found out by Libertines deliver from the wrath to come had not Princes need be on better grounds then Apocryphall notions such distinctions of which God in his Word never gave any foundation but besides the Apocryphalnesse of this notion that these Kings reformed Religion not meerly quae Types but as Kings and Princes over subjects may be proved thus First because Magistrates before them and Magistrates of other Common-wealths did so as is largely shown in the twelfth Thâ—sis Secondly Types were not ordained by the Politicall or Morall Law as Magistrates and their authority but by the Ceremoniall Law Thirdly for that which they say the Kings of Israel the Iews and their Land were Types of and that which by their Kings punishing Idolaters and Seducers was typified namely spiritual censures under the Gospel of Excommâ—nication and casting out of the wicked from the Churches of the Gospel 't is denied they were Types of the Christian Church in respect of the Civill State but of the Spirituall and Ecclesiasticall Government by Church Officers so the Land of Canaan was a Type of heaven not as it contained the Civill State but the Church it being a Type of Heaven before they had possession of it or their Civill State and Government set up and yet no Type of Heaven till the people of God had a promise of it 〈◊〉 is evident by laying the Scriptures of the Old and New Testament together And as for those punishments inflicted by Kings typifying the censures under the Gospel we must know that all the Spiritual Censures of Admonition Suspension Excommunication were under the Old Testament in the time of the Kings of Iudah and that not only for Ceremoniall uncleannesses but for morall and scandalous finâ— all which is fully proved by Master Gillaspie at large in his Aâ—rous Rod blossoming 2 Book 4 5 6 7 8 9 10. 12. chapters Fourthly granting what these Libertines say that the Kings of Judah were Types of Christ and in what they did they aypified Christs kingly Office yet this cannot enervate the examples of these Kings unlesse doing things as a Type and as a Morall example could not stand in one and the same person which is not so Some particular persons may be intended by God Types of Christ the highest kind of Type and their action intended to typifie speciall works of Christ and yet those very actionâ— may be Morall and binding all in such relations whose persons nor actions can in no kind be judged typicall and the reason of it is because God may serve himself of a person or office doing things commanded in the Moral law to make a type of â—nd though God intends such a man by such and such actions to make him a Type yet the man may not know so much nor intend any such thing in such actions but do all by vertue of a Morall command and for the better understanding of this let the Reader consider that in some persons the same actions may be both Typicall and Morall extraordinary in regard of the maâ—â—er and some circumstances and ordinary in regard of the matter and substance typicall as typifying Christ and what he should do and yet Moâ—all duties which he ought to do and all others also in such relations so that though some persons be Types and the things they do typicall yet they may be Morall too and so binding which though as they were typicall they may be taken away yet as they were Morall may be in full force As for example Christ was figured in Joseph Ioseph was an eminent Type of Christ in the first â—ank of Types as a singular person typifying him not as a rank or order of men by office only as those kings of Iudah spoken of and among other things he was a Type in feeding his Father and his Brethren that when advanced in the kingdome he provided for and nourished his Fathers house which typified Iesus Christ feeding the Family of God and preserving the Church alive Now though Ioseph in this action was a Type of Christ and did it typically yet not only typically but did this morally and naturally too by vertue of the fifth Commandement and sixth Commandement of childrens duty to their Parents and of preserving life and by vertue of this example of Ioseph every man in high place and rich is bound to send for and provide for Father and Brethren in a necessitous condition and suppose now a man in Iosephs condition should have Father and Brethren in want whom he should neglect and being pressed by Iosephs example to provide for them he should answer Iosephs practise was nothing to him for he was a Type of Christ and typified Christs feeding of his Church not with temporall food only but with the Manna from Heaven the word and Sacraments I aske of those who plead this Argument of typicalnesse whether this were a good Answer and if not neither is theirs against the practise of the kings of Iudah from being Types of Christ and I wish the Pleaders for Toleration would serious consider of and resolve this Question though Ioseph was a speciall Type of Christ and in this action of preserving his Father and Brethren a Type of Christs preserving his Church yet whether this action of his to his Father Brethren and their children do not bind now in the dayes of the Gospel children to their Fathers c. or whether the typicalnesse of it hath caused it to cease and in the resolution of this case the ingenuous Reader may see what to judge of the typicalnesse of the kings of Iudah and that typicalnesse of persons and actions does not presently make all such persons and actions that they cannot be examples or rules to others who are not typicall The Prophets and Propheticall office were Types of Christ as well as the kings of Iudah and yet actions they did that were some way typicall and extraordinary bind Christians under the Gospel for the substance and matter and are set before them for example as Eliâ—â— a Type and in his Prayer a Type yea somewhat in it extraordinary is by Iames propounded in prayer as a patterne and a proof of effectuall servent prayer to righteous men under the Gospel Iames 5. 16 17 18. In Hebrews 11. many are named who in their persons were undoubted Types of Christ as Noah Isaac Joseph Moses Samson David and others who if not Types in their persons yet were in an extraordinary way as Abraham Iacob Gideon Iephtah c. Now in the point of faith and patience though Types or extraordinary persons are set down for examples and patterns to Christians under the New Testament Hebrews 12. verse 1 2. I could give many more instances of Types and extraordinary persons whom in Morall practicall things matters of faith holinesse righteousnes though they did such things extraordinarily and as Types of Christ either personally or officially Christians in an ordinary way are commanded to follow
before Moses from this command of God used this sword And this law therefore God inserted in the Israelitical laws which is not now taken away by Christs coming as a mosaicall coaction because Christ abrogated not the policie and law of nature Musculuâ— in his common places De Magistratibus shewing the Magistrates coercive power in matters of religion to be so manifest a truth as that the heathen could nor be ignoraÌ„t of it concluds t is to be much more acknowledged by Christians neither is it that any man should say it s not for us Christians to harken in points of religion what the light of our nature dictates unto us but what the Scripture speaks to us of which are given for that end that we may be instructed to every good work For although in those things which concerne the mysteries of our Faith the Law of nature is not to bee consulted with but rather the Scriptures yet also-those things ought not to be contemned which by God are written in our â—earts by nature as is that law of nature whose direction both the Prophets Christ and his Apostles commend to us Is not that power which fathers have over their children of the law of nature which the Scripture also confirms And who wiâ—l deny that it specially belongs to Parents to bring up their children in true religion and the feare of God In Abraham this was praised Gen. 18. Now if wee consider the Magistrate what is hee otherwise to be accounted of then the supreme Father of all his subjects whose power is much greater then of a Father over children and therefore it belongs more to him then to a Father that be should take upon him the care of Religion and among â—is subjects set it up As for Musculus Authority which is so much urged by Minus Celsus Senenfis Sect tertia page 183. that all the judiciall lawes are by the Gospell wholly antiquated and therefore those of Deut. 13. Deut. 17. c. concerning the killing of false Prophetâ— Blasphemers I answer t is evident that is not Musculus meaning that under the Gospell Magistrates may not make lawes or punish for points of Religion for in many of his writings he pleads for this coercive power as in the second Psal verse 11. Serve the Lord with feare Let them note this place who deny kingly and saecular power that the Magistrate bâ—th to doe in the cause of religion The spirit of God admonishes Kings and Judges of the earth to serve the Lord. But hee understands it of that service which is due to the Sonne of God Let them answer here in what thing Princes ought to serve Christ if in religion there be nothing at all which ought to be done by them When therefore Princes by their power doe care that the Doctrine of Gods word be kept in the Church Idolatry and false worships taken away Ministers conveniently provided for and adversaries suppressed forbidding also that the name of God be blasphemed and â—aring that those who live godly may be safe but the wicked and turbulent may be punished do they not serve Christ then So in his commentaries on the fifth of the Gal. 12. verse he is for cutting off false Teachers by the Christian Magistrate which Mr. Goodwiâ—â— page 74. of his Hâ—giomastix confesses of him So in his Common Places De Magistratibus and De Haeresi hee pleads for at large the coercive power of the Magistrates in matters of Religion and particularly of restraining and imprisoning Hereticks yea in case they be blasphemous against God of cutting them off by death For saith hee the law of God doth not suffer a Blasphemer to live By which testimonies of Musoulus and divers others that might be taken out of his writings t is apparent whatever his meaning was of the Abrogation of the whole judiciall law it could not bee that all the commands concerning the Magistrates coercive power against Hereticks false Prophets Blasphemers were by the comming of Christ wholly taken away For whereas Musoulus his expresse judgement is though against the Magistrates cutting off by death a simple Heretick for putting to death blasphemous Hereticks his proof is the law of God doth not suffer a blasphemer to live which law was given by Moses as well as those in the 13. and 17. chapter of Deut. and I find no law spoken of or example recorded in the new Testament for putting Blasphemers to death but what hath immediate reference to that law in Lâ—vit 24. 16. or was founded on the law of nature common to all Nations Now for that abrogation of the mosaicall law in Musâ—ulus common places de legibus spoken of by Minus Celsus Senensis t is not of the abrogation of the judiciall law only but of the morall also which is equally pleaded by Musculus in that chapter and yet t is well known that Musculus was no Antinomian So that however he differed in the way of his expressions from other great Divines about the manner how the morall law in the ten commandements binds us Christians viz. not as delivered by Moses legally to the Israelites but as agreeing with the law of nature justice and equity commanding good just and holy things so far tying all men to observance Musculus explains his own meaning that the observation of the Decalogue did not belong simply to the Israelites alone but secundum quid in some respects as given by Moses upon Mount Sinai and as it contained the Tables of a Covenant made by God with Israel So farre it binds not Heathens nor Christiens but only Israelites But the things containeâ— in the Decalogue the matter of it concernes all The Decalogue so farr as to be under Moses and his Paedagogie doth not binde Christians but as it contains things agreeable or contrary to righteousnesse and the law of Christ t is in force to and therfore coÌ„mands the one and forbids the other Musculus saith he is so farre from condemning the use of the ten Commandements in the Church of God that he greatly praises their study and diligence who first brought that in for a part of the Catechisme of the Church So that notwithstanding any thing Musculus hath of the abrogation of the mosaical law Moses Laws for punishing Idolaters false Prophets Blasphemers are in force now for the generall equity and reason of them as containing matter agreeable to the rules of reason and justice as well as the Decalogue and indeed confidering what Musculus in his Tractate de legibus writes of the judiciall lawes that they are Appendixes of the morall commands inserted here and there in Moses writings and added for exposition of the Decalogue as also what he saith De Magistratibus that the Magistrates power in matters of Religion is of the light of nature nature dictates it and that the law is still in force against Blasphemers then wee cannot understand the abrogation of these lawes of Moses of punishing
the nature of those commands and examples recorded in the old Testament and indeed considering how clearly largely and importunately the Magistrates power and dutie in punishing in matters of Religion is set down and pressed by the Holy-Ghost in the old Testament it had been no wonder if nothing had been said of the new the abundant urging in the old serving for a reason of silence in the new But because this rule is so fully and judiciously handled in a late Book cald Sabbatum Rediviâ—â—um viz. A Law instituted in the old Testament not abrogated in the new is of perpetuall obligation though it have not expresse â—atification in the Gospel I shall referre the Reader thither where he shall find many grounds brought to prove it extracting only one passge out of the Book Whatsoever Law in once delivered to the Church and accordingly recorded in the Law Booke the holy Scriptures even of the old Testament whosoever would claim exemption from it whether particular Person or Church must produce some what to prove that that Law is now under the Gospel repealed or at least expired more then bare saying that it is no longer in force It is so in the statute Law of our Kingdome and of all Kingdomes if a man can alledge for himselfe in point of Right or Priviledge or the Kings Councell for the Kings Rights and Pâ—erogatives any statute that was once made it stands good for all purposes unlesse they who would gainsay it can alledge and prove that such a Statute is out of date by expiration or repeale So that the proofe lies originally upon the refuser of the Law and they that would maintaine it and urge it need plead nothing more then the enacting of it once till the abrogation of it can be verified and if it be so in the Statutes of men and the positive Lawes of Kingdomes much more in those of God whose Authority in unquestionably more absolute and whose wisedome Holinesse Justice and Goodnesse is infinitely beyond that of all Princes and States in the world 3. T is granted Princes and Magistrates under the old Law before Christs comming had a coercive power in matters of Religion and did punish Blasphemers c Now 1. seeing they long had it can any proofe be brought how and upon what occasion it was taken from them can any man shew any text out of the new Testament where Christ and his Apostles took away this power from Princes or declared that however under the old Seducers and false Prophets were to be dealt with by the Civil powers yet not under the new but only with the word of God Bullinger in his fifth Book against the Anabaptists chapter 3. page 169. pleading for Magistrates power in matters of Religion speaks thus to them Are Princes and Magistrates of the new Testament endorred with lesse Spirit and power then those of the old Or in what place have Christ and his Apostles removed Christians Princes from this power of Magistrates Whatever reasons or grounds any way or in any kind there were under the old for this power of Magistrates the very same remaine now were errors and Heresies then deadly and damnable so they are now were they then spreading as a Gangrene and corrupting many so they do now were they then hateful to God so they are still were false Teachers in those times unreasonable perverse obstinate not to be convinced by words behold they are as froward and desparate in these were Princes and Magistrates then to be zealous of Gods honor and to serve the Lord not only as private persons but as Magistrates so they ought to be now and t is by the Spirit of God foretold they should Now where there is the selfe same reason there is ever the selfe same Law and Equity both under the Law and Gospel for the further proofe of which the Reader may consult Master Prynnâ— Sword of Christian Magistracy supported pag. 21. 22 23 2. It cannot seem reasonable that all other relations Parents Masters Husbands should have the same authority over their children servants wives under the Gospel as they had under the Law and that in spiritual things and the Christian Magistrate should not nay that the Power of Parents Masters Husbands should be confirmed strengthned and more largely set forth Ephes 5. 22 23 33. Ephes 6. from verse 1. to 10. Col. 3. from verse 18. to 23. 1 Pet. 2. 18 19. and the Power of Magistrates only taken away Musculus in his common places De Magistratibus speaking of the power that Fathers have over their children in matters of Religion reasons from thence that to the Magistrate the supreme Father of all his subjects whose Power is far greater then that of a Father the care of religion more belongs then to Fathers In Magistrates there is an Authoritie of supereminencie excelling all then which there cannot be a greater on earth Therefore shall not that be lawfull for such an Authority and Power which is lawfull for every Father in his owne House yea by that divine command is it not required that that should belong to the greater which belongs to the lesse that to the publick Father of the people which belongs to the private 3. God under the new Testament allowes and approves of the calling of Princes and Magistrates giving many expresse commands to Christians of subjection and obedience to them Rom. 13. from verse 1. to 6. Tit. 3. 1. 1 Pet. 2. 13 14 17. 1 Tim. 2. 1 2 3. the ends and uses also for which Magistrates were instituted are the same under the new Testament and old besides there is not any one text in the new Testament limiting or restraining the Power given them by God in the old and therefore their calling and Power must needs be the same Learned Bilson in his true Difference between Christian subjection and unchristian Rebellion proving the Princes power and charge by Gods Law of Deut. 17. 18 19. and by the example of the godly Kings of Israel and Judah reaching as well unto matters of Religion as other things that the sword is given them to provide that as well true Religion be maintained in their Realms as civill justice ministred that they forbid prevent and punish in all their subjects not only murders thefts and such like breaches of the second Table but also Schismes Hereâ—ies Idolatries and other offences against the first Table pertaining only to the service of God and matters of Religion answers thus the Jesuits objection the very same evasion the Sectaries have now This charge concerned none but the Kings of Israel and Iudah That refuge doth rather manifest your folly then satisfie my reason Did I pray you Sir the comming of Christ abolish the Vocation of Princes I trow not Then their office remaining as before per consequens both the same precept of God to them still dureth and also the like power to force their subjects to serve
God for it p. 12 13 Magistrates and Judges before Moses time before the Judiciall Lawes or Levitical Priesthood did punish for matters of Religion and command men under their power to worship God p. 13 14 Other Kings besides those of Israel and Iudah used their Power for the worship of God against Idolaters Blasphemers c p. 14 15 16 That objection against the Kings of Israel and Iudahs power in matters of Religion that they were tipes of Christ and that Land typical answered at large in eight distinct Answers where divers things are opened concerning Types and of those Kings being Types and how actions may be Typical and yet morall from p. 16 to 27 Idolatry and Idolaters not the adaequate object of the Magistrates coercive power under the old Testament but the whole worship and truth of God from p. 27 to 34 The 17. of Deut. 18. 19. opened and proved to give Magistrates the care of Religion p. 34 35 36 37 Vnder the Father in the fourth commandement and under sanctifying the Sabbath the Magistrates dutie to see the publick worship of God observed by his subjects proved p. 34 40. 41 The Magistrates dutie qua Magistrate in matters of Religion proved and yet with a difference of the Christian and Heathen Magistrates power in such matters p. 42 43 44 The commands in the Old Testament for Magistrates punishing in matters of the first Table as Exod. 22. 13. Deut. 13. 1 2 5. Deut. 17. 1. 2 3 4 5. Levit. 24. 16. Deut 18 20. 22. with divers others laid down p. 44 45 46 Reasons laid down to prove these commands for punishing Idolaters false Prophets c. Morall of common reason and equity given to all Nations and for all Ages from p. 46. to 53. Of Judiciall lawes under the Old Testament being in force under the New how far and in what respects with the reasons thereof from p. 53. to 58. The Magistrates punishing of sinnes immediately against God as Blasphemy Apostasie c. is of the light of nature p. 58 59 60 61 72 73 The Magistrates coercive power in matters of Religion as necessary under the Gospel for the glory of God salvation of mens soules peace of Church and State as under the Old yea more reasons for it under the Gospel then under the Law p. 62 63 64 The Magistrates punishing false Prophets c. is an act of our love to God and our Brethren p. 66 67 68 69 70 71 The reasons of those commands in 13. and 17. chap. of Deut. concerning putting to death false Prophets Apostates have been were and are stil the same of a like nature and force both before the commands given by Moses in Moses time and now under the Gospel p. 76 77 78 An Answer to that objection that if Moses laws bind now then Moses is alive under the new Testament p. 79 80 A full Answer to that objection If the Law in Deut. 13. be in force now t is in force in all the particulars for the manner of the punishment for a whole City not only al the Inhabitants but the cattell also c. in which answer many things are opened and cleared what 's morall in that Deut. 13. and what ceremoniall and that the law concerning the destroying of a city cattell c. is no part of the command spoken of in the first part of the 13. chap of Deut. p. 81 82 83 84 85 86 87. 173 174 175. 195 196 An answer to that obiection If Moses lawes bind under the New Testament then every person in an idolatrous State is bound to seek the death one of another yea the Magistrate bound to sentence to death all his subiects practising idolatry without exception p. 90 91 92 93 A full answer to that Evasion of Hagiomastix against the Old Testament lawes that the reason why the Magistrates did then punish false Prophets Blasphemers c. was because the Jewes to whom these laws were given in all difficult cases about matters of Religion had the opportunity of immediate consultation with God who did infallibly declare his mind to them in which answer many questions are discussed and cleared severall texts opened as whether God gave answers by Vrim and Thummim in difficulties arising about morall transgressionâ— against the first Table or rather whether those answers were not concerning the events of future things as about the successe of war c. as whether Infallibility or Fallibility be the proper grounds and reasons of punishing or not punishing in matters of faith and morall transgressions as whether there be not and how far and by what means an infallibility and certainty in matters of Religion now as well as under the Law as whether that Deut. 17. 8 9 10 11 12. be any proof for God giving answers by Vrim and Thummim or only a ground in difficult cases to go from lower Courts to higher and the highest of all who by reason of their number and abilities were more able from the law of God to resolve difficult cases then the inferior Courts with divers other particulars usefull to be known in these times from p. 95 to 165 A full answer to that Evasion brought by Hagiomastix and other Patrons of Toleration that the punishments under the Law were more bodily and afflictive to the outward man then under the Gospel and consequently were typicall Cutting off of Casting out now and typicall of eternall damnation and therefore by the comming of Christ ceased p. 165 166 167 168 169 170 A full answer to that objection That supposing all those lawes in Deut. 13. c. were morall and in force yet they could not reach to Hereticks and false Teachers among us as not being those false Prophets Idolaters Blasphemers spoken of in those lawes from p. 171 to 190 An answer to that objection That the Sadduces Herodians Pharises were tolerated by the Jewes and that Christ did never charge that Church and State with sin for not punishing them p. 29 30 compared with 190 191 192 193 194 Severall Reasons laid down to prove that if there were no commands nor examples in the New Testament to prove the Magistrates power of punishing Hereticks false Teachers yet the proofs of the Old Testament were binding p. 199 to 211 Besides all the Old Testament proofs some places of Scripture speaking of the dayes under the New Testament brought for Magistrates power in Religion and punishing false Teachers p. 212 213 214 215 Seven grounds from places of Scripture recorded in the New Testament proving Magistrates coercive power against false Teachers annd Hereticks laid down and cleared p 215 216 217 218. Published by Authority A TREATISE against the Magistrates Toleration And Permission of a Promiscuous use and Profession of all Religions Sects and Heresies and a partiall limited Toleration of some few Sects or of any one Sect way of Worship Church Government different from the true Religion established and setled HAving in my Preface and Prolegomena both
worship and false doctrine that denies God that is above is worthy to be punished by the Judges and this is further proved and illustrated that Idolatry is to be punished by Judges corporally by the 9 10 11. verses of this chapter where he speaks the same of adultery that 't is an iniquity to be punished by the Iudges so that the spirit of God here in Iob makes Adultery and Idolatry of the same cognizance and as Adultery is to be punished by the Civill Magistrate so Idolatry and all false wayes whereby men deny the God that is above are by this Scripture to be punished also And that it may further appear the Kings of Iudah and Israel did not qua Kings of Iudah and qua dwelling in such a Land as Kings over such a typicall people bearing visibly and executing typically the kingly office of Christ in his Church meddle in matters of Religion but as Kings in places of authority and power I shall show that other Kings not of the Tribe of Iudah ruling over other Kingdomes and Countries when by any of the great works of God done before them or upon any instinct of the Spirit of God upon them by any message from God by his Prophets and servants they came to be touched in heart and sensible of themselves they used their power in making Lawes and Edicts for the worship of God against Blasphemy and Idolatry and for punishing of those who were Idolaters and Blasphemers Thus Artaxerxes the King of Persia Ezra 7. makes a Decree that whosoever will not do the Law of God judgement shoule be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment and Ezra blesseth God for it which showes it was well done of Artâ—xerxes Now whereas Master Goodwin would evade this by saying Ezra blesses God for Artaxerzes beautifying the house of God only not for the Decree of punishing those that would not do the Law of God I answer that 's a part indeed of that he blesses God for but not all as is evident by the 28. verse his blessing God having relation to that also as may appeare by that copulative and hath extended mercy unto me before the King and I was strengthned as the hand of the Lord my God was upon me and I gathered together out of Israel chief men to go up with me now let the 23. verse that speaks of Artaxerxes Decree to Ezra to set Magistrates and Judges to judge all the people and thereupon who will not do the Law of God to have judgement executed upon them whether it be unto death c. be laid to the 28. verse wherein hee blesses God for his hand upon him to gather chief men out of Israel to goe up with him which was to make Magistrates and Judges and 't is evident the Decree for punishing is included besides if this Decree of Artaxerxâ—s had beene according to Master Goodwine the Bloudy Tenet and other Libertines opinion such a wicked and bloudy doctrine Ezra the Priest the Scribe of the Law of the God of heaâ—en had beene bound to have instructed Artaxerxes better and humbly entreated him to have reversed that part of the Decree in the 26. verse and certainly would never have built up Artaxerxes in such a great sin by blessing God for his Decree and by taking care to set up Magistrates and Iudges to execute it but would have dealt clearly with the King blessing God for the Decree of the building of the Temple and showing him his mistake in the other part about punishing and to put it past question Ezra 10. verse 7 8. relates this Decree of the King was accordingly put in execution by Ezra and the Princes and Elders Proclamations being made throughout Iudah and Ierusalem unto all the Children of the captivity that they should gather themselves together unto Ierusalem And that whosoever would not come within three dayes according to the Councel of the Princes and the Elders all his substance should be forfeited which was one of the penalties of Artaxerxes Decree viz. confiscation of goods Nebuchadnezar Dan. 3. 28 29 30. as soone as he knew God upon that great work of Gods power in delivering the three children out of the fiery furnace made a Decree that whosoever should speak any thing amisse against him should be cut in pieces and their houses made a dunghill Darius Dan. 6. 25 26. upon Gods great work in delivering Daniel out of the Lions den made a Decree that in every Dominion of his Kingdome men tremble and feare before the God of Daniel Lastly the King of Niniveh upon Ienabs preaching yet forty dayes and Niniveh shall be destroyed did not only in his owne person arise from his Throne and cover himselfe with sackcloth and sit in ashes but caused it to be proclaimed and published by his Decree that all his subjects should do the like cry mightily unto God and turne from their evill wayes and this turning of Niniveh upon the command and edict of the King is blessed by Gods repenting of the evill that he said he would do unto them and so Gods owne seale of approbation set to the King of Ninivebs Edict for commanding in matters of Religion Augusâ—ine in his 50. Epistle ad Bonifacium makes use of the examples of the King of Niniveh Darius and Nebuchadonezar to show how a King must serve God as a King by commanding good things and forbidding the contrary as the King of Niniveh served God by compelling the whole City to please God as Nebuchadnezar served him by recalling all in his Kingdome from blaspheming God by a severe Law 13. THESIS As for that which is commonly said by the Patrons of Tolâ—ration that what the Iudges Magistrates Kings of Israel and Iudah did in a coerâ—ive way in matters of Religion in Israel and Iudah they did it not by vertue of their office as ordinary Kings and Magistrates towards their subjects but as Kings in a peculiar and extraordinary notion as typicall Kings types of Christ the King of the Church executing typically his kingly office the people also and the very Land over which they ruled being typicall which no Kings not people under heaven at this day are and that therefore their practises cannot be drawn into example by any Christian Magistrates now I desire the Reader well to observe these following answers and the rather because the maine strength of the Sectaries discourse upon this subject hangs by this string and this thred runs all along throughout their works M. S. the Bloudy Tenet The Antient bounds or Liberty of Conscience stated The Storming of Antichrist with many others place all their confidence here and this is their Sheild and buckler making much use of this typicalnesse under the Old Testament to evade all the instances of Kings and Magistrates brought from thence First to make this good there are some things supposed or asserted for proof
and therefore in the present case the vindicating of and promoting of the glory of God the punishing of evill doers which Blasphemers Hereticks and Scismaticks are the commanding good being Morall-practicall things of perpetuall reason and equity bind all those in authority and government according to their places though they be no Types nor extraordinary persons Fifthly if this evasion of the kings of Israel and Iudah about Typicalnesse be good by the same reason it may hold against Magistrates punishing under the Gospel for matters of the second Table murther adultery c. for may not the Socinians and Anabaptists who deny Christian Magistrates may punish capitally for murther treason c. say the same thing against all the examples of Magistrates and kings under the old Law punishing with death for such offences that they were Types and that people and Land typicall which no Magistrate nor people are now and what ever can be said upon this ground against Princes meddling in matters of Religion may as well be said against their punishing in Civill matters and Anabaptists and Socinians may as well say those Kings were Types of Christ in respect of their power over the State as over the Church and if they should affirm it how would it be disproved And the Bloudy â—Teneâ— pag. 209. grants that in the Land of Israel all things their civils morals and naturals were carried on in Types as well as their Spirituals and Ecclesiasticals yea by this ground what ever shall be brought out of the Old Testament to show the duty of Magistrates or the qualifications of them as that they that rule over men must be just fearing God hating covetousnesse courageous c. it may be answered that was required of those who were typicall and their people typicall but it concerns not Magistrates now and yet higher by this evasion men may reason against all instances out of the Old Testament brought from Fathers Masters to bring up their children in the feare of God c. because the first-borne such Fathers and Masters of families were typicall and their children typicall which Fathers are not under the Gospel Sixthly if this answer of typicalnesse may hold all those Kings and Princes actions and practises in other things of Morall particular duties as prayer mourning for sinne giving God thanks for deliverances c. are taken away from binding now as well as their acts of power and authority and when Ministers bring these examples of David Iosiah Hezekiah c. in such things it may be said they were Types of Christ and did them as Types of something to come the Antinomian may upon this ground answer the example of Davids praying so often and constantly and of mourning for his sinnes by saying David was a Type of Christ Seventhly by this Answer all the Scriptures of the Old Testament Moses Psalms Prophets with whatever of any duty coÌ„manded or sin spoken against in any of these are at once made void for it may be said the Pen-men were Types and given to a typicall people written in a typicall Land It may be said of the whole Morall Law that as Moses in his person was a Type of Christ in many particulars so in delivering the Law he shadowed Christ the Mediatour Moses being a mediator betweene God and his people in giving the Law Galat. 3. 19. the Law was delivered in the hand of a Mediator that is Moses Acts 7. 38. and therefore not binding to Christians And so it may be pretended of all things written in the Psalms Prophets and the other Books that they were viz. the Oracles of God committed to the Jewes and the Circumcision Rom. 3. 2. Rom. 9. 4. which people and Nation of Israel were typicall of the true Israel the Israel of God Galat. 6. 16. So the Land of Canaan was typicall of rest from 〈◊〉 and of true rest and the heavenly inheritance Hebr. 4. 1 2 3 8 9 10 11. vers And indeed what was not typicall some way or other in the Jewish Church and State as the first-borne the Priests Kings Prophets the Land the people their worships with many more particulars so that if this Answer stand good all the Scriptures of the Old Testament are overthrown and all Hereticks whatsoever Socinians Antinomians Familists c. may evade any Scripture brought from thence as well as the pleaders for Toleration the examples of the Kings of Israel and Judah 8ly All the actions and practises done by persons and things typicall are so farre from nothing concerning them who live under the Gospel that the Scriptures of the New Testament tell us that many things under the Old Testament were made Figures and Typeâ— for the admonitions and example of those in like cases under the New and did teach to the uttermost as the 1 Cor. 10. from the sixth verse to the twelfth and that clause of promise in the fifth Commandement That thy dayes may be long upon the Land which the Lord thy God giveth thee is meant of the Land of Canaan a typicall Land which yet did teach Christians under the New Testament that obedience to their Parents would bring a being well with them and living long upon the earth though they had not the Land of Canaan as Ephes 6. 1 2. 3. fully showes Saint Paul also tells us Rom. 15. 4. that whatsoever things were written 〈◊〉 were written for our learning and so those Magistrates and Princes of Israel and Judah how ever they might typifie Christs Kingdome they were such Types spoken of in 1 Cor. 10. viz. examples to Christian Magistrates to teach them to do so likewise as Fathers then were to teach Fathers now to instruct their children and therefore though such an order of men as Kings in Israel might be intended to typifie Christs Kingdom yet that no way hinders but what they did as Kings in ruling and ordering of their subjects they performed as the proper works of their places common to them with other Princes without any reference to their being Types or doing them as Types God in Scripture recording all along what they did as going upon common morall grounds and speaking nothing of them in their Reformations as in a figurative typicall notion And in the close of my Answer to this evasion of the instances of the Kings of Judah I shall hint to the Reader to consider some notes of distinction between actions meerly typicall and fulfilled in the Antitype done only to represent and shadow forth what Christ was to do and mixt actions morall and typicall too or at least the actions of one who by person or order is a Type and upon search it will be found that all the notes of actions morall not meerly typicall will be found in the practises of those Ks of Judah and Israel before named As first when their practises and wayes are not barely related but commended and praised by God wheras actions meerly typical are only related and set down as
committed to private persons equally as to Kings for their particular personall observation and therefore sure in this solemne injunction there 's something new and more required of Kings then was of them before or is of persons meerly private Secondly this was not done till just hee was placed in the throne so saith the text verse 18. The Law was committed to the King as a King at his Coronation which showes it had not reference to the Kings private conversation as a meer man but to his Princely function as a Magistrate which stood in commanding others not in guiding himselfe For no man is a King in respect of himselfe but in ruling his Subjects So Augustin saith of Kings As a man hee serveth God one way as a King another way As a man by faithfull living as a King in setting forth Lawes to command that which is good and remove the contrary So that Kings as Kings serve God in doing that for his service which none but Kings can doe This is also proved from 2 Kings 11. 12. compared with 2 Chron. 23. 11. where to King Jehoash in his solemne inauguration as soon as the Crown is put upon him the Book of the Testimony was given him from the high Priest that hee might know the care and publick custody of the Law was committed to him in his being made a King and in that the command of God with the practise accordingly together with putting the Crown on the head was to give the Law in the Kings hand it showes it was to command it to others and make others keep it And that this was the meaning of it in Jehoash and so in other Princes it may further appeare in that the people at that time being much corrupted in Religion and Jehoaida the high priest desiring much their Reformation and the Restauration of Religion as a meanes to effect it made a covenant between the Lord and the people and as the medium and meanes that that people should bee the Lords people hee brings in the King between them that hee should interpose with his authority to make them the Lords people verse 17. And Iehoiada made a Covenant between the Lord and the King and the people that they should bee the Lords people that hee should set up and maintain the true worship of God and bee for God to bring in the people Thirdly the ends expressed in Deut. 17. Of the Kings prolonging his dayes in his Kingdome hee and his children in the midst of Israel of his not turning aside from the commandement to the right or to the left of his learning to fear the Lord God and keeping all the words of the Law show 't is understood of a publike officiall keeping the Law for the Kings of Israel and Judah could not prolong their dayes in their Kingdomes nor their children enjoy good dayes after them if they suffered Idolatry Apostasie c. in their land though themselves practised it not as may bee seen in Solomon and the stories of the Kings of Israel and Judah neither could they keep all the commands of God there being many commands given to the Iewish Magistrates as is confessed but pleaded to bee Iudiciall and peculiar to them to see their people serve God only and to punish Idolaters and false Prophets Fourthly the practise of the good Kings among the Iewes not only keeping the Law themselves but causing others also as Josiah Hezekiah Asae c. and that from this Text and such like showes it was meant of a publick keeping the Law the diligent execution of their office serves for an evident exposition what God required at their hands And as I have proved that of Deut. 17. speaks of a keeping the Law ex officio as a publick custos so for the taking of another evasion brought by Mr. Goodwin in his Hagiomastix page 132. I desire the Reader to observe that God having given power and authority to the Magistrate to see the first Table kept the duties commanded to bee performed by all under his jurisdiction and to bee guarded against all disobedience and contempt from men it must bee understood in the use of such meanes and wayes God hath allowed the Magistrate as distinct from private persons or ministers viz. such as are proper to him and which God hath given him by virtue of his place to use Now those meanes qua Magistrate are in the exercise of his coercive power by Lawes and Edicts and by the use of the temporall sword given him of God to restrain and hinder such evills and to promote and further such good So Melancton when as the Magistrate is the keeper of the Lawes hee himselfe obeys them and compells others to obey them and defends strongly their authority Therefore he is armed of God with the sword The Minister hee restraines and punishes only with the word of God with preaching and excommunication without bodily force But the Magistrate being armed with the sword punishes those who are conâ—umaicous with punishments of the body Triglandus showes how Ministers Fathers of families Magistrates and all people are commanded to keep the Law and are keepers of the Law and then layes down the difference between all these in keeping the Law The Minister hee teaches whole Assemblies the true rule of holinesse admonishes and exhorts al to subject to the command of Christ and by the power of the keyes casts out from the communion of the faithfull impenitent and refractorie persons The father of a family teaches in his family the exercise of true piety goes before them in example and by his authority restrains his that they shall not turne out of the good way Now he who is Magistrate doth not teach but as a beleever out of the Law of love as other beleevers doe and as a Father of a Family his owne household But as a Magistrate with his coercive power he commands and forces all within his Territories that they shall not outwardly offend against the true Religion and worship of God And so all our Divines who have written of the differences between Civill and Ecclesiasticall power as 〈◊〉 Zâ—â—chiuâ— Amesiâ—â— Apolloâ—â—◠〈◊〉 do show the lawfulnesse of the Magistrates using outward force by pâ—nall Lawes and bodily punishments towards those persons and things whereof God hath given them power I will quote one passage out of Amesiâ—â— Between the Magistrates and the Ministers of the Church there is this difference T is the duty of Magistrates by Civil means and coercive power to procure the common good as well spirituall as bodily of all those committed to their jurisdiction 1. Tim. 2. 2. but of Ministere by Ecclesiasticall means to procure the spirituall good of those committed to them And another out of Bilson Ministers may teach but not command perswasion is their part compulsion is the Princes By all which it appeares the Magistrate having power in matters of Religion as the
very uncertain doubtfull other things absurd and untrue As first that to be a Type of Christ is a sufficient ground of a Politicall Civill power over the Church and that typicalnesse qua typicalnesse gives those persoâ—s a power who otherwise have none the contrary unto which is in severall Reasons proved by Doctor Stewart in the second part of his Duply to M. S. page 22. and never yet answered by M. S. or any other though M. S. and many of his Brethren have written upon that argument since Secondly that he who was Head of the State was Head also of the Church in a typicall way whereas many great Divines are of another judgement and show that the Kings of Judah and the civill judicatures were formally distinct from the Ecclesiasticall and that he who was cheif in the State over civill matters was not cheif Iudge and Officer in the Church in an Ecclesiasticall and Spirituall notion of which point Master Râ—â—herford and Master Gilâ—espie having written so fully lately I shall spare to speak any thing and referre the Reader to their learned Books entiâ—uled The Divine Right of Church Government Aarons Rod Blossoming Thirdly that the people of the Iewes were interchangably a Church and a Nation so that whoever was a member of the Church was a member of the Common-wealth and vice versa of which see the Book entituled The Antient Bounds or Liberty of Conscience seated page 60. Now Master Gillespie in his Aarons Rod blossoming Book 1. chap. 2. proves strongly that the Iewish Church was formally distinct from the Iewish State and that in seven particulars as in respect of distinct Lawes distinct Acts distinct Officers so in respect of distinct Members there being Members of the Church among them who had the name of Proselyti Iustitiae and were initiated into the Iewish Religion by Circumcision Sacrifice c. that neverthelesse were restrained and secluded from Dignities Government and Preferment in the Iewish Common-wealth and from divers matriages which were free to the Israelites Master SELDEN also in that learned Book of his De Jure Natur. Gentium lib. 2. cap. 4. lib. 5. cap. 20. speaks as much of those Proselytes Proselytus justitiae utcunque novato patriae nomine Iudaeuâ— diceretur non tam quidem ciâ— is Iudaicus simpliciter censendus esset quam peregrinus sempeâ— cui jura quamplurima inter cives Secondly how do they prove that Iehu Ioash Manasseh Asa Hezekiah Iebosophat Iosiah were Types of Christ and did execuâ—e typically the kingly office of Christ in his Church were Kings in an Ecclesiasticall notion an extraordinary way not ruling only for the Church but in the Church and over it as they say Moses Ioshua David Solomon were in their persons places and actions expresse types of Iesus Christ as 't is evident in the New Testament Pen-men also of Scripture besides Prophets as well as Magistrates and so were extraordinary men that every thing they did in Religion is not a binding example to Magistrates now as many Reformed Divines have showen against the Arminians and Erastians but that Asa Iosiah Hezekiah Iehosaphat were is gratis dictum not yet proved neither were these Pen-men of holy Scripture or Prophets extraordinarily inspired but these foure great Reformers as Kings were stirred up enquiring after and directed by Prophets as the Reader may finde clearly in the stories of them in the Chronicles and Kings Besides I finde not among Divines who have written of the Types of Christ or who grant Moses David Solomon to be expresse Types that they make Asa Iosiah c. to be Types Again of Types of Christ as Divines distinguish there are particular persons types of him as Adam Noah Isaac Joseph Moses Joshua Samson David Solomon Jonah and there are such rancks and orders of men as the First-born Kings Prophets c. Now though all of the first sort are speciall particular Types of him so that the speciall things done by them do typifie and set forth Christ in many particulars of his person actions and sufferings yet the rancks and orders of men as the First-born Kings Prophets may not be typicall in all the particular persons of those ranks and orders at least to the particular acts they do in those ranks and orders but 't is enough for many in those orders to agree in common as in being Kings and Prophets as Christ was there being some in all those orders and ranks appointed of God especially and peculiarly to be the Types which others are not and for whose sakes in those orders and ranks such orders of men were instituted by God to be Types of which many instances might be given with the Reasons thereof in some of the First-born Kings c. but I shall reserve the further handling of that to a second part upon this Subject Lastly supposing Asa Josiah and those godly Kings to be Types of Christ may it not be doubted whether Jehu Ieboash Ammon Ieroboam c. were Types of Christ and did execute his kingly office who yet were commended viz. the two firâ—t for destroying false worship and reproved for not doing it constantly besides could those Kings of Israel and Iudah who yet were lawfull Kings that apostatised from all the whole worship of God the Ceremoniall Law that ordained the Types that destroyed Gods service and the Priesthood made Priests of the lowest of the people be Types of Christ and I desire to be resolved or M. S. the Author of the Antient bounds of Liberty of Conscience stated whether any wicked men were speciall Types of Christ and whether all persons who were Types of Christ were not saved Thirdly suppose these Kings of Iudah were Types of Christ in setting on the Thron of David and ruling over Iudah in Christ the King of his Church coming out of their loines yet they were temporall Kings had Civill authority Now how does it appear that what they did in punishing idolatrous Priests commâ—nding their subjects to the true worship of God they did only as Types by vertue of that Notion and not as they were temporall Kings which must be proved before their examples can be made null and I am sure the Scripture no where faith that the Kings of Iudah and Israel in what they commanded in matters of Religion they did as Types of Christ and not as Civill Magistrates 'T is one thing to be a Type and another thing to doe such things meerly qua Types and what if Christian Magistrates leaning upon this broken staffe suffering all Herefies Blasphemies and Idolatries in their Kingdomes Christ at the last day when they stand before the judgement feat they objecting for themselves the Kings of Israel and Iudah were Types of Christ and all they did was by vertue of their typicall notion shal tell them no but as Magistrates entrusted by God with a power and authority how will they be then confounded will this distinction and notion
in Samson and divers others Secondly when done upon morall grounds and reasons motives drawn from mercies blessings evils and judgements commands and messages from God experiences of God upon Gods convincing and converting men Thirdly when they of such an Order and office are reproved and punished for not doing such things or for not thoroughly doing them whereas I suppose persons typicall and whose actions are intended to be meerly typicall will and shall do such things though they may not know the meaning of them of which many instances might be given in some actions of Samson Jonas and others Fourthly when as their actions are sutable to those qualifications titles and descriptions given in Scripture of Magistrates and that office in generall Fifthly when what they do is agreeable and sutable to the commands and directions given by God to all of that order and rank and they do in the matter of Religion in commanding to good and suppressing evil what all other Magistrates have done in all times and ages who have cared for any Religion at all as Heathen Princes before they knew the true God and others after they have known him however through ignorance or superstition they might mistake about the true way and worship Now let the Reader but consider of all these notes of distinction and others of the like nature that might be given and he will find them agree to those Kings Joâ—iaâ— Hezekiah Manasseh Asa c. for the substance of all they did in commanding their people to the right way and suppressing the false and so much for answering of this evasion of the practise of the Kings of Israel and Judah which I have been the larger in because so great a weight of this controversie on all the Sectaries part lies on this typicalnesse both of the Jewish Magistrates and people 14. THESIS As for that which is said by M. S. pag. 51. that Idolatry and Idolaters were the adaequate object of the coercive power of the Kings of Judah in matters of Religion and that Idolatry meant not of those who worshiped the true God though in a false manner with the violation of the second Commandement but of such who Apostatized from the God of Israel to serve strange gods the gods of other Nations those neither simply as such but as drawing others away unto the same Idolatries with them but we never read of any coercive power or punishment inflicted upon Hereticks or Sismaticks which abounded in great variety and numbers amongst them as the Pharisees Herodians c. I answer First Idolatry and Idolaters were not the adaequate object of the Kings and Magistrates coercive power under the Old Testament but generally the matter of the Covenant the whole worship and truth of God as is apparent by the examples of Josiah Hezekiah Asa and Jehosaphat in putting downe and suppressing other evils besides Idolatry as will-worship things abused to Idolatry prophanation of the Sabbaths marrying of strange wives abuses in Discipline and Church Government prophaning chambers in the Courts of the house of God in commanding to keep the Passeover which though their subjects had not kept they might not have been Idolaters in punishing those who were guilty only of wilworship not of Idolatry as also those who married strange wives who did common works on the Sabbath day who dealt with familiar spirits and Wizards of al which the Reader may find proofs at large in these following Scriptâ— 2 Cro. 34. 31 32 33. There 's a Covenant made to keep al the Testimonies and Statutes of God and the people are made to stand to it From 2 Kings 23. verse 8 9. compared with 2 Chron. 14. 3. 5. 2 Chron. 15. 17. 2 Chron. 33. 17. 't is evident there were in Judah two sorts of high places some on which was God worshipped others on which Idols were worshipped the one sort was the high places of Idolatry the other the high places of will-worship yet the Priests of the latter as well as of the former were punished by Josiah though not with the punishment of death as they were for he caused them to go out of all the Cities of Judah and to cease from the Priests office so that they durst not come up to the Altar of the Lord at Jerusalem So Nehem. 13. 7 8. 15 16 17. 25. 28. 30. Ezra 10. 3. 5. 2 Kings 23 24 25. Secondly the Idolatry removed and punished by the Jewish Kings and Magistrates was as well of worshipping the true God in a false manner as of those who worshipped false gods the gods of the Nations and were Apostates from the true God to other gods as is evident by the instances of worshipping the golden Calfe made by Aaron and worshipping of the golden Calves at Dan and Betâ—el set up by Jâ—roâ—oam called Idolatry as in severall places of Scripture by Moses and some of the good Kings as Josiah removed and the Worshippers punished and yet the people of Israel in worshipping these did not go serve the gods of the Nations but served the God of Israel as appears by those speeches of theirs Exod. 32. 4 5 6. To morrow is a Feast to the Lord not to the golden Calfe 1 Kings 12. 27 28. It is too much for you to go â—p to Ierusalem behold thy gods O Israel which brought thee up out of the Land of Egypt and our most learned Protestants in their writings against the Papists do prove the Papists to be formall Idolaters from their adoration of God and Christ in Images though they do not worship false gods the gods of the Heathen by these two examples of Aarons golden calfe and Ierâ—â—oams golden Calves showing the people of the Jewes were not so mad as to beleeve those Calves to be their God or that brought them out of the â—and of Egypt being brought up hundreds of yeeres before but only outward representations and remembrancers of God to them in which they worshipped the true God their worship being terminative related to God and not to the Image Ioshua 22. 11 12. All the children of Israel gathered themselves together to go up to warre against the children of Ruben the children of Gad and the halfe Tribe of Manasseâ— upon supposition of their building an Altar not to strange Gods but for burnt offerings or for sacrifices besides the Altar of the Lord God that was before his Tacernacle verse 21. 26. 28 29. which they were diverted from upon being satisfied it was not an Altar for burnt Offerings c. but for a witnesse betweene them and the rest of the Tribes that the Lord is God verse 17. 34. Thirdly the Scripture is contrary also to that that the grosest Idolaters were not to be punished if not Sedâ—cers drawing others away from the true God to strange gods for we read that Moses was so angry with the people that were seduced unto a lower kind of Idolatry viz. worshipping the true God by a Calfe that besides the three thousand
men that were put to the sword the Seducers and the Ringleaders he burned the Calfe ground it to pouder strowed it upon the water and made the children of Israel drink of it causing the Idol to passe from them among their excrements So 2 Chron. 15. 13. They that would not seek the Lord God of Israel whether small or great the little ones who could not be inâ—iâ—ers of Idolatry were to be punished Deut. 13. When one of the Cities of Israel was withdrawn to serve other gods then the inhabitants of the City the children as well as the grown men who could not withdraw from God were to be smitten And we shall finde it all along in the Book of the Kings and Chronicles among the Idolaters and false worshippers that there 's no such distinction made but some of whom no such thing expressed are removed and punished as those who may be supposed were inticers to Idolatry Fourthly As for that the Kings of Judah Asa Iosia c. never punished Pharisees Herodians or any other Sect in the profession of the Jewish Religion the reason is manifest because there was none such till many hundred of yeeres after these Kings for these Sects of Pharisees c. began very late not long before the coming of Christ and as for Herodianâ— they sprung up after Herod was King which showes the great ignorance of M. S. speaking as if there had beene Herodians in the dayes of Asa Hâ—zâ—kiah c. but by the way if M. S. â—lias Cretinsis can prove there were such in the dayes of those good Kings I will undertake to prove that they used their coâ—rcive power towards them as well as towards Idolaâ—ers and â—ndeed 't is evident by many passages that all kind of corruption and declination from the way of God was the object of Josiahâ— and other Magistrates Reformation and had there beene Sadduces Herodians c. viz. men that had held those Errors and wayes in those Kings times they could not have escaped their hands and this is thus proved because the high places not of Idolatry but of will-worship where they sacrificed to the Lord only as t is 2 Chron 33. 17. were put down and the worshippers and Priests suppressed and those good Kings who did not are upon record blamed which kind of worshipping was not so bad as the Herodians and Sadduces who held Herod for the Messias and denied Angels and Spirits and that I may come up yet more close to M. S. objection who saith nothing was done against Sectaries or Scismaticks I conceive they were to the Church of the Jewes as Sectaries and Scismaticks are now and their worship a Scisme worshipping the true God in a separated way apart from the publike place and Assemblies of Gods people as our Sectaries do now Fifthly the true reasons why when the Herodians Sadduces c. sprung up among the Jewes they were not suppressed not punished First in regard Religion was then mightily corrupted all things were out of order the Church of the Jewes did then hasten to their destruction and so no wonder if Heresies and false Doctrines were suffered in such a State as well as other things Secondly the Jewes were not then a free people neither had they the Civill power absolutely in their hands they had no truly Iewish King who cared for those things but Herod the Idumean and the High Priest then could do nothing Thirdly God permitted Iury to abound with diversity of Sects in the dayes of Herod as the Sadduces Essenes the Pharisees the Herodians because he had a purpose to destroy the Iewish Common-wealth and to bring all into subjection to Christ and the Toleration of divers Religions among them was the forerunner and preparer of the way for the ruine of the Iewish State as it hath beene of many States 6ly supposing the Kings of Iudaâ— and Israel de facto had never exercised any coercive power on any other objects but Idolaters and Idolatry and that all the commands in the Old Testament given to the Iewish Magistrates had beene in the letter of the text onely against Idolaters and Idolatry which is not true yet by vertue of those very commands and examples Magistrates might exercise a coercive power against evills of the like kind though not in the letter specified and the reason is this because the commands of God and the examples of good men accordingly recorded in Scripture might in the letter at least for the generality be expressed only against those evills and that kind and sort of them which were most in use in that age and time when they were given and yet other kinds of those sins or other sinnes as bad or worse which should arise afterwards were by just Analogie common equity by a Synecdoche usuall in such commands forbidden also As for example the second Commandement forbids only in the letter and by name graven Image and the likenesse of any thing and yet in that command all mediums of worships invented by men though not graven Images nor likenesse are forbidden under the title of graven Images and likenesse and that by a Synecdoche common in the Decalogue which because in those times of Moses they were the chiefe inventions of mâ—n corrupting the worship of God they are fitly put in the place of all humane inventions brought into the worship of God of which the Reader may finde more in Doctor Ames Medul Theolog. 2. Booke 13. chap. De Cultu Instituto So because Idolatry and Idolatry with Apostafie to serve strange Gods the Gods of those Nations whom God had cast out of the Land of Canaan there being many Cananites c. among them were the corruptions the Israelites were most in danger of the Idolatries most in use in those times and by the Nations round about them when they should come to Canaan as is evident by many places of Deutr. and the false Prophets and Seducers then went most about to seduce men in that way therefore God in the letter as it was most needfull spoke by name against such Prophets and such Idolatry as were most stirring in those times under which commands are forbidden by a Synecdoche and by Analogie other depravations of Gods worship and name that might arise in after ages for by the rules of Interpretation of Scripture given by Divines where a thing is forbid there all of that nature and sort are forbidden also as for example greater sinnes of that kinde then those expressed in the letter must needs be forbidden and so lesser also Now certainly where God hath given a command to Magistrates in the letter to punish such offences if his subjects commit greater and higher against God and his worship by the equity of this command he is to punish them if none in the letter for those as if there had been no command but against Idolatry of such Nations yet worshipping the Devill offering up children to Moloch blaspheming God and his worship with
other such ought to be restrained and if they commit Idolatry or other corruptions not so great or so grosse yet by way of proportion and equity such ought to be though in a lower kind and way And 't is evident by many instances that the Iewish Magistrates Kings and others as Iosiah Nehemiah c. did punish in a proportion though not with death those who violated the worship of God and the first Table though they were not guilty of Idolatry and Apostafie to worship other gods nor of worshipping the true God by Idols as by the golden Calves of Jeroboam And if that be good Divinity which M. S. the Father of that Evafion of Idolatry and Idolaters being the adaequate object of the coercive power of the Kings of Judah in matters of Religion hath pag. 89. of the same Book That God prohibiting all manner of violence oppression and hard measure among his people one towards another though such Lawes as those in the letter of them respected only Civil transfactions and dealings betweene men yet the equity and spirit of them extends to spirituals also men being every whit as liable to violence oppressionâ— and hard measure from men for their conscience sake as in any other respects or upon any other grounds whatsoever then from that command Deut. 13. 5 6 7 8 9. and from those examples of Asa Iosiah to inferre an equity of punishing other offences in the same kinde though not named in the letter must needs be better Divinity because every one cannot but conceive that the equity and spirit of a Law may upon better grounds extend to things in the same kinde and of the same nature from one spirituall thing to another from Idolatry to Wil-worship or Heresie then from civill things to religious which differ totâ— genere But setting aside M. S. Concession is there not all the equity and reason in the world from those commands forementioned though granting according to the letter of those Lawes no man should be put to death for any thing lesse then that kind of Idolatry with Apostasie worshipping false gods that those who worship the true God by graven Images by making likenesses of him and that corrupt the doctrine of Faith and Religion should also by the Magistrates bee punished as well by suppressing their Conventicles putting them out of places of power c. though not so much as the others Or is there any equity and proportion in this that God should command punishing with death the highest kinde the Magistrate can inflict for Idolatrie in worshipping strange gods and should forbid any punishment or restraint at all of Idolatry and corruption of his worship in the next degree to that According to degrees of faults to have degrees of punishments is of the light of nature and right reason but to have a higher degree of an offence to bee punished with death and all others not to bee punished at all is against the light of nature and all reason Le ts but look into the Scriptures for the violation of other commands of God as in the 6 7 and 8th Commandements and wee shall finde that where the higher degrees and violations had greater punishments the others went not scorfree For example when adultery was punished with death fornication was punished with fifty shekels of silver and witâ—â— paying of money according to the dowry of virgins Exod. 22. 16. 17. compared with Deut. 22. 22. 28 29. So when stealing of men was death stealing of oxen and sheep was restoring five and foure-fold Exod. 21. 16. Exod. 22. 1. Seventhly there is a great agreement between the false Prophets under the old Testament and the false teachers under the New between Idolatry under the old Testament and Heresies now many Heresies being grosse Idolatries as is evident by many Scriptures of the New Testament which lively parallels and resembles these to each other so that it cannot bee upon any good ground conceived that the first sort should bee punished with death and the latter not punished at all but I referre the fuller clearing of this to the 17. Thesis where upon occasion of opening that 13. of Deuteroâ—omiâ— I shall speak more 15. THESIS Besides the full concurrent testimony and judgement of the most learned Protestant Divines Calvin Philip Melancton Beza Peter Martyr Zanchius Bullinger Musculus Chemnitius Gerardus Bucanus Bilson Cartwright Professores Leydenses Voetius Triglandus that the care of Religion and Gods worship belongs to the Magistrate that God hath given him a power and authority objective and externall in Ecclesiasticall causes to look to Religion as to Civil Justice so as he is bound to see the true Religion and service of God set up and maintained in his Dominions being therupon generally by all Divines cal'd Custos Curator utriusque Tabulae God himself in the Scriptures showes at much annexing the care of Religion and keeping the Law the first Table as well as the second to the Magistrate Deut. 17. 18 19. God there appoints that the King over his people when he comes to the Throne of his kingdome should have a Copie of the Law written out of that which was before the Priests the Levites to be alwayes with him Now the Law there spoken of is meant the whole Law of God the first Table as well as the second that which concerned God as well as man because it was a Copie of that Originall which was kept in the Tabernacle for the Priests and Levites whose office was principally about matters of the first Table and then the end expressed in the 19. verse that the King might learne to feare the Lord his God to keep all the words of this Law showes as much that by the name of the Law must be understood the whole Systeme of the Divine Law so that by this place of Scripture 't is evident that not only the second Table of the Morall Law that contains justice and righteousnesse is committed to the Magistrate but the first also concerning the worship of God is given to his custody And as t is understood of the whole Law so the custody of the Law of God is not here a Custodia legum personalis privata meant only of a personall private keeping as the Pleaders for Toleration evade saying that the King in his person as well as others was to keep the Law but also and cheifly of a Custodia Officialis publica quod Rex curare debeat ut Lex Domini pure doceatur ut cultus instituatur a publike keeping out of office it being the Kings office to care that the Law of God should be purely taught and his worship set up and that it must be so understood consider these following Reasons First this King verse 15. was to be one from among themselves a Brother not a stranger who was to know the Law of God and to keep it personally as well before he was a King as after the Law of God being
Scriptures quoted with that received maxime Magistratus est Custos utriusque Tabulae prove the exercising of it by coercive means is no unrighteous way but most sutable to the nature of that Ordinance of Magistracie appointed by God to be the keeper of the first Table quoad externam Disciplinam the due consideration whereof fully answers Hagiomastixs rich sence of the Magistrates being Custos utriusque Tabulae laid down by him page 131 132. and showes both his Senses to be but meere Evasions The fourth Commandement contains the summe of all Religion and the publike worship of God the Commandement is Synechdochicall as the others are containing more things then are experssed in words In this Commandement not only the time to be allowed for publike worship but what ever belongs to this worship are breifely comprehended under the sanctification of the Sabbath 'T is commanded that the Church setting aside all other businesses of this life should meet to worship God to hear his word pray c. For as these things cannot be done without time so not without place Ministers c. Therefore in this Synecdoche are contained the commands of the publike Ecclesiasticall meetings to worship God of places chosen fit for meeting of the Ministers and their office In a word this command of the sanctification of the Sabbath contains all those things which belong to the worship of God and are judged to be necessary Zanchiâ— upon the fourth Commandement page 652. showes this at large Chemnitius also in his Common Places De lege Dei on the forth Commandement with Rivetus in his Explication of the Decalogue page 111. are of the same minde that the worship of God is required under keeping the Sabbath day holy the publick worship and the private serving in reference to the publike being there commanded And 't is the observation of Zanchie on the fourth Commandement page 651. that there is in the manner of delivering the fourth Commandement and the other three before it a three-fold difference 1. All the other are plainly negative Thou shalt not but this of the Sabbath is expressely affirmative and negative too 2. In the others he sets not his owne example but in this he does 3. In them he speaks simply Thou shalt not but here not contended with a simple Commanding hee adds a word Remember by all which God would reach that 't is much in his heart that this Commandement should be kept and that 't is a command of great moment Now this Morall Commandement containing the summe of Religion and Gods publike worship is given in the first place to the Father of the Family directed immediatly to him Thou and thy sonne and thy daughter c. therefore given to the Governours of the Familie that they should see it be observed of their whole Family God having so expressed it as Zanchius * speaks to declaâ—e he would have Governours of the Family to be the Authors and leaders to the whole Family to bring them to the publike Assemblies to sanctifie the Sabbath Now this Pronowne thou being a Synecdoche comprehending more then is expressed by name viz as all Governours of Families Masters c. besides naturall Fathers so Magistrates the Fathers and Governours of their people as many learned Divines upon the place expound it teaches us that this command comprehending the summe of all Religion and publike worship is given to the Magistrates in the first place for their subjects and by this command we are instructed not only what lies upon the Master of the Family but what is the Magistrates duty in Religion viz. that he should doe the will of God himselfe and care that it be done also of others and see Gods Sabbaths be sanctified So that here we have in this fourth command the duty of Magistrates in Religion and how that the care of Gods publike worship and Religion is committed to them that they should look to it Zanchie upon this fourth command speaks much how under the Father by a Synecdoche is meant also the Magistrate and that here the holy Ghost teaches what the office of a Magistrate is in matters of Religion how that he is to command his subjects to the outward worship and to use his endeavour that his subjects may come to the publike assemblies and together with others sanctifie the Sabbath Chemnitius upon the same command writes thus 'T is manifest in this Commandement 't is required of Parents Masters of families and Magistrates not only that themselves sanctifie the Sabbath but that it is their place and duty that they care it be sanctified of others and prohibite and punish its prophanation And God doth shew that the Magistrates ought to care that strangers inhabiting within their gates should conform to the true Religion lest otherwise scandals should arise And that by thou the Magistrate is understood and so by this command the care of the publike worship and Sabbath to see it sanctified is given to the Magistrate is further proved from those words nor the stranger that is within thy gates By gates in that place are understood not only a particular family or city but the whole country of any people as Gen. 22. v. 27. He shall possesse the gates of his enemies and Gen. 24. 60. Deut. 24. 24. So learned Rivet upon the 4. Commandement by strangers within thy gates are meant First strangers who commonly inhabited and lived in the common wealth of Israel Secondly strangers who came from other countries for a time not to remain but either to see the country or to traffick c. both which are to keep the Sabbath the latter sort so far as not to violate it with any externall servile work as is evident by Nehem. 13. v. 19 20 21. Now the meaning of gates strangers fully sheweth the Magistrate is meant in the command for many strangers in the first sense dwelt in houses of their own in the 2d sense the Father of a family had nothing to do out of his house or with travellers merchants who were of no family but the restraining of them belonged properly to the Magistrate Upon which interpretation Rivet and Zanchius do shew how 't is the part of a Magistrate to provide that strangers may not give scandals in a common-wealth but that at least they be made to keep outward discipline with others The strangers among the Jews were compelled not only to stand to their Political laws but to some of the outward precepts of Religion and that partly lest the good manners of the Jewes should be corrupted and disturbed with the Gentiles evil manners and that the strangers among them might be in some sort instructed in the knowledge of the Divine law And whosoever would be fully satisfied in this point that the publike exercise of piety and Religion is commanded in the fourth Commandement and that this Commandement belongs and is given to the Magistrates not only as particular persons
to be informed of the true sense and meaning of Gods law and the Priests as the great Lawyers among the People practised in the meaning of Gods Law according to which judgement was to be given gave them Resolutions out of the Law and never in those cases upon consulting by Vrim as many Scriptures-show The resolution of the Priests upon enquiring of them in hard matters was to eaccording to the sentence of the Law Deut. 17. 8 9 10 11. Ier. 18. 18. the Law shall not perish from the Priest the meaning is though falsly applied against Jeremiah that the Priests keeping to the Law are the Oracles of truth and therefore Jeremiah is a false Prophet seing they who have Authoritie in the Church and understanding of the Law contradict him Mal. 2. 7. For the Priests Lip should keep knowledge and they should seeke the Law at his mouth he Priests lips keeping knowledge and seeking the Law at hiâ— mouth not new immediate Revelations from the mouth of God are here set downe to be looked after In questions about morall things sins and duties the Priests are to give answer from the Law As for that juâ—gement of Vrim spoken of in Numb 27. 21. which was by way of Oracle the high Priest having Vrim and Thumim about him giving answers in Gods name which were of infallible truth and made a supreame determination that was for the resolution of doubtfull and difficult businesses and enterprises in matters of events and successes of things for direction and counsell from God what course to take in distresses and such and such cases as about going to warre c. for discovery and revelation of hidden and secret causes of judgements but never was upon occasion of questions of things forbidden in the Morall Law and for determination of who or what was an Idolater or Idolatry a false Prophet or prophesying falsely a Blasphemer or Blasphemy and if we consult the Scriptures where the judgement of Vrim is spoken of wâ— shall finde as much which I desire the Reader well to observe All the places I have taken notice of that speak of enquiring of God by Vrim are thâ—se following Exod. 28. 15. 30. Numb 27. 21. Josh 9. 14. Judg. 1. 1. and 20 18 and 20. 1 Sam 23. 9 10 11 12. 28. 6. 30. 7 8. 2 Sam. 21. 1. all which speak only of enquiring of God in the cases forementioned and not in the least of controversies arising upon Morall transgressions against the first Table and of what punishments shall be inflicted upon men for them unto which considering the judgement of divers learned men in their Commentaries upon most of these places of Scripture concerning the enquiring by Vrim and others in their writings going this way of enquiring in cases of of warre distresses and for publick persons enquiring not hereby for a common man but either for the King or for him on whom the affaires of the Congregation lay but not giving any one instance in matters of Idolatrie Blasphemy Prophecying falsly or any other corruption in Religion I confesse I am much confirmed that the judgement of Vrim was not appointed for that use to resolve what violations of Religion were and what were not punishable by death Now that the judgement of Vrim was of any such use to enquire of God by the Priest in points of Idolatrie Blasphemie c I see not the leastcolor for it unlesse in these places of Scripture Deut. 17. 8 9 12. which place is urged by Hagiom p. 130. the sentence of the Priest against which hee that should doe presumptuously in not hearkening to it was to be put to death was only such a sentence with the Priest did upon inquirie by Vrim and Thummim receive immediately from the mouth of God himselfe Deut. 21. 5. Deut. 19. 16 17 18. and in those examples of him that blasphemed the name of the Lord being put in ward that the mind of the Lord might be showed â—hâ—m Levit. 24. 11. 12. and of him that gathered sticks put iâ—ward till the Lord should declare what shall be done to him But for Answer in none of these places or examples is there any thing spoken of consulting by Vrim For the first place only urged by Master Goodwin to say nothing that these verses are quite another thing from that command in the beginning of the chapter about putting to death for serving other gods and worshipping the Sun and Moon there being in that case not a word tending that way which yet is the point in question of going to the Priest and enquiring of him and upon this judgement putting to death besides this command being of things of another nature as â—erse 8 showes here is no direction in this place to enquire by Vrim but the matters here spokenof being difficult councell is given to goe to the Priests skilled in the meaning of the Law and in answering of doubts arising to be informed by them of the meaning of the Law many passages in those verses show as much and whereas in the case of enquiring by Vrim in all places expressions are used of enquiring of the Lord the Lords answering and such like here still all is put upon the Priest or Iudge and upon the sentence and judgement that they shall show and they shall tell and that this place cannot be meant of the judgement of Vrim t is evident thus because that Vrim and Thummim belonged only to the Priesthood Deut 33. 8. and particularly to the high Priest Numb 27. 21. Exod. 28. 30. Now he who would have God to bee inquired of concerning some great businesse did come to the Priest and the Priest putting on the Ephod to which the breast Plate of Vrim and Thummim was fastned verse 28. stood before the Arke of God and so God gave answers which were of infallible truth of which with a more particular relation of the manner of inquiry and the way of Answer by Vrim and Thummim the Reader may see more in Ainsworth Annotat. on Exod. 28. 30. and Numb 27. 21. Diodate Annotat. on Exod. 28. 15 30. Numb 27. 21. 1 Sam 23. 6 28 6. the Annotations of our English Divines on Exod. 28. 15. 30. 1 Sam. 23. 6. Peter Martyrs common places and Weems Christian Synagogue but never was the judgement of Vrim by a Iudge and Magistrate who was a Person distinct from the Priest Now t is evident Deut. 17. 9. 12. that the Priest and the Iudge are distinct and divers persons there and the man that will not hearken unto the Iudge even that man shall die as well as hee that will not hearken unto the Priest which fully showes that what Hagiomastix writes page 46. 47. and 130. of death inflicted only upon such who would not hearken to the Priest enquiring by Vrim to be an untruth Secondly the sense and meaning of this place from vers 3. to the 13. is that inferior Courts and Assemblies in
others not only which see but which heare of them have the bridle of fear put upon them whereby they are kept from the like that must needs follow that whosoever maketh our Saviour Christ Author of this loosenesse in punishing such offenders maketh him forthwith to loose the bridle whereby others are afraid from running into wickednesse and what is this but to make Christ a Troubler of Common-wealths Besides if Christ by his comming loosed these civil punishments and purchased this grace of his Father for Blasphemers Idolaters Hereticks that they should escape civil punishments which the Law of God adjudged them to how comes it to passe that the Apostles to whom Christ committed the publishing of all the pardon he obtained for us did never make mention of the releasing of these punishments If Christ had obtained this libertie it was worth the Preaching and therefore unlesse they can show out of the writings of the Apostles to warrant this Sanctuary which they would build to the support of Blasphemers Hereticks that followes that the Apostles have not answered the trust committed to them but in that the Apostle puts a sword in the hand of the Magistrates and in the use of it makes him a Minister of the justice of the Lord against sin he confutes this opinion 3. And Lastly we see clearly that some things that were permitted under the old Testament to the Jewes are not to Christians under the new but expresly and formally declared against by Christ as Polygamie mens putting away their wives giving bils of divorce and marrying others Mat. 5. 31 32. Mat. 19. from v. 3. to the 10. and usury Matth. 5. 42. Luke 6. 34 35. Learned Cameron in his lectures of divorce upon Matth. 19. 3. puts this question why the bill of divorce takes not place in the times of the new Testament and why does not God permit the same thing in the new which he suffred in the old unto which he answers That although there is the same reason of mans nature in the times of the old and new Testament yet there is not the same reason of grace which is much more plentifully and clearly laid open and explained in these last times then before Therefore our lives ought to be ordered in these times much more strictly and holily Those Elders under the old Testment were bound truely to follow the same holinesse of life but we much more for by how much any one hath received more then nnother by so much he owes more Chemnitius in his common places de paupertate cap. 6. de vsura showes though there were two permissions cheifly in the old Testament of Divorce and Usurie yet Christ under the new opposes to either of these permissions the perpetual rule of righteousnesse in God Matth. 5. 32. 42. also cap. 19. verse 8. Luke 6. verse 34. 35. In which place he discourses of this how God under the old Testament may be considered as a Divine and as a Legislator in some places of the old Testament laying down how we must serve him in holinesse and righteousnesse in others prescribing certaine political constitutions to that people for the externall societie of Civil life in the Jewish Common-wealth Now in those political Laws which God gave the People of Israel Holinesse and Righteousnesse of the conscience before God was not alwayes prescribed but they were fitted to the preservation of outward and civil societie in that Common-wealth according to the condition and dispositions and manners of that people to whom God himselfe gives the Epithite of a stiffe neck So the Bil of Divorce in the Common-wealth of Israel was permitted but now in the new Testament though Moses suffred it for the hardnesse of their hearts yet Christ declares against it t is not lawfull to be permitted though there were the same manners of men there being now under the Gospel more powerfull remedies of such an evil and a fuller declaration and communication of the grace of God This Distinction may not be allowed now under the new Testament of Theologus and Legislator of jus fori jus poli for all Lawes given by God in the new Testament prescribe the puritie of conscience before God and doe not look particularly to the outward preservation of the Civil societie of one Common-wealth of people peâ—uliarly And so much for the 18. Thesis THESIS 19. Besides all the old Testament proofes both of commands and approved examples before the Law and under the Law before the Captivitie of Babylon and after for the Magistrates coercive power in the matters of the first Table laid down in this Treatise together with Answers to all the evasions brought against such commands and examples as also to that of proofs out of the old Testament I desire the Reader to consider this Thesis that place of Scripture speaking of the days of the new Testament and what should be then done approves of and commends this power of the Magistrate as among other these three places of Scripture Psal 2. 10 11 12. Esay 49. 23. Zach. 13. 2 3. That the second Psalme is a Prophecie of the dayes of the Gospel after Christs comming into the world is clearely demonstrated by Act. 4. 24 25 26 27. where by Peter and John t is applyed to those times In which Psalme King David foreseeing in Spirit that Heathen Kings would hand themselves and assemble together against the Lord and his Christ extendeth the same charge to the Gentiles which the Kings of Jurie received before and warned them all at once Be wise ye Kings understand ye Judges of the world Serve the Lord and t is to be observed in that second Psalme that Kings and Judges quatomes tales are to serve the Lord and kisse the Son Upon which words Austin writes thus All men ought to serve God in one sort by common condition as men in another sort by severall gifts and offices by the which some doe this some doe that no private persons could command Idols to be punished cleane from among mert which was so long before prophecied Therfore Kings Besides their dutie to serve God common with all other men have in that they be Kings how to serve the Lord in such sort as none can doe which are not Kings For in this Kings in respect they be Kings serve the Lord as God by David warneth them if in their Kingdomes they command that which is good and prohibite that which is evill not in Civil affairs only but in matters also concerning divine Religion That Esay 49. 23. is a Prophecie to the Gentiles under the new Testament as is evident by verse 22. Behold I will lift up my hand to the Gentiles and Kings shall be thy nursing Fathers c now they could not be cald the nurses of the Church if they had no care of Religion but those of whom this prophecie was meant and in whom fulfilled did care for Religion did care for the Faith as Constantine
coercive power with a high hand scourging and driving out of the Temple those that sold Oxen c. and this he is said to doe out of zeale the zeale of thine House hath eaten me up and though this be not recorded for Ministers to use a materiall whip yet certainly this was an act of righteousnesse that should have been done by the Magistrates of that time it had been a glorious action if they had done it and however there might be something heroical in it yet doubtlesse t is an act of righteousnesse and zeal that ought to be done by some in their ordinary calling viz. by Magistrates 3. Rom. 13. 4. Magistrates beare not the sword in vaiue for them that doe evill and they are revengers to execute wrath upon them that doe evill Now Blasphemers Hereticks false Teachers doe evill and are evill workers Phil. 3. 2. 2 Epistle of John v. 11. Revel 2. 2. and non distinguendum est ubi Scriptura non distinguit upon which place Master Bilson writes thus Princes in the new Testament be Gods Ministers to revenge malefactors as they were in the old and the greater the wickednesse the rather to be punished ergo the greatest as Heresies Idolatries and Blasphemies are soonest of all other vices to be repressed by Christian Magistrates whose zeale for Christs glory must not decrease Christs care for their Scepters being increased 4. 1 Cor. 12. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle showes us that when Christian Magistrates were wanting besides miracles gifts of healing c. Christ gave a speciall gift to the Church of restraining Seducers and obstinate Hereticks by corporall punishment There were some that had a speciall gift of coercing ungodly men this Paul exercised upon Elymâ—n the false Prophet and Seducer Acts 13. 11. upon which place Peter Martyr writes fully The Church then had not the Sword of the Magistrate by which offences might be restrained therefore a power was given of punishing them corporally The best Interpreters Ancient and Modern as Chrysostome Oecumenius Calvin Beza Peter Martyr Pareus and divers others doe understand by Powers those who had such a Gift upon which place I intended to have insisted largely by comparing other Scriptures with it and to have demonstrated from it the necessity and lawfulnesse of a power of punishing corporally obstinate Hereticks and Seducers but I must take off 5. Gal. 5. 12. Paul wishes that false Teachers and troublers of the Church were cut off which place I intended to have enlarged upon to prove it meant of bodily cutting off but cannot now 6. 1 Tim. 2. 2. Paul showes Kings and those that are in Authoritie are to be prayed for that we may lead a quiet and a peaceable life in all godlinesse and honesty in all godlinesse as well as honesty This is the end of prayers to be made for Magistrates Now that which is the end of Prayers poured out for Magistrates ought to be the end propounded by the Magistrate in his duty but the Apostle commands prayers to be made for Magistrates for that end ergo it lyes upon the Magistrate to see to it of which the Reader may see more in Meisner Polit. de Magistratu and t is confessed by Master Thomas Goodwin in his Returne of Prayers this was a command to pray that God would give Christian Magistrates to the Church the Answer of which was in giving Constantine a Christian Emperor who as the Ecclesiastical Histories show did by Lawes and Edicts command the Christian Religion as also establish the â—icenâ— Creed touching the Faith of one Substance banishing by his Edict Arius and his adherentâ— 7. Revel 17 16. John prophecies and speaks of it as an acceptable work to God for Christian Kings and States by their Civil temporal power to destroy the Romish Religion Now if the Romish Seducers and corrupters of Religion upon that ground cald the Whore may be punished by Civil Magistrates and dealt with by other weapons then preaching admonition excommunication then such as are certinly worse then they as Antiâ—rinitariaâ—s Socâ—nians Libertins may be also by Magistrates restrained Master Robinson writing against the Anabaptists one Helwisse who interprets this place of Spirituall weapons answers him this is a prophecie of Kings and Magistrates whose weapons and power are other besides that of prayers which is common to all Christians t is spoken what they shal doe as Kings Besides t is contrary to the cleare meaning of the Holy-Ghost which is that Kings should first use their Civill power for the Beast and Whore and after against them to their destruction they shall give their power to the Lamb as they before gave it against the Lamb Now we know they used their Civil power under Poperie as a means by which to suppresse the true Religion and therefore Princes and States shall establish the true by that means and destroy the false of which I had thought to have enlarged further as also upon the other New Testament quotations to have answered the evasions brought against them especially of Hagiomastix against Rom. 13. 4. and to have proved it cannot be restrained only against evils of the Second Table but is to be understood of evil against the First but I must reserve these things and divers more to another opportunitie and for a Second Part. If God wil. To God only wise be glory through Jesus Christ Amen FINIS GOod Reader among many other Errata of the Presse upon running over the Book in hast since printed not having time to read and weigh every page much lesse sentence or line I finde these following ERRATA PAge 32 line 12 after ought to be r. also punished p. 30. l. 13 for they r. these p. 33 l. 28 r. four and five fold p. 55 l. 4. for latter r. letter The figures of the pages which should be 56 57 58 59 60 61 62 63 64. are misprinted p. 64. l. 6. for mens r. means p. 78. l. 23. for others r. other Divines p. 167. l. 12. after put r. upon and. Margin Notes p. 14. for diga r. digna p. 61. for Egyptis r. Egyptii bones r. boves p. 130. r. c. 9 quae 4. p. 189. for equas r. equus p. 214. r. praceptorum for Prophetam r. Prophetarum for plâ—nisquâ— r. plerisque p. 216. r. after peccata r. coercerentur Numb 33. 52 5. â— King 20. 42. Revel 2. 20. * Aug. contra Petil. l. 2. c. 83. Noli dicere inquit Petiliano Augustinus Absit absit à conscientia nostra ut ad nostram fidem aliquem compellamus facitis enim ubi potestis ubi autem non facitis non potâ—stis sive legum sive invidiae timâ—re sive resistentium multitudine * Luther epist ad Wences Lin cum Christus meus vivit regnat ego vivam regnabo ☞ ☞ * Zanch. in quartum praceptum Chemnitii loci Commun De lege Dei in quartum praecept * Vide Master Cheynels