abuse but right use of the power of the keyes whence Christs owning of him whom the Synagogue cast out Joh. 9. 35 Luk. 6. 21 37. 28. 39. Hence a blessing pronounced to some unjustly censured Fourthly Nor doth this hinder but that Civill Authority may and must politically judge of the errors of Synodicall determinations and censure civilly such as make them To shut up all that we would say to what is thus objected In case of a right administration the Civill Magistrate in duty subjecteth his Memberly Judgement to his Pastors ministeriall Judgement but in case of Aberration he may not deliver up to any the supremacy of his Politicall Judgement They herc conclude right who say that neither the Civill Magistrates Politicall Judgement is a certain rule either to Synods or Churches Judgements nor is their Ecclesiasticall Judgement an infallible rule to his Politicall Judgement but the revealed word is the onely infallible rule to both Leaving then to either the supremacy of their severall Judgements to the former Politicall to the latter Ecclesiasticall the Magistrate as a Magistrate cannot define ecclesiastically with reference to Church censures in refusall of such determinations of his the Church as a Church cannot define Politically with reference to Civill rewards and punishments Ob. It may seem that each particular Christian subject is to judge rather what is or what is not according to the word because they are to obey those edicts none are to yield blind obedience to obey this or that Politicall law concerning Religion or the Church as in this or that particular according to God because others Judge so but because himself judgeth so a mans own Judgment is to him his own immediate personal Judge of what he is to act or forbear let every man be fully perswaded in his mind and whatsoever is not of faith is sin And the Contrary Rom. 14. tenent making Civill powers highest earthly Judges what particular things are contrary to the word were a way to open a gap to most bloody persecutions without redress since they may Judge that to be contrary to the word which is not And it were a way to justify the Civill acts and Ecclesiasticall too of Popish governments whereby they have made and executed fiery lawes against the Saints for Heresie as judging it to be Heresie and deserving the Faggot as in the Mariau dayes Ans 1. Be it that a Christian be his own next Judge of what he is to do or not as he is a Christian and in reference to his inward Peace or the breach of it nor is he to pin his personall Judgement of matters of Christ or of his Church upon any others Judgement meerly or chiefly but though he have his particular Iudgement as a private Christian in a Christian way yet that hinders not but that the Civil Magistrate hath his publique Political Judgement in reference to Civill rewards and punishments of what is or is not to be expressed and
c. How like that was to the Spirit breathing in these dayes in too many professors of Jesus Christ and liberty purchased by him I leave to consideration Secondly we distinguish of conscience which is to be considered either as rightly guided or as misguided and erring to Conscience rightly guided by the Lord and according to his word Civill Authority must give all incouraging Liberty 2. Misguided and erring conscience is either erring out of meer infirmity and weakness in which case great tenderness is to be used on all hands for a time or of wilfulness and in way of pertinacy contempt and turbulency of which in the Conclusion 3. We distinguish concerning Authoritative leaving persons to some liberty in abuses of this Allusion It is either a kind of temporary Connivency or forbearance for a time to punish them which in cases of weakness must be granted till sufficient means used of Conviction or it is a kind of more fixed toleration without certain limits of time This later is supposed to be either in some cases of an extraordinary respect as in cases of Universall obduracy spreading over the face of a whole professing State as was the Toleration of that sin of causless Divorces by Moses as a politicall Ruler for preventing of a worse misehief of insupportable Tyranny and cruelty over their injured Wives Math. 19. 6 7 8 10. Moses for the hardness of your hearts suffered you to put away your Wives Or in case of some Evills either acted or owned by a more prevailing and potent party in a Civill State which if exasperated and crossed would imbrue the State in blood or confusion as in the case of Joabs murther of Abner owned by Abisha who with their faction were too strong for David 2 Sam. 3. 39. In which case also Godly Emperors have born with some Errors whilest their State was royled and the foundations thereof even shakeing by reason of strong factions and tumults in it Or secondly this fixed toleration is supposed to be in an ordinary way and in common and usuall cases which is that which the conclusion denyeth Now then to State the conclusion and accordingly confirm it we say That in ordinary way a set fixed Toleration is not to be given by the Regulated Magistrate or higher Civill powers that their Christian Subjects should hold and profess in matters of Religion what themselves may pretend conscience for so doing When indeed grosly erring and contemptuously and pertinaciously holding the same forth Reasons from scripture of the conclusion so stated may be these R. 1. Because liberty to the flesh is not to be given in such a way by such Rulers for such Rulers to give such a liberty for all such persons to hold and profess corrupt opinions is to give liberty to the flesh Ergo that may not be done the proposition is grounded upon the Rulers duty to keep both Tables and so not in an ordinary case and way to suffer fleshly sinfull breaches of the Rules therein The Assumption is grounded upon Gal. 5. 20. Where Heresie and Schism are counted fruits of the flesh to give liberty therefore to such fruits of the flesh is to give liberty to the flesh R. 2. That liberty which suffereth men ordinarily in a Christian State to draw persons away from God is not to be given by Regulated Rulers thereof but in such a way as before mentioned to tolerate persons under pretence of conscience pertinaciously to hold forth corrupt opinions is to suffer persons to draw away others from God Ergo it may not be done The proposition is evident such a one as would go about to thrust others from God must not be pitied or spared Deut. 13. 9. Object True you will say in respect of the witness which was not to conceal him Ibid. but what is this to Authority Ans Yes that which is here injoyned every private person is with respect to it as to be brought before Authority as it is evident and if a private person be not to let such alone but to bring him to light to complain of him to Authority surely that Authority was not to spare them when detected if Authority had been to intreat such tolerate persons needed not to be charged not to spare them nor to conceal them for if they would not forbear them but complain of them if the Magistrate would or might forbear them theyr non forbearance of them was to litle purpose Secondly it appeareth that both private and publiquc persons are taken in in that Collective Thou shalt not spare him vers 8. The same phrase with that vers 10. Thou shalt stone him with stones that he die No private person could do thus upon his own head or will that had been confusion It was then by influence of the higher powers that it was so done But why are they to be so strict why is there to be no sparing or tolerating but Capitall puinshing Ans ver 10. Because he sought to thrust thee away from the Lord thy God Hence also was that blamed in those which under Moses had power of life and death for sparing those Midianitish women Numb 31. 14. Moses was angry with the heads of thousands and vers 15. Have ye spared the women alive But why are they blamed Ans v. 16. These through Balaams Counsell Caused the Children of Israel to transgress against the Lord in the matter of Peor which is explained Numb 25. 1 2. They called the Children of Israel to the sacrifices of their Gods and they did eat and they bowed down to their Gods The Assumption is evident and needeth no proof Acts 20. 29 30. Speaking perverse things to draw away namely from Christ and his Church Disciples after them Although for this also such may pretend Conscience Scripture c. be Wolves in sheeps clothing transform themselves into Messengers of light of whose mischievous sleights reade Ephes 1. 14. 2 Tim 3. 5 6 7. R. 3 That liberty which suffereth the sheep of the Lord in an ordinary way to wander from their Fold and Pasture without restraint or effectuall care to reduce them that is not to be allowed off by such as God calleth to be politicall Shepheards Math. 7. 15. 1 Cor. i. 13. to them but the liberty mentioned doth thus Ergo. The proposition is evident as being that for substance which was blamed in those Shepheards of old Ezek. 34. 5 6 7 8 There was no Shepheard neither did my Shepheards search for my Flock but they wandred and became a prey were driven away devoured c. For there was no Shepheard not simply for there were Shepheards but as good as none they did not execute their Shepheardly Office but suffered Gods Flock to go to wrack by false Prophets false Teachers Idolaters c. Nor were these Shepheards onely Church-Rulers but State and Civill Rulers even the same with those vers 4. who in Civill respects also tyrannized over them ruled them with force and cruelty which
effectual meanes they did use of conviction may appear by that gracious speech made to the two tribes and half by their Messengers Josh 22. 11 12 13 14 15 16 17 18 19 20. verses compared So in Church Courts an Heretick must be rejected but yet not till after once or twice Admonition 7. Although neither powers Civil or Ecclesiastical may inforce upon Aliens from the true Religion any of the wayes of it yet may not the Civil power suffer Aliens either openly to vilifie or blaspheme the true Religion or to abase the Preachers and professours thereof or any way to disturb them in the holy exercise of it Christ would not suffer the man possessed to make disturbance in the Sabbath solemnities but casteth out the devil Mark 1. Or least of all may they induce them to practise openly their Jewish or Pagan Religions 8. Neither Powers may equally censure or correct all sorts of corruptions in Religion which come into publick view but as the corruptions are more grosse or the persons more contemptuous and turbulent in their way so to lay on the more load upon them Some are Seducers and Ringleaders in the offences and abuses some seduced neither all errours nor all erring persons are of equal guilt and Justice must suum cuique tribuere Positively we affirm that both Church Officers with their Affirmat Conclus Churches in a Church way and highest Civil Authority and Rulers in their political way they may yea they must restrain and seasonably and suitably punish all grosser corruptions in Religion manifestly crosse to the Word when they are outwardly and openly expressed to the Just offence of the Saints and hurt of others To explain this a little We say they may do so not as a matter of their own liberty to do or not to do so a thing may be lawful which in case is not expedient but this is a duty to which they are bound and with which they cannot wholly dispense it s therefore added they must do it oft times indeed they do it not but in duty they are bound to it Albeit they may for a time sometimes suspend the acting of it yet it s added they must seasonably do it not too suddenly before some paines and patience be used nor yet too slowly delaying over-long till such evils spread too far grow to too strong an head or become incurable or at least uncontroulable They must also doe it suitably that is observing proportions of persons offending of matter manner times and places of offence that way And they must so deal not with every lighter matter of offence but in case of grosser offences striking at the weightier matters of God tending to invalidate and undermine or to invert or pervert his choicer institutions And they must so punish corruptions manifestly crosse to the word not matters which in themselves are meerly disputable both wayes but which are in themselves clearly crosse to the Word if not in the expresse letter of it yet in respect of conclusions unavoydably and necessarily deducible from the Word It is further added when they are outwardly expressed c. Namely in word writing in gesture or deed uttering or acting the evils themselves in an open and offensive way or else contemptuously and turbulently expressing distaste some way against the contrary truth and way professed and practised by Religious Common-wealths or by the purer Churches in them But because in these latter times so many depart from the faith giving heed to seducing spirits and doctrines of Devils and because that civil government is now so much despised and too many are not afraid to speak evil of dignities in Kingdomes and Common-wealths making them usurpers for medling in such matters of Religion or for daring to improve their civil power to restrain and punish such enormities in Religion I shall therefore onely addresse my self at present to prove and confirm this Position that it is the dutie of highest civil authoritie and of the civil Rulers in a religious State to restrain and punish corruptions and abuses in religion breaking forth within their jurisdiction according as even now explained and stated in the foregoing conclusion This I prove by several reasons grounded upon the Scriptures Reason 1 The first reason hereof is taken from the nature of such work of such political restraint and punishment It is a choice piece of service to the Lord from them therefore no usurpation nay rather therefore their dutie therefore well becomming them When Moses the chief Magistrate would be putting forth his authoritie to call forth some as instruments of his authoritie to punish by the temporall sword those open corruptions in religion in the Actours thereof Exodus 32. 4. c. verse 26. He asked Who was on the Lords side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is for the Lord It is therefore in the very nature of the thing to be for the Lord or on his side to punish such corruptions in such offenders And verse 29. speaking of the same work Moses authoritatively biddeth them Consecrate your selves to day to the Lord even every man upon his sonne and upon his brother adding this blessed motive to that work That he may bestow a blessing upon you to day It is in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fill your hand a phrase borrowed from sacrifices and such as offered sacrifices or had their hands filled for that end Hence when Aaron and his sons are to be consecrated to the Lord for offering sacrifice Exod. 10. 9. It is said in the Hebrew and thou shalt fill the hand of Aaron and the hand of his sons Acts of justice against enemies to the Church watching to make advantages of their weaknesse as did the Amalekites They are a choice service and sacrifice to God yea preferred by Samuel before Sacrifice 1 Samuel 15. 2. 3. 18. there is Gods charge And verse 22. Obedience to that Charge is made better then Sacrifice Hence when God by others sword doth punish the Churches enemies Esay 34. 6. He saith of it The sword of the Lord is filled with bloud He calleth it his sword and addeth For the Lord hath a sacrifice in Bozra and a great slaughter in the land of Idumea That Act of justice is owned by the Lord as his Sacrifice and Ezechiel 39. 17. speaking of those grand enemies of his Church Gog and Magogs just slaughter He calleth to the Fowles Come to my sacrifice c. And this place is the more observable In that the like speech is expresly applied when the overthrow of such as follow the whore and beast and false Prophet of Rome in his wayes worship and government and when the overthrow of all such as support that man of sinne is described Revel 19. 17 18 19. It is there called The Supper of the great God come and gather your selves unto the Supper of the great God So delightfull and contentfull and pleasing to the great God are such acts of
politicall Justice by the civill Sword upon such as are grosly corrupt in matters of Religion It is to him as a Sacrifice as a Supper If any say that was Old Testament surely this is New Testament Doctrine and that with Jesus Christ himself commended to John to communicate to his Churches If such Acts be in their own Nature acts of persons for the Lord or on the Lords side or if as a very acceptable sacrifice to the Lord then It is so now would not underminers of Magistrates power this way have godly Magistrates for the Lord and on his side now as well as formerly or to do him such choice service which may be to him as a very sacrifice now as well as then Besides such as are zealous this way in doing such acts of civill Justice upon corrupters of Religion and persons grosly corrupt in Religion such as were Antichrists Abbâ—tters and followers they also are said to be with the Lambe or on his side Revelations 17. 14. And they that are with him are called and chosen and faithfull and Chapter 19. 19. They are called Armies And those not rude prophane souldiers but as before called chosen and faithfull or the Armies which were in heaven followed him persons of heavenly Spirits aimes and conversations arrayed in white single sincere hearted ones in the cause of Christ nor will this be evaded As meant of a Spirituall way of fighting against Antichrists Adherents by the sword of Christs mouth taken onely for his Word and his sword considered onely as a Prophet or taken for his Word applied in sharpest Church censures of Excommunication of them and so his sword of his mouth considered as King of the Church but it is by the Temporal sword of Christ considered as King of Kings and Lord of Lords For therefore in this war It is his blessed Motto as I may say and that which he giveth in his Banners King of Kings and Lord of Lords This sword also is in some respect the sword of his mouth for as Supream over all civill powers he sentenceth that whore and beast of Rome with his Adherents to such a doome to be executed by such as have power under him and from him to avenge his quarrells by the Temporall sword which onely are civill Magistrates Romans 13. 4. He giveth the word of Command to them and biddeth them smite and the judgement so executed it is the Lords according to the expression Deuteronomie 1. 17. The retinue of Antichrist fight not against Christ his Lawes and Subjects onely by dogmaticall and doctrinall weapons or such like but as Revelation 17. 14. By external violent wayes and weapons they have their Captains their mightie men their horses the Fowles also are called upon to devour not their soules but their carkasses Revelalation 19. 17 18. which surely are slain by that opposite Armies by like wayes of violence without which so great temporal forces and power would not be brought to become meat for the Fowles And this punishment upon persons so corrupt in matters of Religion is in the dayes of the New Testament set forth as so renowned and acceptable a piece of service to the Lord. To like purpose Esay Prophesieth of these dayes of the Gospel Esay 66. When the glory of God shall be declared among the Gentiles Verse 19. When they shall be brought to his Holy Mountain or Church Verse 20. yea When some of them shall minister to him there Verse 21. When there shall be a new face of all things Verse 22. And all flesh shall come and worship before the Lord Verse 23. Now will the Lord judge with his sword all flesh and his slain shall be many Verse 16. Namely Of such as sanctifie and purifie themselves in Gardens eating unclean things as the Swine and Mouse alluding therein to the forbidden meats of the Jewes Leviticus 11. These shall be consumed together even these that are corrupt in matters of Religion shall be punished by Gods sword As Verse 16. Not alone immediately but mediately even by the civil Magistrate who beareth Gods sword for that end And as Verse 24. Expresseth this punishment to be corporal is their carkasses which others shall look upon and so hear and fear That speech Canticles 2. 15. Take ye us the Foxes the little Foxes which spoile our Vines for our Vines have tender Grapes Is of weightie consideration here Some would have it to be spoken to the Ministers of the Church but there is no reason so to restrain this indefinite speech some would have it to be the voyce of Christ some of the blessed Father Sonne and Spirit most agree that it is to be referred either to God or to Christ the owner of the Church Now the word Take ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the most usuall and proper rendring of it signifieth an externall forcible taking as with the hand or something equivalent As when David tooke the Amalekite and after slew him 2 Samuel 1. 10. So when the men of Gilead tooke the Ephraimites and after slew them Judges 12. 6. So when the Philistims took Sampson Judges 16. 21 And so when Babylons Children are commanded to be taken and slaine Psalme 137. 9. The same Hebrew word is there used As it is likewise used of Moses his taking the Scrpent by the tail Exodus 4. 4. Of Jacobs taking his brother by the heel Genesis 25. 26. Of Sampsons taking the Gates of Gaza Judges 16. 3. Of Abrahams taking the Ramme by the hornes Genesis 22. 13. besides divers like instances of forcible taking and therefore the Hebrew word is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is constantly used of such forcible taking Twise of taking Fishes John 21. 3. 9. Sixe times of their taking of Christ which at least they desired and intended John 7. 30. 32. 44. and 8. 20. and 10. 39 and 11. 57. Of Peters taking by Herod Acts 12. 4. Of Pauls taking at Damascus 2 Corinthians 11. 32. which yet both narrowly escaped Of the taking of the Beast and false Prophet Revelation 19. 20. And never but of an externall taking as with the hand And indeed such externally forcible taking must needs be most proper to the nature of the resemblance in that Text of Canticles which is the taking of the Foxes which spoile the Vines Evident then it is that this taking of the Foxes there injoyned is not to be restrained to Church Officers acts if at all understood of them but must be referred to such at least whose place and work it is to act in an externally forcible way of taking or of restraining and punishing such Foxes which spoile the Vines or Churches of Christ compared to Vines Psalm 1. So Esay 5. Matthew 21. John 15. Some would have these Foxes to be errours heresies and other hurtfull offences against the first or second Table which must be thus restrained and punished in the Actours and Authours of them Others
Corruptions in matters of Religion do some way or other strike at all that good not alone by provoking God in Judgment either to blast all that good unto a people amongst whom such corruptions prevail but the corruptions themselves occasion breaches upon mens natural and civil good even their lives safety estates civil peace and liberty and the like Witnesse the sad fruits of Popery too oft in England of Anabaptisme in Germany in John of Leyden and Cnipper Dollings dayes of Levellisme not long since in England when the better part of the Army were sent down towards Oxford as I remember to suppresse the stirre raised by the Levellers and I wish that might have been the last of the destructive turbulent seditious or trecherous designes of men grosly corrupted in their Judgments in the matters of Religion As for the moral good of subjects under Civil Authority how much such corruptions do intrench thereupon let the woful experience of the loosenesse and even profanenesse of too many in both Englands amongst whom corruptions in matters of Religion have taken place testifie besides the scandal upon Religion which such have brought in the eyes of the common sort which have made little or no profession and the woful miscarriages thereby occasioned amongst them also But how such corrupt persons are branded in Scripture for such mischiefs and miscarriages let these places be duly considered Rom. 16. 18. 2 Pet. 2. 1 2 3. compared with verse 10 12 13 14 18 19. Jude 4. with verse 8 10 11 12 13 16 18 19. 2 Tim. 4. 3 4. 1 Tim. 4. 1 2 3 4 5. whence also such perilous times 2 Tim. 3. 1 2 3 4 5 6 7 8 9 13. whence railings strifes and the like 1 Tim. 6. 3 4. whence increase of ungodlinesse 2 Tim. 2. 16. And is not then the Civil Magistrate whose end partly is the subjects natural and civil good bound in his political way to restrain and redresse the causes of the contrary evil but specially as the Magistrate is a political Minister of God in his civil way and by his Civil means of the subjects spiritual good so he is to improve his Authority that the liberty purity and peace of Gods own instituted worship and wayes wherein their spiritual good externally doth much lye be maintained and defended against all Infesting infringing Impugning or Impairing principles or practises breaking forth to the contrary the Civil Magistrate in Gods Appointment is a Minister to the Churches good as that of Rome to which Paul writ Chap. 1. 7. 13. 4. compared he is the Minister of God to thee for thy good Esay 60. 11. the Gentile Kings shall be brought to the Church to be added to it they shall also as Kings in some respect serve the Church else as verse 12. the Nation and the Kingdome or Authoritative part of the Nation that will not serve thee speaking of the Church shall perish and verse 10. Their Kings shall minister to thee Yea in point of the very Discipline of the Church which is to it as its walls they shall help in the building thereof by their Civil Authority setting up that in their Jurisdictions strengthening setling and establishing the same there Hence vers 10. And the sonnes of strangers shall build thy walls their Kings shall minister to thee namely in that matter of building her walls also there mentioned hence also they are called the builders of the Churches walls Esay 49 16 17. compared Thy walls are before me Thy children or as in the Hebrew thy builders namely of those walls make haste As builders by their Civil Authority they shall break down all manifest unevennesse in the Churches fabrick curb all palpable Intrusions of any bad stuffe therein and redresse whatsoever might visibly undermine the same and all this spoken with reference to the Dayes of the New Testament when the Gentiles should be thus behoveful to the Church verse 22. I will lift up my hand to the Gentiles Verse 23. and Kings shall be thy nursing Fathers they shall bow to thee with their faces toward the earth So Esay 60. 3. The Gentiles shall come to thy light and Kings to the brightnesse of thy rising Verse 9. Surely the Isles shall wait for me verse 10. The sons of strangers shall build up thy walls and their Kings shall minister to thee So Rev. 22. 24. And the Kings of the earth shall bring their glory to it namely to that new Jerusalem or purest Gospel Church not in heaven but which cometh from God out of heaven vers 2. Now the glory of the Kings of the earth is chiefly their Soveraignty and Civil Authority which Christ by John saith they shall bring to the Church not to be resigned to them or usurped by the Church or any of her Officers they shall be Kings still although ministring as Kings to the Church Esay 60. 10. but they shall bring this their glory to the Church to be improved for the Churches good or for the maintaining the doctrine discipline and waies of God held forth by the Church in the purity and liberty thereof against all opposers impugners despisers depravers disturbers and corrupters thereof And let none say What need the Church any such terrestrial Object Help It hath carried on Church wayes and worship when it had none to help but rather had the Rulers of the earth hindring it Besides the Church is a compleat Polity within it self and hath weapons to avenge all disobedience in its own way and sphear 2 Cor 10. 6. It is true say I this help from Civil Authority is not of Answ absolute necessity to the esse of the Church or to the esse of its operations but it is an accumulative good conferred of God upon the Church to have such builders of her walls and such nursing fathers to curb and hinder whatsoever is destructive to her good and so it is necessary to the optimum esse of the Church Besides when the Church hath used all her power against corrupters of her purity or disturbers of her peace by excommunicating of them from her Society which were of it yet such may grow the more insolent and commonly do wax the more turbulent and pragmatical that way and do more hurt after the Church hath gone to her utmost limits to censure them then before yea turbulent seducers may go from sea to sea to make proselytes and draw disciples after them where the particular Churches have no immediate power over them either then the Civil Magistrates sword and service is needful or else there will be left no ordinary and orderly power to restrain and punish such grosse Abuses in such cases A third Reason of this Assertion may be taken both from Reason 3 the Prayers which the Lord chargeth his people to make for this end and from the praises also which they return to God when such an end is Attained The former is held forth 1 Tim. 2. 1 2. I exhort
the other as they come under other political 2 Chron. 19. 8 9 10 11. respects Nor is either Court clear of that Guilt unlesse both Courts in their several wayes as several witnesses of Christ do bear their respective Juridical and Authoritative testimony against the same If you grant such power to Civil Authority you make them Object 2 Lords over peoples faith and conscience and that is onely Gods peculiar to reform or restrain or punish conscience and Paul though an Apostle and more then another ordinary Officer he disclaimeth this 2 Cor. 1. 24. not for that we have dominion over your faith God that of old injoyned such restraining and punishing Answ 1 of Idolaters Seducers Blasphemers and Prophaners of his Sabbath Deut. 13. 9 10. Chap. 17. 5 6 7. Numb 15. 32 33 34 35 36. Levit. 24. 11 12 13 14. and Christ that requireth the taking of such Foxes did he injoyn Civil Authority thereby Cantic 2. 15. to Lord it over mens faith and conscience Surely none dare say so or did Asah who 2 Chron 14. 4. commanded Judah to seek the Lord c. Lord it over their faith or did Josiah who did compel some to stand to their Covenanted worship of God 2 Chron. 34. 32. he made all that were present to stand to it and vers 33. he made them serve the Lord their God and 2 King 23. 20. he slew the idolatrous Priests there did he therefore sit in Gods Throne of mens consciences and Lord it there surely then he had never been so renowned for it as he is but blamed rather and say not this is Old Testament for if it be in it self a lording over mens consciences to require persons to carry it orderly before the Lord in his worship with their outward man and neither to hold forth or expresse in any scandalous way what is contrary therunto or if they do to punish them for it It is of this nature wheresoever it is or whensoever it is found times of Old or New Testament make no difference in the nature of things What is in it self tyranny or murther is so It was so then and is so now and if so now it was so then Yea if it be in it self Lording over conscience to punish grosse corruptions in Religion for which men pretend conscience then if Churches in a Church way punish hereticks cut them off from Church communion or deliver them up to Satan they lord it over mens faith and consciences they would force others to believe as they do believe when yet those others professe that in conscience they cannot do so and so will force other mens consciences But will any say that this is forcing conscience or lording over it verily then Thyatira had not been so much to blame or why doth Jesus Christ blame that Church for suffering Jezabel to vent her corrupt doctrines especially in such lesser matters as eating things sacrificed to Idols Rev. 2. 20. if Thyatira might reply Jezabel professeth her self a Prophetesse to be extraordinarily inspired to have the Spirit promised in Joel poured out on her one of the Lords handmaids whereby she prophesieth and so to hold forth what she doth out of conscience to the dictates and manifestations of the Holy Ghost in her spirit and conscience besides the matters are of no great weight to eat things sacrificed to Idols which Paul himself made a matter of indifferency in some cases 1 Cor. 8. chap. 10. Rom. 14. And should we not let such blind guides alone in their seducing of other blind ones like themselves as Matth. 15. 14. they were required or if we should deal with them and force them out of the Church for such matters of conscience shall we not seem to force mens consciences and to lord it over that which is thy peculiar to manage and over-rule even conscience Besides if such Church restrictions of the corruptions in Religion or punishing of them Ecclesiastically when yet they are matters of conscience be forcing of other men to our belief and forcing mens consciences why are Churches to censure hereticks first by that censure of Admonition once or oftner and after that of excommunication Tit. 3. 10 11. or why did not Paul himself let Himeneus and Alexander alone or why is he so earnest that such false teachers who troubled the Galatian Churches might bear their Ecclesiastical Judgment and be Ecclesiastically cut off Gal. 5. 10 12. 2. It hath been declared already how such Rulers do therein act but as Gods Ministers and by vertue of their office and charge from God and de Jure do not restrain or punish what seemeth to be crosse but what is evidently crosse to the Word of God according to the third Conclusion and so they do restrain and punish that only which if others had any conscience as we say they would refrain from as first Forbidden by him even God and Christ who is Lord both of their Faith and Conscience too and will one day be a Judge of both and in the mean while doth make lawful Civil Powers his Substitutes and Ministers and under-Avengers to execute wrath upon him that doth evil Rom. 13. 4. the Lord maketh no exception in their Magisterial work but speaketh indefinitely if corrupt persons in Religion even as they hold forth such corruptions in word or deed be evil doers the Lord ordaineth Civil Rulers to be Ministers of his vengeance against them albeit he himself be an avenger and could execute divine vengeance upon them immediately as he is Supreme Lord of mens Consciences 3. It hath been already said in the sixth Conclusion that the use of such Coercive power in punishing it is to be after due means of conviction first used which being used and yet persons persisting still in their evil wayes they are according to Gods own Censure accounted as persons self-condemned or condemned in their own consciences Tit. 3. 10 11. so that their punishment then is not lording it over their consciences but a just censure of persons sinning against their Consciences If this power be so exercised it would make Christians servants to men or like their servants they must be forbid this or Object 3 that and if not obedient then punished now 1 Cor. 7. 23. we are charged not to be servants to men First The Lord of old required as much as now we plead for did not he then and thereby make his Saints of old servants Answ to men albeit they as well as we were bought with the price of Christs blood Secondly such a like Argument if of any force would also undermine Church restraints and punishments of corruptions in Religion for it will be said the Church is but a Society of men they forbid this or that to their members which if they obey it not they censure them and will any become such servants to men Thirdly It is evident that now also men may be servants to men 1 Tim. 6. 2. Ephes 6.
17. and that way rather to have encouragement from Pagan Rulers would be to comply with them in the wayes of their prophanenesse and heathenish outrages and abominations which God forbid 2. As the Civil Powers in or with Christians are ordered of God for there is no power saith Paul but is of God meaning especially civil power Rom. 13. 1. and as every soul by vertue of that word is also to be subject in all lawful things to Higher Powers amongst Christians and exercised by Christians so Anabaptists themselves will acknowledge that Rom. 13. 4. taketh in the Christian Magistrate as bearing Gods Sword and being Gods Minister for Civil vengeance against evil doers against the rules of the second Table and so the case is yeelded by them that the place in Romans 13. looketh at the Christian Magistrae also 3. Those Rulers to whom what is here spoken touching their Magistratical work doth best agree and by whom it is best performed they must be here principally intended by the Lord but to the godly Christian Magistrate the Magistratical work here mentioned doth best agree and by him is it best performed therefore the godly and Christian Magistrate is here principally intended As for instance Rulers are not a terrour to good works but to evil who maketh more conscience of this order of the Lord the highest Ruler then the Christian godly Magistrate who is wont else to fulfill that so fully and faithfully unto the Christian and godly Subject if thou do that which is good thou shalt have praise of the same who is actually and effectually the Minister of God for thy good the Best good as well as other Inferiour good of the Subject so properly as the Christian godly Magistrate Who maketh conscience but he to come up fully and regularly to that also vers 4. he is the Minister of God the Avenger to execute wrath upon him that doth evil A second Answer to the Objection from Esay 11. is That Answ 2 the just execution of offendors by the Civil Magistrate is not doing of hurt to any but a meanes in it self of good yea as to others who hear and fear and learn to do no more so wickedly so sometimes is it sanctified of God to the good of the delinquents themselves who are corporally punished by them as some in the dayes of the Gospel who shall be punished by their Christian Rulers shall acknowledge it to Gods praise Thus was I wounded in the house of my friends Zech. 13. 6. This is crosse to that Rule Judge nothing before the time Object 11 1 Cor. 4 4. It is spoken in opposition to rash censuring of others according Answ to that Matth. 7. 1. Judge not that ye be not judged but Paul never intended that no matters of a sacred or civil nature should ever be judged of by such as were called thereto of God but all left unmedled with to the Judgment day for 1 Cor. 5. 4. he chargeth in Church matters that the Church proceed to censure the incestuous person and 1 Cor. 6. 1 2 3 4 5. he would have some of the Saints to be chosen by them to judge in their civil matters amongst themselves the rather because the Saints shall as Assessours judge the world at the last day A second Instruction from the premises is that surely then persons in Civil Authority are in duty bound even as they are persons in civil Authority under God and Christ as they are Ministers of God to indeavour the exact knowledge of his Law Word and Rules as other under-Rulers are to know the Lawes of their Soveraign for if they must restrain and punish what is crosse to those Rules they ought to know the Rules else how should they know what is crosse to the Rules of the Word or before they punish the same how will they be able to use such means of conviction of offendors against those Rules as God requireth God put this principle into the heart even of Artaxerxes that such as knew the Lawes of God should be set in Authority to punish such as did contrary to the Law of God Ezra 7. 25 26 27 28. compared God by Jethro counselled that Rulers should be men of Ability even in Scripture as well as other Lawes and learning Exod. 18. 21. and Deut. 1. 13. compared the book of the Law was ever to be with the Rulers set over Gods people Deut. 17. 18. Josh 1. 7 8. Esay 32. 1 2. 33. 6. wisdom and knowledge in such as rule is the stability of their times It is Gods Ordinance to Gentile Rulers that they should be wise and instructed even in the things wayes and words of God Psal 2. 10 11. Pagan Rulers indeed whilest Pagan do not know the Word and so cannot so well punish what is crosse to it but of right and duty they are bound to know both A third Instruction hence is that if such corruptions in Religion are to be so restrained and punished by highest Civil Authority then are highest Civil Authority which chiefly require such punishment to be executed to make Coercive Lawes about matters of Religion For if so to punish then in an ordinary way to do it either by vertue of some political Law established and promulged for that end and then the case is granted or else without such a Law and then way is made to bring in Arbitrary and tyrannical Government Yea when a Civil State doth agree in such or such matters of God to be guided by the Word of God and necessary deductions thence what punishments to inflict upon such or such corruptions in Religion Now that which is materially considered the Law and Word of God yet formally considered as thus politically ratified and promulged It is so far forth of the nature of a political law and doth but strengthen this Conclusion That what a Civil State must punish they must make political Lawes for that end in that extraordinary case Moses without a law must punish that blasphemer Leviticus 24. 11 12 13 14. but in reference to ordinary execution of Justice that way for the future God biddeth Moses to promulge a solemn Law in Israel that whosoever blasphemeth the name of the Lord shall surely be put to death vers 15 16. Touching this particular 1. we distinguish of Civil Magistrates 1. Civil Magistrates are considered either Indefinitely or in a limited sense Indefinitely considered they are the Ordinance of God the Civil Powers that be are ordained of God there is no power but of God Rom. 13. 1. yea they are of Christ under whom they rule and by whom they decree whatsoever Justice they do decree Prov. 8. 15 16. by me who that is is explained vers 30. then I was by him and I was daily his delight and vers 31. Rejoycing in the habitable part of his earth c. by this essential wisdom of God Princes decree Justice whether just Lawes against evil doers or just censures according to those
Because man cannot force either the mind or heart wherein Conscience partaketh either to think judge or chuse after their mindes or Laws other than what themselves chuse though they may force the outward man Nebuchadnezar doth his pleasure with their bodies in Dan. 3. yet ver 17 18. they will not serve his Gods 4. Because men cannot reward Conscience with any reward suitable to it as inward peace or comfort c. in case of obedience to their Laws God alone giveth soul-comfort 2 Cor. 1. 3. 5. Because men cannot punish the soul and spirit thought it should disobey their commands they can onely kill the body but not hurt the soul Mat. 10. 28. 6. Because if mens Laws of themselves bound Conscience then at the day of Judgement men should not be judged onely according to the Word and Laws of God and Christ as is affirmed Rom. 2. 14 15. John 12. 48. but according to mans Laws also 7. Because it is possible that mens Laws though supposed to be according to the Word yet they may not really be so Now if mens Laws did formally bind Conscience then men should stand Conscience bound sometimes to transgress the rules of Gods Word by virtue whereof alone all mans Laws do bind True it is that Rom. 11. 3. Subjects are to obey Authority for conscience sake but not as out of Conscience to mans Laws as humane but by virtue of the fifth Commandement requiring honour of subjection to their Superiors lawfull Authority and commands and by virtue of any such particular Scriptures upon which any particular Laws of Churches are grounded Now let us lay down some positive Conclusions about this Nomothetique power Concl. 1. First then in the general we affirm That highest Civil Authority in a Religious State may make Political Laws properly such about matters of Religion and matters respecting the Churches of Christ R. 1. Because supreme Political or Civil power of Authoritative keeping the first as well as the second Table is the Civill Rulers both duty and privilege But Nomothetique power about both Tables is such supreme power And hence the King and Judge in Israel is charged with keeping the whole Law of Moses Deut. 17 19. 1 Kings 2. 3. Josh 1. 7 8. Hence that Coronation Ceremony of delivering the Book of God into the Kings hand when to be installed in his Throne 2 Chron. 23. 11. Hence 2 Chron. 13. 10 11. For we even King Abijam and the rest of his Princes and others keep the charge of the Lord our God but you have forsaken him Why did Abijah minister to the Lord in burning Incense c. No he expresly saith the Priests did it How did he and the rest of the Civil State keep the charge of the Lord Surely in a way opposite to Jeroboam and the Israelite states forsaking the same as the opposition of the one to the other in the Context sheweth now this was by Authoritative commanding the setting up of corrupt Priests and injoyning the corrupt Worship and Service and inhibiting deposing and banishing the fruitfull Ministers of Gods appointing 2 Chron. 13. 9. and chap. 11. 14 15. Hos 5. 1 2. 11. compared Abija's keeping then with his Princes that charge of God was by a contrary Improvement of his Authority in establishing the matters of God and of the Church and of the Ministry thereof and the Ebrew text is Emphaticall VVe have kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the Lord our God God required the highest Ruler to look to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keep all the words of this Law King Abijah saith we have kept the keeping of the Lord our God or the keeping of Gods Laws injoyned us by the Lord our God Now Nomothetique power in matters of the first as well as the second Table is supreme Politicall power in keeping of both Tables Ergo Nomothetique power in matters of both Tables is the Civill Rulers dignity and duty why else is the Law-giving power Indefinitely considered respecting matters of Religion or righteousness annexed by God to the Scepter or highest Civill power in a State of his own appointment Gen. 49. 10. Papists indeed generally give Nomothetique power in matters of the Church and of Religion to the Pope as the head of the Church and no wonder in that they give him Supremacy above highest Civill Rulers as Emperors or Princes other Papists give that Legislative power to the Church Representative in Synods and no wonder in that they exempt the Clergy from the secular Arm unless first degraded and delivered to them by the Pope but we that know that Church Officers and Members as that of Rome was must be subject to higher powers and that for conscience sake to the Lord who hath so Marshall'd as the Greek word beareth it them and us making them as Laws in an Army to lead us the way and according to this great Generall of the fields order Politically to choose out our way for us Job 29. 25. Rom. 13. 12. we may have learnt better things We know that when God commended his Laws about Religion at first to his People allthough he had Aaron the High Priest as well as Moses the highest Magistrate before him yet Aaron must not promulge those Laws and give them in charge Autoritatively to be kept or else in such and such cases to be corporally punished but Moses the Magistrate is chosen to be the man Manifestly shewing thereby that the care of Civill Injoyning and ordering the matters of God formerly injoyned by himself is committed by God to the chief Magistrate and to no other when Moses was dead and Aaron both God took the like course he layeth not the charge of highest Politicall keeping both tables even all his Law upon Eleazar the high Priest or upon the rest of his Bretheren with him but upon Ioshua the chief Judge and Civill Ruler Iosh 1. 7 8. R. 2. If Highest Civill power may and must root out all abusive practise yea Monuments of Religion then may they make Edicts decrees to that end with reference to Civill punishments of such as maintain or uphold them But the former is true therefore the later The proposition is evident since the Politicall Humane Law must Politically legally give force Authority to such proceedings and leave the Actors and Abettors the more inexcusable The Assumption is evident by the rule of Gods proceeding in Church-Reformations Esay 1. 25. God saith there to the Church I will partly purge away thy dross and take away all thy Tin even all Church corruptions and corrupt mixtures in Religion what course will God take for this end he saith verse 26. I will restore thy Judges as at the first and thy Counsellors as at the begining after that c. they should be then such as their first Judges were Moses Ioshua c. who were zealous that way Exod. 32. Numb 22 and such like as their first Sanhedrin of 70 Elders
Numb 11. what such Godly Rulers do God saith he doth I will take away all thy Tin 3. R. If Highest Civill Authority ought to repeal persecuting Laws respecting Religion and so free their Subjects from being any more liable to punishment in neglect thereof then may they make Laws in matters of Religion But the former is true Ergo the latter The consequence of the proposition appeareth in that it must be one and the same power to make Laws about Religion or the Church as to unmake Laws about the same or to repeal them nor can a Law be legally or regularly repealed but by a Law of Equall Authority with the Former the Assumption we have all cause thankfully to acknowledge to Gods praise in the Laws of Edward the sixt of Q. Elizabeth and of this present Parliament of England besides those of other godly Reforming States 4. R. If Civill Authority may make Laws about Religion and the Church to incourage or reward the same with Civill favours who shall observe the same then may they make Coercive Laws with reference to Civill punishments to such as transgress the same but the former is true Ergo the consequence appeareth in that it is the work of the same civill power to render praise to Publique commanded weldoing to be in a like Authorative way a terror to evill doers Rom. 13. 3. 4. the Assumption none will deny if they would It s Scripture proof witness the example of Darius the Mede Dan. 6. 26. 5. of Cyrus the first Ezera 1. 1. 2. 3. 4. 5. so of that other Darius Ezra 6. and Artaxerses Ezra 7. 5. R. If Civill Authority may not make such Lawes with reference to Civill punishments or rewards to ratefie what the Lord that way Injoyneth or forbideth in Religion it is because therein they either usurp Church-power or transgress some rule of God but they do neither thereby Ergo the Assumption is proved thus they usurp not Church-power therein because what ever the Church may do in a Church way is not now the question but to be sure the Church can make nothing like a Law in any Civill and Politicall way or with reference to Civill rewards or punishments and what rule of God they transgress is yet to be instanced in 6. R. Bcause if not alone particular Ministers but a very Synod and Assembly of the Officers of the Churches in a Religious State who in an ordinary and oderly way are to guide and lead the godly Civil Rulers and Ecclesiastically to determin what is the mind of God touching matters of Religion about which their Rulers are to make Laws if such an Assembly I say should be corrupt in the Major part of it who must Authoratatively reduce them into order not an Universall Bishop as the Pope nor an ecumenicall Counsell which is scarce Imaginable to be said now adaies Nor the Minor part of the Church Officers there met or of their Churches to whom they do belong The Minor part being in Foro externo humane the weaker and lesser force and weight and since in a Church-way they cannot do it by way of other force they must not assay it They may not use the temporall sword as they are either Churches or as Ecclesiasticall Synods Math. 26. 53. now the Civill Magistrate or none upon Earth in an orderly way must help and if the Civill Magistrate legally help and regularly then by Virtue of some State-Law provided for that purpose Yea if such a Synod should in the Major part of them make decrees flatly cross to the word of God they must make Civill Laws to make them null if not one or two but an Assembly of the Nurses of the Churches children should combine together to prison them as a very Kennell of Wolves or a company of Foxes Agree to destroy the Lambs of the Flock these Politicall Nurse-fathers Esay 25. 12. And Shepheards Mich. 7. 5. must help against such mischiefes seasonably and provide to restrain the same by holsom Laws Edicts and the like and suitable punishments executed Object Yea but Civill Authority may be Corrupt Ans True saith Reverend Mr. Beaza lib. de haereticis Magistratu puniendis For the Churches suffering for sins provoking to that Judgement and for triall for such as are godly but in the mean space saith he For fear of Tiranny to spoil the Magistrate of one Chief part of his Jurisdiction and leaving the Ordinary Remedy to look for an extraordinary one is not good with divers other passages to like purpose R. 7. Because the rule of Relates requireth that those to whom we are Politically subject as to the highest Civill power do in like sort as we are subject to them give forth Laws for our Spirituall and Ecclesiasticall good or restraint of the contrary evill as under a Civll respect and coming under their Cognizance but to highest Civill Authority are all sorts Churches Members or Officers of Churches c. even every soul to be subject in a Politicall way Therefore in the like Politicall way may they make such Laws for the Spirituall and Ecclesiasticall good of Churches and of their Officers and Members and for the restraint of the contrary evills both propositions are grounded upon Rom. 13. 1 2 3 4. Let us now briefly Answer what some may object against this Conclusion Obj. 1. We have one Law-giver in the matters of God and the Church and therefore not so many as highest Civill Courts to give us Laws that way Ans True we have one onely Law-giver who is Absolute Supreme and Infallable which alone giveth us forth Laws in matters of God or the Church Nor may any other give forth other Laws that way for substance then what he first delivereth to them Yet this hindreth not but this onely Law-giver having delivered his royall mind and will therein that other Politicall Ministers of his and whom he substituteth under him to look to it that these Laws be executed should yea and ought in their Politicall way to ratefie and promulge these Laws of their Soveraign and ours and improve their utmost power Politically to incourage such as shall Externally at lest observe the same or discourage such as shall openly and obstinately transgress the same Civill Magistrates are Earthly Gods under the God of Heaven and Earth Psal 82. and are according to God to improve all their power for God and against open scandalous sinners against him And one chief part of their power being Legislative power they are in their Politicall way to improve that power for God as well as to put forth their remunarative or vindicative power actually for God in matters of God or man of Religion or Righteousness of the first or second Table both Tables being committed to their keeping as their Politicall charge 2. God onely gave Laws to his Church in matters of God of old and was the onely Law-giver yet alowed the name of Lawgiver even in respect of Religion also to Moses
acted by the outward man of each Member of the State as he is a Member of the State and as his act reflecteth upon the Civill State or its peace and good no more than the same priviledge of private Judging hindereth the Church to Iudge Ecclesiastically of what a Member as a Member of the Church is to do or not to do or hath done amiss as his act doth concern or reflect upon the Church Secondly If because each one as a Christian is in a private way to Iudge of his own act the Magistrate Legislatively and Iuridically may not determine in his Politicall way that any thing is duty or not in matters of Religion unless according to such particular Christians Iudgements then it is unlikely if not impossible that any law about Religion should be made or any politicall determination thereof given since some will be of different minds yea about fundamentalls as for example some will Iudge the Pope to be head of the Church some that Christ is not very God some that he is not very man some will hold such Incouragements to well doers should be given others will differ from them yea the like will follow in matters of the second table upon like grounds Christians therein also are to follow their own Iudgements and not other mens and whatsoever in such matters also is not of faith is sin therefore it must not be Politically determined that lying with another man wife is sin or to be punished at all by State or Church since some Iudge a community of the use of the bodies of Sisters at least to be lawfull nor must the taking away of others goods or cattell from them for others use be Politically determined or punished as evill since sundry Christians Iudge a community of such things also to be good nor must the taking away of Heretique-princes lives by Assassinates be Politically determined and punished as evill since Christians of Popish Iudgements think it a meritorious act Thirdly Then could not it not be orderly determined no not 2 Chron. 15. 13. with consent of the body of the people that such as would not seek the Lord should be put to death since sundry might judge it too harsh yea in determining thereof they implied that some would be of another mind ly open to that censure yet it s recorded to their honour that they did so Exo. 34. 1 2 3 4. These are thy Gods O Israel that brought thee out of Egypt that was their Iudgement yet Moses Politically determining otherwise of it as punishable with death ver 26 27 28 29. did well in it Ob. True you will say but the Israelites erred in either thinking or speaking so Ans Yea they did so but say we that was their particular Iudgment though erring and they as well as we must walk in the light of their own judgements and not of any others if the objection be right and therefore according to the objectors mind should not have been accused or punished Fourthly Then all Ecclesiasticall Judging of men in matters of Religion which in Iudgement and Conscience though erring men hold forth is cut off and why then did Paul wish that those should bear their Judgement Gal. 5. 10 11. since many of them held no more than what they Judged to be right Fiftly Then such mens Iudgements at least are not to be a rule to the Christian Magistrates Iudgement but as he is perswaded in his heart he also as any other Christian must do If he can make it a matter of his faith it is no sin in him Politically to Iudge what is or what is not according to the word or accordingly to be civilly punished or praised in Members of the Civil State when expressed in such sort by the outward man as it meerly concerneth the State or reflecteth upon it and this in matters of both tables and what then is gained Nay by this indefinite principle in the objection much would be lost if the Civil Christian Magistrate and State be in mind perswaded and do verily Judge that the bread in the Sacrament is turned into the very flesh of Christ that whosoever holdeth forth the contrary shall be burned at a stake must they not do whatsoever they are perswaded in their minds and if of faith to them then not fin to them to do it according to the bottom of the objection Nay but you will say their perswasion must be rightly founded upon the word which is the object of faith else it is not right Ans Very good and in that meaning your objection is no objection unless better warrant be shewed from the word why each mans Judgement is so to be his own guide that as a Member of the Civill State his Judgement also is not in a Politicall way to be ordered by the Politicall determinations of regulated Civill Authority As for the sequels urged persecution or justifying of persecutors thereby they are urged from that which is not a proper cause as if it were a cause It is not the use of such a power of Judging in regulated Civill Authority that causeth persecution for matters of the first table more than tyranny in matters of the second table but the Abuse of that power rather from the abuse of a lawfull power or privilege to reason against the use thereof is not right or regular Churches also may abuse their power and persecute a Saint of God by a wicked determination and answerable censure in a matter of God or the Church but that doth not therefore hinder but that the Church is highest Ecclesiasticall Judge in such matters The last instruction from the premises If abuses in Religion are thus to be restrained and punished by regulated Authority then are not persons in an ordinary way to be left by regulated Civill Authority to the liberty of their own judgements or consciences to profess or practise in matters of Religion according as their severall minds and spirits yea though seduced and erring shall think meet no though those persons profess the Christian Religion and the fundamentals at least thereof For the better clearing of this weighty Conclusion so many wayes opposed now adayes we shall first propound some distinctions about it and so the better state the Conclusion 1. Then let us distinguish of Liberty which according to Scripture grounds is either lawfull and regulate liberty or a liberty that is sinfull lawless and boundless Lawfull liberty is either that which is of a more civill or spirituall or mixt nature 1. That of a more civill nature is either oeconomicall or politicall properly such oeconomicall as that of servants Ex. 21. 11. Jer. 34. 10. or that of wives Rom. 7. 3. 1 Cor. 7. 36. Politicall properly such whether more generall as that of a free denison of a State or of more speciall privilege as freedom from taxes Act. 22. 28. Math. 27. 26. 1 Sam. 17. 21. Ezr. 7. 24. from going to war Deut.
where they were to be used besides every one was to offer half a shekel after the shekel of the Sanctaurie to make attonement for their souls Exodus 30. 13 14 15. and were it not convenient to have some money changers to have so many hundred thousand such like pieces in readiness for each one that needed them who though they might have either greater or lesser pieces yet possibly not such as weighed neither more nor lesse then half the shekel of the Sanctuarie But yet for all such pretended conveniences and seemingly good ends propounded those abuses were so distasted and corrected by Jesus Christ And may not all thence learn 1. That good ends propounded or pretended cannot justifie actions seemingly good but really bad nor exempt the Actours of them from the check and scourge of Jesus Christ Secondly that such are in special wise distasted and detested by the Lord Jesus who under religious pretences corrupt Religion From the ground expressed which moved Christ to do thus in that through their covetousness his Fathers house designed to holy ends and uses is perverted to common and prophane uses Learn 1. That worldlinesse or covetousnesse is and hath ever been wont to be the common inlet of corruptions in Religion whatsoever they pretended for this Temple trading the gain of their merchandize is intended 2. That worldly and covetous professours of Religion are of vile account with Jesus Christ he whippeth them as he doth their beasts out of the Temple From this Historie considered with more special reference to Reformation of things amisse in the Lords house and therein from the circumstance of the time when Jesus Christ acted thus in way of purging the Temple even upon his first solemn coming into publike view at Jerusalem after his actual entrance upon his publike work may not we learn That Reformation of things amisse in Religion are very speedily and as in the first place to be set about by such as are thereto called of God From the occasion of what Christ here did he found matters at so bad a passe in the Temple may not we learn 1. That corruptions in matters of Religion are very apt to creep into true Churches and being once let in to be connived at and tolerated These abuses were of long standing and notwithstanding those whose charge it was to have looked better to it yet Christ when he came into the Temple he findeth such corruptions there 2. That when such as are called to redresse things amisse in religion doe grosly neglect their dutie therein the Lord himself is wont some way or other to put forth his hand in purging out the same when the Priests rather further then hinder these corruptions and civil authoritie suffered the same to continue then cometh Jesus Christ with his whip and purgeth the Temple From the manner of Christs purging the Temple Learn 1. That Church Reformers work may in some particulars thereof be sometimes despicable but yet is never disdained by persons truely gracious Christ with his own hand refuseth not to gather up small cords to make a whip of them and with it to drive out men and beasts out of the Temple Reformers work is in Scripture language Refiners Fullers Hedgers Vine-dressers Shepheards Sink-cleansers work yet very acceptable to Godly ones 2. That Reformations of things amisse in Religion are to be carried on with expressions of greatest indignation and distaste as of the abuses themselves so of the instruments and of the appurtenances thereof hence Jesus Christ used a scourge hence such distaste of his expressed against the very Oxen and Sheep so abused hence also his overthrowing the money-changers tables and pouring their money upon the ground Besides the use of Christs whip was both an outward means of forcible restraint and punishment of these abuses in Religion and that in respect to persons themselves who were chief actours therein for Christ violently drave out them also with his whip and therefore Matthew relating this act of Christ as renewed a second time Matth. 21. 12 13. He onely mentioneth Christs casting out both all them that sold and all them that bought in the Temple and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there and here denoteth some special violence he cast them out as a stone out of a sling the word is oft used in Scripture to expresse some violent way of dealing It s frequently used in Matthew Chapter 8. and 9. and 10. and 12. for casting out of Devils It s used for casting out the unprepared guest into outer darknesse Matthew 22. 13. and for casting out the unprofitable servant Matthew 25. 30. and for casting out the bond-woman and her sonne Gal. 4. 30. and for expelling of Paul and Barnabas Acts 13. 50. c. And may not this Act of Jesus Christ thus forcibly restraining and punishing these abuses in persons manifestly guiltie thereof afford this instruction also as clearly deducible thence That corruptions in religion outwardly breaking forth and expressed they may yea and must be restrained and punished by such as are thereunto called Now this being a point of much weight and albeit abundantly attested and confirmed by Scripture yet now adayes too too much disrelished and opposed I shall God willing propound it to further consideration and disquisition Onely before I leave this considerable and memorable example of Christs zeal this way It will not be amisse to set down the judgements of sundry godly learned writers touching the way and respect wherein it may be said Christ did act thus and how farre forth this Act herein is presidential or imitable Pareus upon Matthew 21. 12 13. where the second time of Christs purging the Temple is recorded saith This example cannot be drawn into imitation by every private man because they can in no wise say that the Temple is their house but such to whom the house of God is given and commended by vertue of their Office As are Princes and Pastours and Governours of the Church who as they are to governe the Church according to the word so also in case of abuses creeping in should they reform the sinne onely according to the word Bullinger upon the same place having said that Christ did thus as a King and as an high Priest c. He would have that noted lest every private man should thinke it lawfull for him to doe the like c. And because God hath not armed every ones hand private persons and such as are not in publicke authoritie are rather to oppose it with their tongue and to sigh and crie before the Lord till he afford remedie thereof he denieth it as imitable by private but yields it as imitable by such as are in publick authoritie D. Tossavus in loc It may be demanded saith he whether it be not enough to purge the Temple or Church from corruptions by word and doctrine and why Christ did it by fact also and by any force It is answered saith he that by this
abuses is either immediately Divine as when by divine vision revelation prophesie inspiration instinct and the like or that which is mediately divine in respect of God the Authour but immediately humane in respect of man designing and inviting Now let us in the second place lay down some Conclusions 1. Negatively what may not be done this way 2. Affirmatively what may and must In a negative way we say 1. No private person now in these dayes under any pretence whatsoever may take upon him to restrain and punish Corruptions in Religion in those who are not under his personal charge Calls which are immediately Divine are now ceased men are now to look for a call from man and by man to act in way of restraining and punishing the faults of others which are not under them either as Parents Guardians Masters Tutors or the like It is rash zeal zeal without knowledge to do any thing that way without the bounds of ones particular calling in the limits whereof every one should abide with God 1 Cor. 7. 20 24. It tendeth to confusion in Churches and Common-wealths and God is no Author of that 1 Cor. 14. 33. In those dayes when God was pleased to give forth sometimes extraordinary Calls to such work yet those zealous Levites await their call from him whose proper work it was in a forcible and corporal way to punish such abuses even from Moses the Magistrate Exod. 32. 26 27 28. and Deut. 33. 9. compared Uzzahs sad punishment by the Lord even in those dayes for putting forth his hand to stay the Ark from falling having not a call thereunto 1 Chron. 13. 9 10. is of publick Admonition to all of us to take heed we break not the bounds of our calling this way out of a pretence to preserve Religion from Injuries he that so useth the sword shall perish by it Matth. 26. 52 53. 2. No Civil Authority whatsoever nor persons thereto called Conclus 2. may as persons in Civil Authority curb or punish abuses in Religion in any Ecclesiastical manner or by meanes properly Ecclesiastical as excommunication or the like What he who is a godly Ruler may do considered as a member of a particular visible Church with joynt concurrence of the Church whereof he is a member is another case Christ never gave the power of the keyes to any Civil Common Wealths or Kingdomes as Civil Societies but to his Church as an Ecclesiastical society Matth. 16. 18 19. and chap. 18. 17 18. 1 Cor. 5. 4. nor on the other hand may Churches or Church Officers take upon them to restrain sentence or punish Church abuses or corruptions in any external forcible way or by any corporal punishments as Imprisonments Fines Mulcts Stripes Sword Whip Fire Faggot or the like And in vain do the Rhemists in their glosse upon that Scripture in Joh. 2. 13 14 15 16. plead for their Father the Pope as having ground from thence to make use of both swords the temporal and the spiritual sword Even Peter himself whose Successour he falsly pleadeth to be he may not use the temporal sword no not when pretending zeal in the cause of Christ his Master but is chidden and threatned by Christ for it Matth. 26. 52. the Church of Rome and all her Officers must subject themselves to Civil Authority and if they themselves do any manifest evil they are to fear the Magistrates sword Rom. 13. 1 2 3 4. which with the rest of the Epistle is directed to the Church at Rome Chap. 1. 7. the ordinary use of the Whip and Sword is a Lordly and Masterly Act it is one exercise of a Lordly Dominion and Authority and it may not be so with Peter or any other of Christs Apostles or their Successours Matth. 20. 25 26. where if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be evaded as understood of any tyrannical use of such power Luke in his 22 Chapter verse 25. taketh off all scruple when he saith of the Kings of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they barely exercise Lordship and authority over you namely in their Civil way he addeth vers 26. but it shall not be so with you you may not imitate them in any such use or exercise of their power Nor was the Question moved to Christ by the Disciples who should be tyrants over the rest but who should have Dominion over the rest to which Christ answereth It shall not be so with you 3. Neither Civil nor Church power may curb or punish a mere supposed Corruption in Religion but that which is so really and manifestly appearing from grounds of the Word the contrary is condemned when men are made offendors for a word rightly uttered by the just Esay 29. 21. when Assemblies shall ignorantly and rashly passe censures out of a bare supposal of service therein done to Christ Joh. 16. 2 3. they that kill you shall think they do God good service 4. Neither the one power nor the other may censure and punish real corruptions in Religion till breaking forth into outward expression and brought into more open view for then they are Judicially certain then they are of legal proof then they are scandalous and Infectious Hence that Law about civil punishing corruptions in Religion Deut. 13. 13 14 and 17. 2 3 4 5. If it be told unto thee and thou hast heard it then shalt thou enquire diligently and if it be true and the thing certain that such abomination is wrought in Israel then shalt thou bring forth that man or woman and stone them c. 5. Though such as are in place may be and should be in a holy wise jealous and carry a more watchful eye in case of hints given of such corruptions as creeping in amongst them as were the heads of the Tribes upon some information given touching a new Altar made by the two Tribes and half Josh 22. 11 12 13 14. and as was Paul in his way of the Church of Corinth 2 Cor. 11. 2 3. yet is it not meet by any external violent means as by Oathes ex officio close Imprisonments wracks Strappadoes and other preposterous wayes of Inquisition to bring that under Censure which Gods providence ripeneth not for it Neither Claudius Lysias the Centurion nor Felix nor after him Festus the Governour of the Jewes would any of them use any such wayes to extort self-accusations so contrary to the light of Nature and Law of Nations from Paul a supposed and accused Delinquent many wayes See Act. 22. 30. and 23. 28 29 30 35. and 24. 22 23. and 25. 5 7 8. 6. Although the Corruptions in Religion may be manifest either to the Civil or Church Court yet not actually punishable till sufficient meanes of conviction be used Thus did the Heads of the ten Tribes although preparing to strike and punish that Innovation and new way of Religion as was supposed yet what
understand the persons rather so offending which must be so taken as Hereticall persons blasphemers and such like Whence false Prophets compared to Foxes Ezekiel 13. 4. Concerning these the Churches well beloved Canticles 2. 10. Even Christ the Churches Spouse whose Dove is the Church Verse 14. He giveth this order Verse 15. Take ye us the Foxes Whether the speech he utter were in his own name as some think or in the name of the blessed Father and Spirit also as others think or whether spoken with respect had to his Spouse the Church Take ye us that is for me and my Church or for my sake and hers or on my behalf and hers yet to be sure Christ spake this as Spouse to the Church his welbeloved Dovelike Spouse and so he spake it as head at least as political head of the Church and so also as Mediatour and therefore what herein he injoyneth is to be the more observed undeniably holding forth First That this is a charge of Christ as Mediatour unto all such who by place and office under him are to restrain and punish not by the use of a spiritual rod or sword so much as are Church Officers but specially by the use of the temporal sword as our Civil Rulers who in their political way are here injoyned forcibly to take such corrupters and disturbers of Religion as well as of good manners Secondly That such taking of such Foxes is in the nature thereof a special service to Christ Jesus as Mediatour and Political Head of his Church Yea and to the blessed Father and Spirit in whose name and to the Church it self also on whose behalf he may seem to speak not thus Take ye for me but thus Take ye for us the Foxes yea the least of them which may seem not to do so much hurt as others the taking of all sorts of such Foxes then who by their tenents or practises do hurt and spoyl in the Churches or the restraining curbing and punishing of them in some external forcible way this must needs be very acceptable service to the Lord. So Numb 25. 11. 1 2 6 7 8. verses compared that extraordinary act of zeal in Phinehas corporally punishing not merely an act of corporal fornication which then was not of it self death though Adultery was but a joynt act of spiritual whoredome too in that Idolatry there mentioned which then was punishable with death by the civil Magistrate in an ordinary way Deut 13. 17. I say this that he did is by God reckoned under this head as for him or for his sake vers 11. while he was zealous for my sake and vers 13. because he was zealous for his God God then looked at himself as in a very special manner both concerned and respected in that service of Zeal All which places thus cleared may help to expound that Psal 2. 10 11 12. where the Kings and Judges of the earth are required to serve the Lord the Son Gods Anointed vers 6. Now this service being not injoyned them as men barely but as Kings even Kings upon the Throne Job 36. 7 11. compared It cannot be restrained to service in common with other godly persons but looketh also to Authoritative service as Civil Rulers Whence this Argument may be formed in reference to that before spoken All Authoritative service whatsoever of civil Rulers unto Christ is by command required of them For serve the Lord that is Christ is indefinite and so extendible to all such service also but as hath been before proved forcible restraint and punishment of corruptions in Religion by the temporal sword is one special part of such service therefore forcible restraint and punishment of corruptions in Religion by the use of the temporal sword is by command of God required of Civil Rulers And it must here further be noted to what times this Psalm must be referred the comminatory and threatening part of the Psalm vers 1 2 3 4 5. Peter applyeth to the times of the Gospel Acts 4. 25 26 27 as is that Psal 2. 9. by John Revel 2. 27. 12. 5. and 19. 15. The Instructive part of this Psalm as that vers 7. is by Paul applyed to Christs Resurrection Acts 13. 33. that verse 8. concerning the Heathen or Gentiles becoming Christs possession and the utmost coasts of the earth his Inheritance all will yeeld must respect the times after the partition Wall twixt Jewes and Gentiles was broken down and the Gentiles made the Lords habitation Ephes 2. this was the time to which that Now verse 10 11. looketh Be wise now ye Kings serve the Lord with fear Kisse the Son c. verse 12. namely thus risen and reigning as vers 6 7 8 9. do expresse So then it was not a Mosaical Injunction respecting the Kings of Israel and Judah who might be types of Christ but it is a command lying upon Gentile Rulers in the dayes of the New Testament to serve Christ with their Authority in restraining and punishing corruptions in Religion And the Argument hence is undeniable That Command of God which is expressed with peculiar reference to Gentile Rulers which should rule after Christs Incarnation that command must needs be of force in the dayes of the New Testament But this command unto Princes and Judges in their Authoritative way also to serve Christ is of that nature or is referred to the dayes of the New Testament therefore that Command is of force or bindeth in these dayes of the New Testament The Proposition is evident because the Commands of God must needs bind the persons respected and intended in those very commands The Assumption was before cleared So that the Conclusion remaineth undeniable and there wanteth not now a binding command of God requiring such Authoritative service of Christ by Civil Rulers as that is and was proved to be namely Authoritatively to restrain and punish such corruptions in Religion A second Reason of the Assertion is taken from the end to Reason 2 which the Civil Magistrate is appointed of God whether that end be more General or Special In the General he is appointed for the good of such as are under his subjection he is the Minister of God to thee for thy good Indefinitely Rom. 13. 4. whether that good be natural as life and safety of their bodies or moral as temperance chastity honesty and the like or civil as civil peace civil liberties mens Lands goods estates c. or Spiritual as the free passage of the Word and Ordinances of God the purity of all the worship of God and of the Doctrine and Discipline of Christ dispenced and the like Now if God make the Civil Magistrate the Minister of all this good to the subjects then hath he armed them with civil power in a civil way and by political meanes to promote that good of the Subjects and to rescue from whatsoever externally breaketh forth tending to impair that Good of the subjects and who seeth not that
Mahomet this also should be Christs Kingdom in a special respect because they tolerate all religious and amongst others the true Christian Religion Surely then by the Saints praises here for this authoritative service and subjection to Jesus Christ before mentioned it appears to be in the dayes of the New Testament not alone lawful but a praise worthie blessing of grace A fourth Reason of that assertion is taken from the zeale Reason 4 foretold to be in inferior Christians in the purest times of the Gospel whereby they should provoke civil authoritie to such a work as the use of the civil sword to curb and punish persons notoriously guiltie of corruptions in Religion Zacharie prophesieth of times when those both of the ten and of the two tribes shal be brought on to Christ and their Rulers with them whence such holy mourning of that Tribe of Shimei and of the other families yea and of all the land together with that of the inhabitants of Jerusalem Zech. 12. 10 12 13 14. compared and as that in the people so in their Rulers those of the house of David mourn over Christ crucified also verse 10. and are such as the Godly can safely confide in vers 5. 6. Now in that very day and time when it should be thus with them as the Lord will purge them by the bloud of Christ from their sin Zech. 13 1. so in the same dutie shal they be all zealous to purge the land from all corruptions in Religion which may provoke the eyes of Gods glory Zech. 13. 2 1. and if notwithstanding exemplary punishments that way mentioned verse 2. Any under pretence of the name or of ground from the word and counsel of God shall hold forth false Doctrine then as verse 3. If any shall yet prophesie or speak lies in the Name of the Lord his father and his mother that begot him shall say unto him thou shalt not live for thou speakest lies in the Name of the Lord and to shew that it is no rash threatning of capital punishment for such false Doctrines they will be active also to bring them to condigne punishment for so it followeth His father and his mother that begot him shal thrust him through when he prophesieth Nor can these punishments of corruptions in Religion in persons notoriously guiltie thereof be meant of punishments immediately Divine by some immediate stroak of God or Christ for the father and the mother in some cases thrust them thorough verse 3. In other cases they are branded and wounded in the hands by their friends verse 6. Nor yet are they ecclesiastical punishments or censures here spoken of for what have Churches or any Church members as such to doe to slay persons or to thrust them through or to inflict upon any delinquents visible corporal punishments such as leave their marks in persons hands as verse 3. and 6. expresse Nor yet are these corporal punishments of such persons meerly aeconomical and parental corrections of their children in a private way unless any will say that even in times wherein godly civil Rulers who put forth their civil power of the sword against open enemies Zech. 12. 5 6. are to be had and made use of godly parents may execute death upon their children for holding corrupt Doctrines without making use of civil authoritie for that end It remaineth therefore that the punishments here mentioned are such as are of a civil and political nature by the use of the authoritie of the civil Magistrate whereas even godly parents and friends shal be active and shal in a sense punish them after that manner of witnesses against them having been convented convicted and censured by lawful civil authority alluding to that Deut. 13 6. where when a man or womans son or daughter c. should be themselves corrupt in Religion and seek to corrupt others they were not to conceal or spare him but they were to kill him verse 9. which is expounded by that following Thine hand shall be first upon him to put him to death and afterwards the hands of all the people which is further expounded in a like case of capital punishment of a persons worshipping Idols c. Deut. 17. 2 3. As he must die for it upon legal proof ver 5. 6. so verse 7. It s said The hands of the witnesses shall be first upon him to put him to death and afterwards The hands of all the people So that a private man or woman in such cases did regularly stone and kil another as giving in casting evidence against him for his fault and then as witnesses by order of that politie did cast the first stone at him and so killed him and as much and no more is here held forth as orderly in the dayes of the Gospel This use therefore of the coercive and vindicative power of civil authoritie in matters of the first Table is the more observable as that which wil be called for by the Saints in the best times and likewise exercised by godly civil Rulers even when the Jewes shal come home to Jesus Christ and observable it is who it is that ingageth that these things shal be so done even the same Jehovah mentioned Zech. 12. 1. Who saith verse 10 That he will powre out the spirit of grace and supplication upon them and they shall look upon me whom they have pierced and they shall mourn for him which John applieth to Jesus Christ the Son of God John 19. 17. and Rev. 1. 5 6 7 This same Jehovah saith Zech. 13. 2. I will cause the Prophets and the unclean spirit to depart out of the land By Prophets are understood such as vers 3. Prophesie lies in the Name of the Lord. By the unclean spirit is meant that pack and knot of corrupt Teachers which then shal arise to hinder that glorious work of the puritie of the Religion of these times by their several false Doctrines so 1 John 14. 1. Trie the spirits namely the Teachers or the Doctrines of your Teachers and every spirit that confesseth c. That is every Teacher that so confesseth figuratively noting the effect for the impulsive cause every Teacher and the Doctrine he teacheth cometh from some spirit either pure and holy as is the holy Ghost or unclean and impure as is the Devil Hence corrupt doctrines called doctrines of Devils 1 Tim. 4. 1 2 3 4. Now Christ here ingageth to curse his peoples land to be rid of these false Teachers so that so far as political Governours in the civil sence of the converted Jewes shal rid their land of such false Teachers whether they doe it by banishment or death according to their several demerits the Lord Jesus owneth their juridical vindicative acts as his acts he causeth this That Government is Christs Government as John phraseth it Revel 11. 15. he banisheth when they do it he killeth them and thrusteth them thorough when they do it or if their punishment run not so high but
him or as any tyrannicall course of his but as one peece of his right guided politicall wisdom justice and power as the context sheweth and this course he took is recorded in his commendations and as his comfort in his very trouble before Moses his Judiciall or Ceremoniall Lawes were made for after them that sacrifising so approved of by God chap. 42. had been unlawfull to be performed by such as Job was who was not under that religious State and Church polity of the Jews Levit. 17. 8 9. It was a capitall offence for any Jew or stranger among them to offer sacrifice unless he brought it unto the door of the Tabernacle See more in the Notes of Junius and Tremellius upon the first of Job But for the further clearing of this from all gainsaying of others let us first lay down some distinctions and then the conclusion respecting this 1. Then there is the divine Rule of Judging which is the Scripture the Judge of all Controversies and the act of Judging what is or what is not according to the Word Herein quaeritur who is Judge 2. There is an absolute supreme praetorian and infallible Judge thereof which is no other but Jesus Christ and his Spirit speaking in the Word and there is a visible limited subordinate and Ministeriall Judge what is or what is not according to the Word of which quaeritur who is Judge 3. There is a more private Judging thereof whether apprehensive discretive directive or corrective proper to each particular Christian in respect to his own particular actions and of which there is a publique judgement of what is or what is not according to the Word of which quaeritur 4. There is an Ecclesiasticall and there is a Politicall or Civill judging of what is or is not according to the Word Ecclesiasticall judging is either by virtue of Office defining Ecclesiastically what is the counsell of God as is that of Church Elders or by virtue of Ecclesiasticall deputation and designation as that of the Synod and members of it or by virtue of Ecclesiasticall union and communion as that of the Church colectively and the members distributively considered 1. Cor. 10. 15. I speak as to wise men Judge ye the present quaere is of political Iudging also 5. Politicall Iudging in such matters is either that which is in the politicall Law-makers whether in any stated standing higher Civill Office or otherwise as in Parliamentary and Generall Courts or the like or that which is in higher Civill Officers in a state we look at both 6. Authoritative politicall Iudgement is either Definitive Authoritatively stating in a politicall way what is or is not to be acted by the outward man in weightier matters of a religious State-concernment whether of first or second Table or preceptive injoyning those politicall determinations with respect to Civill incouragements or punishments Both which acts of politicall Iudging are appliable to State-lawmakers onely de Iure they are limeted to the sole rule of Iudging even the whole Scripture 7. There is a Iudging what is true or false to be believed or not simply as teaching and binding conscience with reference to Spirituall and Eternall rewards Which is the Ministers business officially and each Christians work privatly and personally and is not the Magistrates work as a Magistrate There is a Judging what is to be professedly believed and maintained as true or false with reference to Civill rewards or punishments And thus the Civill Magistrate Judges 8. There is a Judging what is or not to be done by soul and body both in reference to inward sence and Divine Approbation or rejection Officially the Ministers work in a private directive and discretive way each Christians duty There is a Iudging what is or not to be acted or expressed by the outward man with reference to Civill rewards or punishments proper to Magistrates 9. There is a Judgement what is or is not a Christians duty either onely as Godly or onely as a Church member diversly appliable to Churches Church-elders and private Christians and there is a Judging what is or is not the duty of a Member of a Christian State as a member of that politicall society to be ordered or curbed thereby Appliable to the Civill Magistrate Conc. 6. That regulateed Civill Magistrates and higher powers have not alone a Judgement in Common with other Christians and Members of Churches considered as Christians and Church members what is or is not according to the Word but as Civill higher powers Magistrates also have a publique politicall Judgement both Definitive and Preceptive what is or is not to be acted or expressed by the outward man of each particular person whatsoever coming under their jurisdiction as those persons are politically subjected to that Civill state and as those their acts reflect upon the body politique This caution here annexed that in all matters of difficulty respecting Religion higher Civill powers be not too sudden in determining the same without the best counsell first had therein of those who are over them in the Lord according to the second Conclusion before mentioned pag 67. ever remembring that regulated Civill Magistrates may not politically determine that to be according to the Word in the letter or consequence of it which is not Scripture proof Josh 1. 7. The Conclusion thus stated and cautioned I doubt not will stand as Scripture proof against all objections to the contrary R. 1. Because as much is yeelded in effect even by opposers of Magistraticall Judging as 1. That they may make incouraging Laws in matters of God and of the Church surely then they may so far determine of the matters of God and the Church which they are that they are to be incouraged as such matters of God or of his Church and what incouragements are due to the same And surely then they are to be equall Judges in the other part of distributive Justice respecting matters of God or of the Church which fall under vindicative justice as Rom. 3. 3 4. proveth The same Rulers are in a Civill way to be a terror to evill works which are in a like way to give praise to such as doe well 2. It s yeelded in matters fundamentall and such as are set down in so many words in Scripture and why not as well to judge in other matters set down by clear and necessary consequence as are many weighty matters reducible to the four Commandements of the first Table of which the Civil Magistrate is a keeper and had need be allowed his politicall Judgement what is or what is not his politicall charge which he is to keeep 3. It is yeelded in matters of the second Table yet that Table also is as well a part of Scripture and therefore all the duties expresly or consequently therein commanded and the prohibition of the sins in like sort forbidden in those six Commandements are so far forth Scripture as they are reducible to Scripture or to any
〈◊〉 〈◊〉 restraine them The second branch is as evident that it is a toleration of that which tendeth to break the peace c. for errours and such like corruptions in religion trouble the Churches which are the choicest societies in that polity hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you speaking of seducers and Acts 20. 30. they draw away or rent away as members from the body disciples after them hence that reasoning of Paul 1 Cor. 11. 18. I hear there are divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schismes amongst you which he proveth vers 19. thus For there must needs be heresies amongst you c. as if the one is a necessary cause of the other where there are heresies amongst Church-Members there will be Schismes True it is Churches have their wayes of healing such evills in their members as they have to heale other scandalous evills in them as drunkennesse lying c. but that hinders not Gods civill ordinance of the Magistrates coercive power also more in the one then in the other yea errours and heresies are wont to breed troubles and divisions in civill societies Hence those seducers and their followers who turne the grace of God into wantonnesse Jude 4. and are filthy dreamers vers 8. are branded for seditious persons in Common-wealths even such as come justly to perish as sometimes seditious Corah did vers 11. perish in the gain-saying of Core Hence those black brands of seducers who have a forme of godliness that they are traitourous heady high-minded truce-breakers false accusers fierce c. making their times perilous 2 Tim. 3. 1. 3 4 5. and that he speaketh that of seducers vers 6 7 8 9 13. declare Hence those also in Jude are branded for murmurers and complainers Jude 16. ever and anon quarrelling against matters in Church and State 1 so Tim. 6. 3 4. the very fruits of false doctrines are reckoned to be envy strifes railings evill surmises and perverse disputes and as that Apostle reckoneth those fruits of the flesh Gal. 5. 19. as concomitants so doubtlesse by purety of proportion those adjoyned v. 26. contentions seditions Heresies c. those Antichristian seducers Revel 16. 13 14. are persons of turbulent spirits in civill states stirring up to warres and the like that Impostor and seducer Theudas mentioned Acts 5. as a murtherer and seditious person Histories ancient and moderne are full of examples of this nature of persons of corrupt Principles in religion becoming movers and Abettors of civil Seditions The third branch that it is a toleration of that which breaketh religious States hedges and walls c. appeareth that hedge Job 1. 10. Zech. 2. 4. 5. and wall of fire of Gods gracious protecting providence over such a State is undermined by such things As Adam was naked in that respect Gen. 3. 10. so was the State of corrupted Israel naked Exod. 32. 25. before their Idolatry was punished Moses saw that they were naked and as a meanes of recovery of their wonted covering he commandeth the civill execution of Justice upon some for terrour to all the rest vers 26 27. those fox-like false Prophets Ezek. 13. 4 5. let alone did spoile the vines and break the hedges and saith God both to Church and State Rulers Yee have not gone up into the gap neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. Their care should have been to have prevented such breaches thereby but yet though the hedge was broken a gap made and warre from God prepared against them all might have done well enough had not State and Church Officers both been too indulgent and remisse in punishing the causes of such mischiefs Hence also when such corruptions in Ministry and Worship mentioned Ezek. 22. 26 27. are let alone verse 30. we read of a gap made and no man of Authority being found to make it up for the Land that God should not destroy it Therefore saith God vers 31. I have poured out 1 Kings 11. 1 2 3 4 5 6. c. mine Indignation upon them Corruptions in religion connived at and too much countenanced by Solomon in his wives rent that Kingdome in pieces whence by punishing such corruptions in religion evill is said to be put away from Israel Deut. 17. 2. 3. 7. as if otherwise Israel had been exposed to that evill R. 7. Such a toleration of such corruptions before mentioned it interpretatively by God himselfe a kicking at Religion and honouring of such as hold forth and practise those corruptions in religion above the Lord himselfe and therefore undeniably not to be yielded unto by regulated civill Rulers the consequence none but profane spirits will deny the antecedent is evident by that 1 Sam. 2. 12. to 16. compared with 23 24 25 29. verses It was a corrupt religious custome to snatch out in that sort what first came to hand and forcibly to take the fat of the peoples sacrifices for the Priests use the matter was not fundamentall nor contrary to the light of nature but very justly offensive to God and men ver 17. Eli is told of all that as well as of other sins of his sons against the second Table he chideth them a little as a father but doth not as he was a Judge 1 Sam. 4. 18. He judged Israel forty yeares punish'd them according to their deserts he is indulgent they are let alone what is Gods censure of this v. 29. Wherefore kick yee not Hophni and Phineas only but Eli too at my acrifice and at mine offering c. and honourest thy sons above me to make your selves fat with the choicest of all the offerings of Israel God instanceth in this his indulgence towards his sons in that matter of that corrupt religious custome onely as if that was as vers 17. of most heinous guilt before him the sin of your young men was great before the Lord and it is observable since there is a purity of proportion Such Rulers as can be indulgent to gâ—osse errours and corruptions in religion in Gods worship and sacrifices they little regard Gods truth or worship they kick at iâ— in Gods account and if they will needs bâ— soever-tender of such as are not fit objects of their tendernesse they shew little tendernesse of Gods name truth worship or honour they it seemeth more regard them and their ease c. then God thou honourest thy sons above me now who would be so thought of by the Lord. R. 8. Such a toleration of such evills mentioned causeth the very evills themselves to be charged upon Rulers and bringeth the wrath of God upon them also ergo not to be yielded to by any godly wise Rulers the consequence none not prodigall of Rulers welfare will deny The Antecedent appeareth Solomon is said to goe after Ashteroth c. which as its thought was onely in respect of his connivence at and
countenancing of such abominations in his wives To be sure God guided Nehemiah to contend with the Rulers for those corruptions in neglect of the Ministry of their Sabbath duty Nehem. 13. 10 11 12. 16 17 18. compared as if that where such things were and not seasonably and suitably restrained and punished by them those became their sins hence that indulgent Judge Eli is put in yee have made your selves fat with the chiefe of the sacrifices 1 Sam 2. 29. yea but verse 12 13 14 15 16. with 17. It is said to be the young mens his sons sin Answ True but laid upon him too who should have redressed it but did not and hence he also is punished as the sequel vers 30 31. c. shewerh so in these carelesse sheapheards the wandrings and evills of their sheep lost thorough their neglect of seasonable prevention thereof are charged upon them Ezek. 34. 10. I will require my sheep at the sheapheards hands saith the Lord. Observable is that place in Hosea 5. 10. compared with chap. 1. 1. The Princes of Judah were like them that removed the bound wherefore I will poure out my wrath upon them like water not alone Ahaz who did grosly transgresse in bringing in another altar for offerings then God had oppointed 2 Kings 16. 15. 16. c. but more Princes of Judah saith Hosea were such Now chap. 1. 1. he prophesied in the dayes of Vzziah Jotham Ahaz and Hezekiah Kings of Judah as for Hezekiah he was rather exact in point of Reformation yea even of what other Princes before him had omitted in theirs 2 Kings 18. 3 4. 2 Chron. 29. 30 31. It must then fall upon Jotham and Vzziah one or both since Princes of Judah were as those that brake their bounds even in Hosea's time but how was Jotham such a one in matters of Religion of whom that is testified 2 Chron. 27. 2. 6. He became mighty because he prepared his wayes before the Lord his God and vers 2. he did that which was right in Gods sight as his Father Vzziah had done Answ The people did yet corruptly namely in matters of God which he suffering the blame thereof is laid upon him as one blemish in him and 2 King 15. 34 35. this corruption in the people is mentioned more clearly speaking of Jothams reigne it s said and he did that which was right in Gods sight as his Fathâ—â—Vzziah had done what then was his blemish Ans Howbeit â—â—e high places were not removed the people sacrificed and burnt incâ—â—â—e still in the high places not to Idols that assuredly he would never have indured in them but as 2 Chron. 33. 17. to the Lord onely not in Idâ—latrouâ— high places but in such which were formerly devoted to God and of acceptable use as Rama Gibea Gilgal Gibeon c. which the people might in both respects thinke well of but being let alone and connived at in thâ—â—e it s charged upon Jotham and so upon Vzziah before him 2 Kings 15. 34. and though they were but as those that brake the bounds and did not themselves so directly set up false or corrupt worship but suffer a little way in others therefore saith Hosea from God as in their times still to come I will poure out not I have poured out upon others upon them my wrath like water R. 9. Such a Toleration of such evils which make men abhor Religion and speak evill of the way of truth by reason of them yea which are in ordinary way destructions and ruine to such as obstinately persist in them ergo not to be yielded to by Regulated Civill Authority The Consequence will not be denyed unlesse such Rulers should bear such Abhorring to come upon Religion or scandall to Gods truth and way or ruine to their subjects The Antecedent appeareth by that instance in those corruptions connived at in Elies Sons which made men abhor the Lords Offring 1 Sam. 2. 17. and by that 2 Pet. 2. 1 2 3. speaking of Heresies vers 1. he addeth And many shall follow their pernicious wayes or destructions by reason of whom the way of truth shall be evill spoken of or blasphemed R. 10. Such a Toleration of such like corruptions in matters of Religion in such as so pertinaciously hold them forth is a like Toleration of such who spoile the Vines under such Rulers charge of Wolves which spare not the Flock over which they are politicall Shepheards of spirituall Sorcerers be witching them of so many Jezabels which seduce their people Ergo not to be allowed or yielded to by Regulated Rulers The Consequence is evident unlesse any would have such Rulers to be so unfaithfull in their charge or carelesse of their duty respecting their people The Antecedent is grounded upon Scripture they are Foxes spoiling the Vines and rather to be taken downe by civill officers of a professing State then Cantic 1. 2. 16. let alone in that way of spoiling so are they such Wolves not sparing the Flock of the Churches which are also politically under their care Acts 20. 30. with Ezek. 34. 8. 10. before explained so are they Sorcerers Revel 22. 15. Without are Sorcerers 2 Tim. 3. 13. Evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inchanters such as can by sleights of the Devil deceive the eye hence that of such Gal. 3. 1. Who hath bewitched you that you should not obey the truth They are also as Jezabell whom God will punish if men faile in their duty Revel 2. 20 21 22 23. and say the Church in a Church way was to censure such yet that hindereth not the discharge of the Magistrates duty in politicall punishing such as are so injurious to Church societies yea and the State also of which he hath a politicall charge as of old Jehu a chief Magistrate did politically punish Jezabell who was instrumentall in the spirituall whoredome of the religious State of Israel and therefore called her whoredomes and witchcrafts 2 Kings 9. 22. of whose punishment by Jehu's command read vers 33. That which is mainly objected against what we have now sayd is Object that a Christian being bound to attend and follow the dictates of his conscience yea though erring yet he not knowing so much it is to him as rightly guided and he that would out of any respect whatsoever crosse the suggestions of his conscience when he at least supposeth it speaketh right though really it doe not would as well crosse it when it doth suggest that which is right and truth Now therefore being bound to follow the suggestions of his owne Conscience if man may restrain and punish him for this though really he doe follow his conscience in any way of errour then man may restrain Christians from doing their duty yea and punish them for so doing yea since a Christian sinneth when he doth or holdeth any thing crosse to his conscience though erring Now must a Christian be punished for not sinning or because in not forbearing to
lawfully requireth it nor yet forthwith actually doe it but humbly desire time and help to be cleared in the lawfulnesse of it and afterwards give in their Answer and accordingly seriously and conscionably using the best means usually and ordinarily accompanied with the Lords speciall blessing they groundedly doe what is required So in case of such putting away a wife to which erring conscience urgeth they resolve not wholly to forbear such a thing but at present to suspend upon desire of the best information which attained they forbear now upon a well informed Conscience what they durst not have wholly refused in the former state of their erring Conscience Now if such persons through pride wilfulnesse peremptorinesse contempt falshood or false conceit will refuse the due and reall use of such means and of the ordinary way of God to help them out of this Labyrinth they refuse a manifest knowne duty and expose themselves the rather to Civil Justice 4. Because else according to the ground work layd in the objection what horrid outrages blasphemies idolatries and the like enormities can ordinarily come under the curb or lash of Civill Authority In case of murders of a Protestant Prince or person or people by Papists in whose Conscience they are acts more then ordinary pleasing to God and meriting heaven so in case of committing of filthinesse with the wives of others of their Judgements by persons of famalisticall consciences or in case of sins which yet are not against Natures light as in Arrians out of Conscience denying Jesus Christ to be the Son of God or in others out of conscience crying downe all Church Societies and Ordinances and from the same erring conscience peremptorily yea seditiously opposing and despising them and all Civill Authority which would or doth maintaine the same will you now have them punished for doing their duty in hearkning to their Consciences Oâ— for not sinning against their Consciences in not doing those things which they in conscience stand bound to doe If the Objectors say yea God forbid it should be otherwise all Civill and Church peace and priviledged proprieties are else undermined if such be not punished then have they the weight of their owne objection taken off if they say no none of them may be punished by Civill Authority but they must be left to Gods Judgement I doubt not that godly wise Rulers are otherwise minded and know and will do their duty therein Now let us also briefly clear up some few Scriptures wrested against the Conclusion Object The Parable of Tares Matth. 13. is Objected Let them saith Christ grow till harvest and therefore Heretiques Schismatiques persons otherwise corrupt in matters of Religion such in judgement and practice are to be continually tolerated by Authority Answ 1. If this prove any such matter of Toleration it must prove immunity of all the children of the wicked one of all that are to be cast into hell of all that offend vers 38. 41. All these as well as Heretiques which are but some of that sort must be let alâ—nâ— they must also all be free not alone from the Civil sword but from Church-censures yea whether the persons those tares and wicked ones within the field of the visible Church doe sin against the first Table by professed Atheisme Blasphemy Idolatry Perjury Witchcraft c. Or against the second Table by Murther Adultery Treachery Robbery or the like yet both Church and Common-wealth must let these Tares in the visible Church-field alone to the last day and dare any say so Observable it is that Christ Expounding all the rest of the Parable cometh not over that sentence againe Let them alone to the Harvest as practically appliable thereunto or enjoyning any such to be rationall 2. The drift and scope of the Parable is to shew what by Gods providence will be ordered not in this or that particular religious State or Church in it but what will fall out in the field of the whole visible Church thorow out the world over which no one Civil State or Church hath power that even in this great field taken in from the rest of the world and this field sown by God and which in a more speciall manner is his Kingdome there will be mixtures of good and bad and the rooting up not of this or that Tare or wicked person but of all the Tares in generall or of all the children of the Devil within the pale of the Church will never be till the generall day of Judgement which will be an universall and infallible kind of severing sorting and censuring and when there shall be a totall and finall ridding of them from amongst the Children of the Kingdome or the righteous Although God in the mean space by his own hand immediately and by the hands of men sometimes mediately will be cutting off this or that Child of the Devil this or that Witch Traytor Atheist Blasphemer Murderer or the like As he will be gathering in many particular godly ones as good wheat and seed into his Garner leaving the generall severing and gathering of both good and bad wheat and tares unto that generall last and great harvest day The like is held forth in that Parable Matth. 13. 48 49 50. Object That speech of Gamaliel Acts 5. is objected Let these men alone c. if of God yee cannot resist if of men it will come to nothing Answ 1. He spake this in a doubtfull newtrall way not closing with either hence he saith If it be of God and if it be of men is this therefore a ground to godly wise or regulated Rulers either to be of Gamaliels doubtfull spirit in matters of God or of the Church when all Christians are required to be established in the Faith Yea in that Doctrine of God which respecteth Church-order also Col. 2. 5 6 7. in which they are to be men of understanding 1 Cor. 14. 20. sheep who know Christs voyce John 10. 4. Or is this any ground that they should be of a newtrall spirit leaving all to God either to determine the right therein or to maintaine his owne cause and to ruinate the contrary which was Gamaliels ground of his newtrality If this thing be of men it will come to nought God himselfe by his providence will bring them to ruine Upon which ground what need is there for Magistrates to punish Adulterers or fraudulent dealers or the like for God professeth himselfe to be an Avenger of such evils Heb. 13. 4. 1 Thess 4. 10. Yea but Rulers say we are Gods Ministers to avenge such like evils And so in matters of God it is alike as was shewed in thesi it might be truly said What is of God cannot be resisted what is of men will come to nought and God is an avenger of such things he can defend his owne worship and wayes and his truth is able to defend it selfe else who would regard either yet God also would have Moses to promulge