doctrine a matter of Religion was of Gods appointment Jer. 29.21 with 23. and hence by Gods appointment was this execution of Gods vengeance on them made a proverbial Curse vers 22. Argum 2 A second Argument is in that it 's recorded as a most desperate and accursed estate of old that they had no King or chief Ruler in Israel to restrain as Adultery and Murther sins against the second Table Judges 19.1 with chap. 20. so Idolatry a sin against the first Table chap. 17.1 18.1 compared but every man had his liberty to doe what was right in his owne eyes Argum 3 The third Argument is in that it is recorded as a matter of speciall guidance and direction of God and acknowledged by Ezra inspired by the Spirit as a special mercy of God to his people that Artaxerxes an Heathen King had an heart to put forth his coercive power injoyning things commanded of God and forbidding with sanction of sutable punishments the evils whether against the Lawes of the King or against the Lawes of God whether concerning Religion or righteousnesse whence we argue that this use of the civil power was of God of old and therefore the same is as well of God now Artaxerxes was indeed an instrument in the hand of Christ but not therefore a Type of Christ Nor was this of the nature of a meer Jewish judiciall Law because injoining punishments moral offences being punishable and yet not therefore of a meer judicial nature or meerly against a judicial Law besides this act of Artaxerxes respected civil matters and matters of the second Table which none will challenge as not imitable as well as matters of Religion And that which some object that he did this for fear of wrath rather confirmeth the morality of the use of such power then otherwise For what ground of fear in not putting forth such coercive power if the omission of it were not sinfull Yea if the use of such a coercive power in matters of Religion were not according to Gods mind as our opposites say he might rather more groundedly have feared Gods wrath for such an high offence as usurpation of a power which the Lord disliked and forbade Thus much of the first head of Arguments from the Old Testament those from the New follow and they are foure From the New Testament Argum 1 The first is taken from Rom. 13. If God will have every soul in and of the Churches and that of Rome as well as others to be subject to civill Magistrates as being powers ordained of God v. 1. an Ordinance of God v. 2. a terrour not to good works but to evill v. 3. the ministry of God for their good v. 4. and that for conscience sake v. 5. Then Magistrates are to put forth coercive power in such matters of Religion respecting the outward man But the former is true ergo the latter Object All this may be true and yet verified onely in matters of the second Table and is extended to matters of the first yet onely to such things as are against the Law of Nations or the light of Nature and so no proof of that for which it is urged He is a terrour to evil works but it is not said he is so to all evill works Answ 1 If all this be restrained according to the intent of the Objection then is none to have praise approbation incouragement from Civil Authority by reason of matters of Faith or of Religion but for matters of righteousnesse onely or if for any matters of Religion yet onely for such as stand with the light of nature and Law of Nations as the third Verse must be Expounded For if it be supposed that it is an act of Justice whereof the Magistrate is Minister to distribute rewards in any matters of Religion that appeares in the walk of the outward man and respect godly peace in way of encouragement it must needs be an act of like justice to distribute punishments to the contrary The Magistrate being according to the Apostles distribution a Minister of God as well when he encourageth good as when he represseth and punisheth evil 2 The Objection would make onely offences against the rules of the second Table or at most those that are against the Law of nature and Nations which come under the view of the Magistrate as a publick Minister of God to be evill works and not other sins of like publick cognizance concernment respecting other matters of Religion For if both sorts of offences are evil he being a terrour to evil works indefinitely which come to his publick cognizance he is a terrour ex officio to both and it is vaine to say he saith evill works not all evil works for so he saith he is not a terrour to good works but saith not to all good works and therefore if that indefinite good works be not equivalent to that general all good works he may then it seems be a terrour to some good works which come under his publick cognizance 3 We are yet to speak of that limitation where the New Testament alloweth the civil Magistrate power as in matters of righteousnesse so in matters of Religion so far namely as the light of nature and Law of Nations extendeth in matters of the outward man which come to his publick view but restraineth him from medling further in any matters of Religion of like publick cognizance and concernment That Scripture ground of this distinction and restriction would be produced Object I when Paul wrote this Epistle to the Romans their Rulers were Pagans and what coercive power was it likely they would put forth in any matters of Religion unlesse against the true Religion as undermining their Paganisme Crying downe the same as worship of Devils and teaching them to cast off their Heathen Gods as no Gods They did not look at Jesus Christ as their Supream Lord but as a new upstart God in comparison of their Roman Gods and to make penall Laws against false doctrine or Religion had been to make Lawes against themselves as well as others and to make Lawes against the present light of their owne consciences Answ This no way weakneth but strengthneth what we have said For if even those Pagan Rulers in Pauls time were by their Office Ministers of God then bound to improve their Authority for the ratifying and establishing of his Lawes and for those of the first as well as second Table and then bound by their Office as Ministers of God to rule for him and the exacting of his rule in and over their subjects And that they did not know and doe thus it was their sin Many of them thought plurality of wives fornication rash divorces incestuous marriages usury c. no sin and it may be said if they had made Lawes against these they had made Lawes against themselves and the light of their owne consciences as thinking in their seduced blinded consciences that these were lawfull yet
THE Covenant OF GRACE Discovering The Great Work of a Sinners Reconciliation to GOD. By JOHN COTTON Minister at Boston in New England Whereunto are added Certain Queries tending to Accommodadation between the Presbyterian and Congregationall Churches Also A Discussion of the Civill Magistrates Power in matters of Religion By the same Author LONDON Printed by M. S. for Francis Eglesfield and Iohn Allen at the Marigold and Rising Sun in Pauls Church-yard 1655. TO THE Truly Vertuous and Religious my ever honoured and much esteemed Friend M ris Catharine Hodson The Sure mercies of David IF either Religion or Civility have any virtue to oblige certainly I am much your debtor it would be but a Complement which usually derives its Pedigree from the vainest assentations to promise any adequate satisfaction for those many favours you were pleased to make me the subject of The designe of these few lines is to testifie to your selfe and the world that I am really thankefull or heartily desire to be so The following Treatise which concernes the Covenant of Grace I commend rather to your Practice then protection It 's true it is an Orphane entertaine it for the Fathers sake and I shall undertake you shall gaine no mean satisfaction for your paines The two smaller Tracts at the end are of good use to those for whom they are intended In the first the Reverend Author undertakes a good Office which is to become Vmpire betwixt dissenting Brethren Next to their not falling out the best thing is to agree I have often thought that if men did more attend to the interests of grace and were lesse particular in their ends the quarrells about the way would not be so endlesse As to that latter Tract about the Magistrates power in matters touching the first Table Of late dayes it hath fallen much under Question wise and good men who have attended to the Scripture with a single eye have looked upon the Magistrate as The Minister of God a revenger to Execute wrath upon him that doth EVILL Rom. 13.4 under the name of Evill comprehending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Eth. 5. 13. whatsoever is committed about holy things Children are commanded obedience to their Parents in all things Col. 3.20 Felius inquit Augustinus Reges si suam potestatem ad Dei cultuuÌ„ maximè dilatandum majestati ejus famulam faciant De civit Dei 5. c. 14. All things comprehend holy things and the command of a father is lesse then that of the Supreme Magistrate That which relates in this little Book to the Covenant of Grace I commend to your speciall meditations every truth hath its value but not of equall concernment unto all Amongst all the parcells of sacred Word none more justly challengeth our serious study and affectionate inquisition then this mystery that hath been hid from ages and Generations Colos 1.26 comprehended in the Covenant or Grace which is a Constellation of great and precious Promises communicating the most beneficiall influences of rich everlasting and undeserved mercies by Jesus Christ the Mediator of the Covenant to the needs of lost heavy loaden sinners This is the City of Refuge and surest Sanctuary to which distressed soules have alwayes fled and found security when the â—…owes and the waves of temptation have beat upon them here they have successfully cast the Anchor of their hopes for The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the COVENANT of my peace be removed saith the Lord that hath mercy on thee Oh thou afflicted and tossed with tempests and not comforted I will c. Isai 54.10,11,12 They onely know how much sweeter then the honey and the Honey comb the Gen. 33.9,11 Esau lookes upon his substance and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much or abundance Jacob looks upon his portion in Jehovah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all things Thus it should be Translated large contents of the Covenant of Grace are who have tasted the grace of that Covenant The spirituall sense which you have of these things hath been so rightly exercised that your experience exceeds all the Arguments of knowledge that I am able to administer But this Covenant being our Grand Charter and the great reason of our hopes for another life I refer you to the perusall of the following Treatise and shall in the mean time bespeak a blessing from Heaven upon your meditations in it I Question not but still you pursue that thriving course in Religion which many are wanting to themselves in and that is to keep off from unedifying disputes and Questions which have added nothing to Christianity but discord scruple and a losse of the vitalls of Godlinesse besides the expence of precious houres which you have improved to more considerable advantages You run well let nothing hinder you Hold fast that which you have wrought that you may receive a full reward Live as much as you can to the interests of another world For the Land of IMMANUEL is an excellent soyle the purest aire is above where the Spirit breaths freely and the soule injoyes a condition proportionable to it selfe in as much as nothing can fit it but that which bears some similitude to its being Your warfare is not yet accomplished as you must wrastle with God by prayers so you must wrastle with principalities and powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de supercoelestibus Eph 6.12 vide Mat. 10.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mei causââ—… illius causa vide Mat. 26.21 All ye shall be offended because of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—OVI or because of heavenly things The nature of Satan is to tempt and we have that in our natures fitted to comply with any temptation Let him be conquerour or conquered he is restlesse He may goe away for a season till God is pleased to let out his chaine and then he comes againe Be we faithfull to the death and there is a Crowne of life provided for us Now the God of all grace 1 Pet. 5.10 who hath called us into his eternall glory by Christ Jesus after you have suffered a while make you perfect stablish strengthen settle you So prayes Your very much obliged Friend in the bonds of the Gospel W. RETCHFORDâ— TO THE READER IF either Author or Matter may tend to commend any Treatise I might take occasion from both these respects to speak to the high commendation of all these three ensuing Treatises the Authors of them being such as whose commendations are in the gates of all the daughters of Zion and therefore need not Epistles of Commendation from any others The Name of Mr. John Cotton the Author of the two former being like a precious Ointment powred forth and although his blessed soul be now amidst the spirits of just men made perfect in the heavenly Jerusalem that is above yet his holy works and labours left
Quest Whether the Civil Magistrate in matters of Religion or of the first Table hath power civilly to command or forbid things respecting the outward man which are clearly commanded and forbidden in the word and to inflict sutable punishments according to the nature of the transgressions against the same and all this with reference to godly peace Answ The want of a right stating of this Question touching the Civil Magistrates power in matters of Religion hath occasioned a world of Errours tending to infringe the just power of the Magistrate we shall therefore explaine the termes of the Question and then confirme it in the Affirmative By Commanding Forbidding and Punishing we meant the coercive power of the Magistrate which is seen in such acts By Matters of Religion commanded or forbidden in the word respecting the outward man we understand indefinitely whether those of Doctrine or Discipline of faith or practice his power is not limited to such matters of Religion onely which are against the light of Nature or against the Law of Nations or against the fundamentalls of Religion all these are matters of Religion which may be expressed by the outward man but not onely these therefore we say not barely thus In matters of the first Table but joyn therewith In matters of Religion that all ambiguity may be avoided and that it may be understood as well of matters which are purely Evangelicall so far as expressed by the outward man at well as of other things And we say Commanded or forbidden in the word meaning of the whole word both of the Old and New Testament exception being onely made of such things which were meerly Ceremoniall or otherwise peculiar to the Jewish polity and cleered to be abolished in the New Testament By which limitation of the Magistrates power to things commanded or forbidden in the word we exclude any power of the Magistrate either in commanding any new thing whether in doctrine or discipline or any thing in matters of Religion which is beside or against the word or in forbidding any thing which is according to the word 1 Hence he is not to mould up and impose what Erastian forme of Church polity he pleaseth because if there be but one form commanded now of God he cannot therefore command what forme he will 2 Hence he is not to force all persons into the Church or to the participation of the seals because he is not thus commanded 3 Hence he is not to limit to things indifferent which are neither commanded nor forbidden in the word without apparent expediency or inexpediency of attending the same By that expression cleerly commanded or forbidden in the word we understand that which is cleer either by express words or necessary Consequence from the Scripture and we say cleerly commanded or forbidden in the word Not simply that which the Magistrate or others think to be cleerly commanded or forbidden for they may thinke things commanded to be forbidden and things forbidden to be commanded but that which is in it selfe in such sort cleer in the word de jure the Civil Magistrate in these days since Christs ascension may and ought to command and forbid such things so cleared in the word albeit de facto oft-times he doe not Sutably inflicting punishments according to the nature of the transgressions This clause needeth not much explication being so plaine of it selfe some things commanded and forbidden in the Law of God are of a smaller nature in respect of the Law of man and in this respect 't is true which is often said that De minimis non curat lex i. e. Mans Law looks not after small matters but other things commanded or forbidden in Gods Law are momentous and of a higher nature and though small in themselves yet weighty in the consequence or circumstance And in this case if he inflict a slight paper punishment when the offence is of an high nature or contrariwise when he inflicts that which is equivalent to a capitall punishment when the offence is of an inferiour nature he doth not punish sutably There are sundry rules in the word in matters of this sort as touching the punishment of Blasphemy Idolatry Heresie prophanation of the Lords day and sundry other like matters of Religion according to which Magistrates of old have held and others now may observe proportions in making other particular Laws in matters of Religion with sanctions of punishments and inflicting the same they inflict sutable punishments Onely let it be here remembred that though we grant the Civill Magistrate his power thus to command forbid and punish in matters of Religion cleerly reâ—ealed in the word yeâ— it is one thing what he may and must doe and another thing when and how he must exercise his power to all persons under his Jurisdiction for some such persons may not be at all acquainted with the true God or have any knowledge of Christ or of the word but as yet are Pagans Now touching such the Magistrate should take care that the best means be seasonably and wisely used with them according to their capacities to bring them first to the knowledge of the true God and of his word and to convince them of the falshood vanity of their gods whom they worship c. and afterwards as there is cause to put forth acts of his coercive power towards them as Scripture-rules and examples will allow others though they are Christians yet such as are not clearly instructed or inlightned in matters clearly set down in the Word in this case the civill Magistrate is to informe and convince and not to proceed suddenly till all just means are used to leave him convinced of which it is more meet for the Magistrate than for the offending person to judge who it may be will never say he is convinced We live in times wherein many men are perversly carried and will regard no reason but goe full against the light of it and of common sense too sometimes rather than confesse the truth when convinced of it such an obstinate foole is not to be answered according to his folly by any further reasonings Pro. 26.4 A whip is fitter sayth Solomon for such a backe By this which hath been already spoken touching the acts and rule of the Magistrates coercive power in matters of Religion the impertinency and invalidity of many objections against this his power will appear as 1. That thereby the civill Magistrate is made the Churches King and Law-giver which would be true if he might command or forbid any thing which was not first commanded or forbidden of the Lord who is the Churches Law-giver which we say he may not 2. That thereby he is made to have dominion over mens faith when he doth no more by our position but presse them to that faith which he that hath indeed dominion over the same hath prescribed 3. That thereby tyranny is exercised over mens tender consciences and true liberty of conscience is
all will say they were all Ministers of God and bound to know and doe otherwise Nero is branded for a beastly person a Lyon in that he abused that Authority of his which of right should have beene improved for encouragement of Paul in his Ministry and doctrine to be a means to endeavoure to destroy and devoure him 2 Tim. 4.17 2 A second Argument is taken from 1 Tim. 2.1,2 We are to pray that we may have such Magistrates as may act Authoritatively in matters of Religion and piety as well as of righteousnesse and honesty therefore it is the mind of God that civil Magistrates should put forth their power in the one as well as in the other Object Yea but some have said If you now allow civil Rulers power in matters of Religion they will persecute us Answ The Apostle doth not answer pray therefore in these persecuting times of Romish Emperours that they may not meddle at all coercively in matters of Religion as being to usurpe power not belonging to them but rather pray that they may use this power which they have aright or as we may peaceably exercise acts of Religion as well as honesty nor doth he say pray that they may deale in matters of Religion negatively that is so as authoritatively to hinder any from disturbing any Christian in that which he taketh up for truth or piety or in any opinion which he may hold and yet be a godly man no more then he saith pray that they may deale so in matters of honesty as to hinder any from disturbance in any supposed course of honesty yea in any acts of dishonesty which may be incident to one that yet in the main is godly for that were to pray to be let alone in all ungodlinesse or dishonesty Nor doth he say pray that every one may live according to his Conscience or hold out any opinion Tenent or practice suiting with his conscience so it race not the foundation of godlinesse but pray for them that we may live in all godlines peaceably or that we may with quietnesse and encouragement so carry it as will stand with godlinesse it selfe yea with godlinesse in the highest degree of it or any part of it in all godlinesse A third Argument is taken from Isa 49.23 which though a Scripture of the Old yet respecting the dayes of the New Testament and the substance of the Argument stands thus It is the mind of God that civil Rulers in the dayes of the New Testament should Authoritatively act in spirituall things which are to the Church as milke therefore it 's his mind that in these dayes they should act Authoritatively in matters of Religion we say to act Authoritatively because to act as Fathers and Mothers and therefore not to act meerly alluringly as some say or in a generall way of countenance but coercively Fathers act fatherly in commanding in forbidding and in punishing as well as in kissing and giving good words in taking the rod as giving an Apple nor doth he say they should be Nurses as if they were to take upon them to act officially in Preaching or in administration whether of Church seales or of Church censures The nature of the similitude forbids it Nurse-fathers cannot give milk to the Child but Nurse-fathers and Nurse-mothers to take Authoritative care what milk either Church-Officers or any others yield forth to the Church to see that it be good and accordingly to reward and encourage it to look that it be not bad but coercively to restrain it at least from being milked forth to the Churches hurt Albeit if kept within the breast that bred it it is out of their cognizance nor is this spoken of Heathen Rulers as Pagans not Christians but of such which though as civil Rulers they command in matters of Religion or righteousnesse yea as Members of the Church they obey the Church stooping to its doctrine and discipline so they lick up the dust of the Churches feet 4 A fourth Argument is taken from Zech. 13.2,3,4,5,6 it is Prophecyed of as an approved act of the zealous Members of the purest Churches to be in the dayes of the Gospel to make use of the coercive power of the civil Magistrate in matters of doctrine a matter of Religion therefore it 's the mind of God that in these dayes such coercive power in matters of Religion should be exercised nor may any here restrain these words to Church-censures it being not the use of the Holy Ghost to expresse Church-censures greater and lesser by taking away the life wounds and works in the hands but rather proveth that power of civil Authority to inflict death in some cases of false doctrine and some other reproachfull corporal punishments in some cases of errors which are not of moment as the other Thus much for the Arguments proving the Position we shall briefly now take off two or three generall Objections and then come to a close of this Question The weapons of our warfare are not carnall but spirituall Therefore no such use now to the people of God of such carnall weapons as the penall Lawes or censures of Civil Magistrates in matters of Religion It 's the unhappinesse of the most of the Arguments in the late Pamphlets and Pleas for Liberty used against this Coercive power of the Magistrate in some cases which we plead for that if they be forcible they conclude universally even against that coercive power which our opposites allow to him in matters of the second Table and so far also of the first as in things against the light of nature and Law of Nations And of this we have a tast in this Argument for besides the mistake of applying this as if meant of other persons then of Church Officers contrary to the very scope of the Text the Argument concludeth against the use of Civil Magistrates power by Civil Rulers in matters of the second Table as well as of the first because spirituall weapons are as weighty to pull down strong holds against the second Table as well as against the first Of like nature is that Objection Christs Kingdome is not of this world this if of any force excluding wholly takes away the Magistrates power in both Tables Object 2. The Church hath sufficient power to reach her ends in curbing or curing offences in any matters of Religion therefore what need is there of such coercive power therein of the Civil Magistrate Answ 1. Suppose it were granted that therefore the Church as a Church stood not in need thereof yet the Church considered as a Civil Society stood in need thereof and so far the state of the question were yielded Or what if the Church had no need yet in respect of other subjects enjoying the light of the Gospel though not actually of the Church as persons not yet joyned to any Church or such as are actually cast out of the Church that power might be most needfull else they might vent things as well