Son lest he be angry c. 8. The Magistrate by this necessarily exposeth himself to the greater business in point of Government and that unnecessary and needless business too Such for which he will have no thank in the day of the Lord notwithstanding he may undertake it through mistaken zeal being perswaded thereto that its his duty to take care for the observation of the first table yet it belongs not to him being no part of that which is committed to his care by reason of which he doth not onely imyloy himself about what he hath nought to do but probably through his zeal in this neglects the work he is intrusted with See Psal 82 3 4. Doubtless if Magistrates were rightly learned in this truth it would ease them of much burden and care in and about what they suppose themselves concerned in and set their hearts more to the work they are rightly called unto 9. By this means Magistrates and others lay a foundation of persecution to themselves and their posterity for if it be lawful for them to use a coersive power in Religious things towards others then by the same rule of reason its lawful for another power if it should arise whose apprehension may be differing from theirs to compell them and theirs contrary to their consciences to that Religion be it what it will so they suppose it to be truth And so 10 It destroys that golden rule of righteousness to be observed of all as ye would that men should do to you so do ye to them c. 11. And finally The Magistrates by this means must necessarily expose themselves to the greater judgement in the day of account when they shall have not onely to account for the bodys and estates of men but for the souls of men and for the wrong done to Christ and to his tender Lambs Oh how doth it concern Magistrates as well as others to take heed of heaping and treasuring up of wrath against the day of wrath and peâ—dition of ungoely men But to remember the words of Christ Mat. 23. 35. Obâ—ect Probably it may be objected notwithstanding all that hath been said we judge it to be our duty to take the care of Gods worship and we are so perswaded by divines That it is the first work we should be about to prefer Gods concernments before our own if we miscarry in it the danger will be to our selves for we own Christ to be above us and expect to give an account to him for what we do in divine things aswell as civil and therefore must adventure our account for the one as well as the other Answ The first i. e. Government in civil concernments is clearly committed to the Magistrates and therefore may be lawfully and comfortably undertaken with an expectation of standing in the day of tryal i. e. of those that have been conscientious and faithful to God in the discharge of that trust but as for divine concernments that is altogether intruded into and therefore an account must be given for the very act of undertaking and entering into or assuming of that power that is not betrusted with any Magistrate on earth and is therefore as clearly an act of treason against the King of Kings to enter upon and take his kingdom from him as it is for a subject though in pretence of love without any rule or reason to endeavor to take the Kingdome and Government from his prince therefore let Magistrates learn to content themselves with what God hath given them and let the Lord alone with what he hath reserved to himself Obj. The Apostle saith That Magistrates are for the praise of them that do well c. Answ It s true they should be so i. e. that walk civilly and orderly in subjection to the Laws of that power under which they live in civil respects the Apostle intends not divine things for the Magistrates were then heathens but as to things relating to this life I do not think that there was ever a Magistracy yet in the world no not among the heathen but it had so much of the authority of God stampt upon it that it was in it self for the praise of them that did well i. e. Those that walked righteously and in offensively on a civil account However all men i. e. Magistrates have failed that have medled with things divine making that one part of their work and particular acts of unrighteousness on the outward account might and may be committed and doubtâ—ess was either through ignorance or unrighteousness in the Law-makers or such as did erect them but I do not judge that ever there hath been any Magisterial authority in the world but hath countenanced civil righteousness amongst men and discountenanced unrighteousness and so it hath been for the praise of them that do well Q. If the case be thus What then is the Magistrates duty in Religious matters hath he nothing at all to do in it A. As a Magisttrate doubtless he hath not in any way of restraining from or of compelling to any Religion it being the Lords work and without the birth from above there can be no entrance into the Kingdom As a Christian he ought to walk according to the rule of Truth him self according to his light and faith and to protect and defend all in the peaceable profession of what they believe to be the truth of God Commending and preferring the holy Scriptures incouraging all to a consciencious searching ofter and living according to the will of the Lord therein revealed But as for such principles and actions as are cleerly sinful and not any matter of conscience be it contrary to the first or second Table as sweering cursing and tumultuous disobedience or what-ever cleerly flowes from corrupt and degenerated Nature and is contrary to the Law of Nature it self I judge is the Magistrates duty to take cognizance of For the original of Magisterial power was to correct the exorbitancie of mankind in the fall that so they might live peaceable together for had not man fallen there had been no need of Magistracy but man being fallen Magistracie was ordained of God for the punishment of the evill doers in this estate and there was no other end nor is there any other work for Magistrates though God did for a time commit a power to the typical Magistracy of the Jews which lead to Christ and is as hath already been said natively devolved into Christ and all things of the coelestial and soul-concernment is in his hand so that the work and duty of Magistrates as Magistrates I shall present in these Scriptures Psa 82. 3 4. Defend the poor and fatherless do justice to the aâ—fiicted and needy deliver the poor and needy rid them out of the hand of the wicked Rom. 13. 3. 4. 1 Pet. 2 13 14. Q. Is it not the Magistrates duty to punish Blasphemy A. I suppose it is being rightly understood what Blasphemy is not what men call or suggest to be Blasphemy Blasphemy being evill or wicked speaking or cursing either of God or man And this I do judge that the Magistrate ought to make provision against it being no matter of conscience but palpable wickedness to speak evill of or curse either God or men though I do not think it should be punished with death as in the Old Testament i. e. Blasphemy against God that Church and State being typical and the censures are to be exercised by Christ in the Church here cutting off from the Church and will be eternally judged by Christ hereafter if repentance prevent not And further it seems to be that which is seated as a Law in Nature and that in the Heathen in this case to preserve the honor of their gods much more of a professing Christian Magistrate Acts 19. 37. which cannot be if this of Blasphemy be permitted it 's evident that there was no Law among the Heathen to compell to the Worship of their Gods and forbid the preaching of another way for in as much as they had not been Robbers of Churches i. e. taken out of their conâ—ecrated places nor blasphemed their Godness there was nought against them so that in a word to conclude it behoves Magistrates to have respect unto this onely let them be heedfull what they call Blasphemy lest they themselves should blaspheme for persons to have a dâ—ffering apprehension in matters divine although it may bee of things that are of highest concernment believing it to be the truth of God though probably they may be mistaken in their understanding is not Blasphemy but that which may and ought to be left to the Lord and the Church For to his own Master hee standeâ—h â—r falleth This testimony for the Lord I leave with you as a word that may be of use unto you if imbraced for almost all Magistrates have assumed Christs Throne and the People have been willing to have it so insomuch that the generality of people in the world have knowne no other Lord nor Law-giver but the Magistrate even in divine things And this I judge to be one part of the Lords work at this day to untwist this knot i. e. unity of Church and State and to let the oppressed go free Amen FINIS
THE DECISION CLEARING OF The great Point now in Controversie About the INTEREST of CHRIST And the Civill Magistrate In the Rule of Government in this WORLD Stated according to the Word of TRUTH AND Presented to the PARLIAMENT Of this COMMON-WEALTH AND To all other Powers in the World where it may come Or to any that desire satisfaction in this Matter VVritten by T. Collier Mat. 22. 21. Render unto Caesar the things that are Caesar's And to God the things that are God's LONDON Printed for G. C. and are to be sold at the Black 〈◊〉 Eagle neer the West end of Pauls 1659. To the Supream Authority the Parliament of the Common-wealth of England and the Dominions thereof I Have in this small Treatise been at least endeavouring to prepare and present unto you a subject of highest Concernment at this day i. e. rightly to sâ—ver and distinguish between the interest of Christ and the Magistrates or Powers of this world in matters relating to Government it having been the unhappy part of most of the Powers of this world to intermix and minglâ— their Power with that which the Lord hath reserved to himself i. e. Rule and Dominion in Divine Things in and over the consciences of men which is alone the Lords Prerogative in that little Kingdom he hath reserved to himself I had prepared it before but now present it unto you whom after so long empting from vessel to vessel I may suppose are made willing to be acquainted with the Lords mind and your duty or work in this matter which is to let the oppressed go free I have no ground to question but that many if not most among you in this day of light are principled in this tâ—uth already yet I suppose this pâ—oâ—â—abour of him that truly loves Truth and Peace with the true Gospel-liberty may be both accepted and of use if not to inform yâ—t to confirm in a truth of such importance I have in this Treaâ—â—se endeavoured truly to state the â—agistrates Part as to Govemrnent and the Lords and cleared this Thaâ—â—â—ule in Divine things belongs only to the Lord and in civil things â—nto the Magistrate I have given the grounds with the dangers of the Magistrates intermedling with that which is none of his I am not ignorant of the often urging of that word of Christ Luke 14. 23. Compel them to come in although it is as often abused from the real intention of our Lord therein which is a Ministerial compulsion by the Gospel-invitation to us poor perishing Gentiles the high act of Gods grace that such a compulsion is come forth to us I have endeavoured plainness as becomes the Ministry of the New-Testament and brevity that so a little time might give you the reading thereof Oh that the God of Grace who hath begun his wonders amongst us would be pleased to engage the Powers of this Common-wealth wholly to diâ—avow the claim of any interest in Dominion that so clearly and undoubtedâ—y is our Lords Prerogative that you might become a Pattern to the Nations round you and by your practice preach this to all the world That Rule in Divine things belongs to the Lord doubtless if it convince them not it shall be a witness against them for on this account shall the Nations be broken and thâ—iâ— breach will be grievous and incurable You being once more come to sit at stern in this Common-wealth Who knows but tâ—at God hath been proving and refining you that so you by whom he began the work in these Nations might be honoured by him above all others in the further perfecting of it Oh be not high-minded but fear humble your selves to walk with God know who it is that hath entrusted you and fear bâ—fore him be wise as Serpents and harmless as Dâ—ves so may you expect a blessing from Heaven your endeavours crowned both here and hereafter So prayeth he who for Zions sake cannot hold his peace T. C. The decision of the great Point in Controversie i. e. The Interest of Christ and the Magistrates in the Rule and Government in this World Presented to the Supream Authority the Parliament of the Common-wealth of England THat Jesus Christ is Lord of all Acts 10. 36. Rom. 10. 12. is without all question I suppose to all who own the Scriptures of truth That he is exalted and made Head over all to the Church Eâ—h 1. 20 21 22. and that he hath the Government of the World in his hand Matth. 28. 18. although this be not so visibly made manifest as in the fulness of time it shall be Heb. 2. 8. we do not yet see all things under him by faith we believe it as it 's made manifest in his Word And it is as unquestionable That the Powers and Magistrates of this World have from and under him a right of Rule and Government committed to them in which they ought to be faithful And in as much as it is a great Point now in controversie What Power it is that the Lord hath extended to Magistrates what are the limitations bounds thereof And What it is he hath reserved to himself Or Whethether he hath reserved any thing in point of Government to himself or no or committed all to the Magistrate both Ecclesiastical as well as Civil My Work will be in these ensuing lines to be discoursing and discovering the truth in this matter and I cannot reasonably suppose it being a matter of such great concernment that it should be taken any otherwise then acceptably it being no more as I am in conscience convinced then the discharge of my duty to the Lord and the Magistrates under whom I live And as to the Point in hand I say 1. That Jesus Christ to whom all Power in Heaven and Earth is given hath committed an Authoritative Power and Rule to Magistrates in this World till his coming again from Heaven the truth of this is evidenced by the Word of Truth Prov. 8. 15 16. By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth Rom. 13. 1. There is no Power but of God the Powers that be are ordained of God So that the Magisterial Power is ordained of God and by him it is they rule i. e. By his Ordinance and Appointment Yet 2ly Christ hath reserved a Room and Place of Rule for himselself in and over the World hence he is said to be Lord of all Lord of quick and dead Head over all to the Church and over all Principallity and Power and every Name that is named not onely in this world but likewise in that which is to come so that the great query now will be What Power it is the Lord hath given to the Magistrate and what it is he hath reserved to himself the deciding whereof vvill be of great and singular concernment at this day 1. What he hath given to the Magistrate and that is Authority and
Power to rule over men i. e. To rule over the Bodies and Estates of men for good and no other And 2. That which he hath reserved to himself lieth especially in these four things 1. The Power of a secret and invisible ordering and disposing of all Governments to carry on and bring about his own design for his own glory and his Churches good Hence he is said to be Head over all things to the Church 2. He hath reserved the Povver of pulling down and setting up of whom he will Dan. 4. 17. Hence it is that he maketh changes in the Worldly Governments to the end they might know that the Lord doth rule and that they do rule by him and should rule for him 3. He hath reserved to himself the Power of calling all Magistrates to account at the great day of Account in which they must be judged according to their discharge of that Authority and Trust committed to them and reposed in them These I suppose every one that hath any awe or fear of God will acknowlege But 4ly Christ hath reserved all spiritual causes relating to matters of Faith and Worship to himself and hath betrusted no Civil Magistrate or Power in Earth vvith this the proving of vvhich will prove the first Assertion i. e. That the Trust committed to Magistrates is over the Bodies and Estates of men and no otherwise Therefore to prove it I shall present several convincing grounds 1. There is no New-Testament Scripture presents us with the Lords giving up of Authority to Worldly Magistrates in matters Ecclesiastical i. e. Things in and relating to matters of Worship that clearly relate to conscience if so Hence I reason That Authority which Christ hath no where given to Magistrates he hath reserved to himself but this of ruling of and over the conscience is to where committed by Christ to man i. e. to Civil Magistrates therefore he hath reserved it to himself Q. May we not suppose that the Scripture intends Spiritual â—â—d Ecclesiastical Concernments as well as Civil when it saith â—â—aâ— we should be subject to every Ordinance of man for the 〈◊〉 sakâ— c. A. It is without question to be understood in civil things â—nely there being no Magistrates then but such as were either Jews or Heathens if subjection in Divine things had â—â—ep intended the Apostle in that saying and in all others â—â—at calls for subjecting to Magistrates must necessarily â—â—ve taught them either to be Jews or Heathens in point of Worship for the Command of the Jewish Magistrates would be to the Old Testament-Ceremonies and of the Gentiles to their Idoll Temples if to any thing in Worship so that it 's questionless That it was in civil things that subjection is required 2. Ground In that Christs Kingdom is not of this world i. e. of the Worldly Government that he hath committed to men then certainly it must be some where i. e. in the consciences of his People there is Christs reign and doubtless to deny this i. e. The Rule of Christ by his Word and Spirit in the hearts of his people and over them in matters of Worship is a tenet very near of kin to Atheism 3. In that he hath left in Scripture clear and absolute Rules for his people to walk by in point of Faith Worship unto which it is their duty to take heed until his second coming Matth. 28. 18 19. John 14. 15. chap. 15. 14. From whence I reason thus That if Christ hath left Commands and Rules to his People as to matters of Faith and Practice then he hath reserved Authority from the Magistrate in this matter But that he hath left Commands and Rules to his people in this matter is clear in which it is their duty to obey him therefore he hath not committed this Authority to the Magistrate for the Magistrate may and that probably too contradict Christs Commands therefore Christ hath prevented that extremity in reserving to himself Authority and Rule in Divine things Hence it is that when Christs Law and the Magistrates Will hath come in Competition the Answer is stated for us Acts 5. 39. Whether it be right in the sight of God to hearken unto you more then God judge ye 4. This truth appears in that Jesus Christ will judge his people in the day of Account according to his Word that being the Rule by which they are to walk and by which it is they must be judged John 12. 48. And in the keeping therof there shall be great reward Psal 19. 11. Rev. 22. 14. Therefore he hath not committed this Authority to Magistrates lest they should turn them aside from the righteous Rule And indeed it seems to me to be ridiculous and unreasonable for any one to suppose that the Lord hath given up his people to the Wills of men in matters of Worship and yet will judge them for not walking according to his Will in his Word this were indeed to make him a hard Master and to lay impossibility upon his people 5. As we do not find that Christ hath any where resigned his Authority to the Magistrate so neither do we find at any time or in any case the Lord to direct his people to the Magistrate for counsel or advice in determining Divine things but the contrary i. e. to the Scripture Isay 8. 20. Job 5. 39. 2 â—im 3. 15. to his Ministers with the church Aâ—â— 15 6. If Authority in Divine things were committed to the Magistrate it must be necessary to know to what Magistrate it is committed whether to all Magistrates in all Nations alike if so then these two impieties will follow 1. That the Lord hath subjected his word and will to the Judgements of Heathen and profane Magistrates Or 2ly his people to their wills in point of VVorship Or 2ly If it be to some Magistrates and not to all i. e. to Christian Magistrates then the doubt will be to whom of them it is there being many supposing themselves to be Christian Magistrates and all think themselves to be in the truth and most of them think themselves concerned to make provision for VVorship and to exercise their Power in these things and indeed the Lord having committed no such thing to any Magistrate there is as much ground for one to claim it as the other The Papist supposes all truth to be there and persecutes the Protestant under the notion of Hereticks The Protestant supposes the Papist to be out and himself to be in the right and persecutes the Papist and thus this very principle throws the World into confusion every one that can get into Power is ready to make or at least to think himself an absolute god in and over all causes as well Ecclesiastical as Civil and doubtless it concerns that Magistrate that is most enlightened in Divine Truth to be first in rejecting and renouncing this authority in Divine things for doubtless the most enlightened and reformed
danger incurred by taâ—ing this authority if ordering and setling things relating to the worship of God with a coercive Power Answ 1. It is an intruding into that which they have no right unto and doubtless it is as open a wrong to Jesus Christ as it is for one Prince to invade anothers Territories and take away his dominion from him under pretence of love to him a sad sign and symptome of an aspiring minde when when men will not be content with what God hath allotted them and not only to be undermining one another to make themselves greater but they dare adventure on the crown and dignity of Jesus Christ 2. Magistrates by this Practice do not only intrude themselves into his authority where they have no right but likewise must necessarily expose themselves to the great danger of contracting the guilt of the blood od souls upon themselves And that first because compulsion by a coercive power necessarily makes a world of Hypocrites and Formalists and so deceives them with the name and supposition of Christians and beleevers when they are strangers to it whereas otherwise through the spreading forth of truth in the Gospel-light they might in an ordinary way be brought truly to look after God Or secondly in case the Magistrate err himself in the Religion set up by him as its wonder if he do not and so compel to his own will in stead of the will of Christ he may be instrumental to destroy souls in deterring them from closing with the truth and compelling them to close vvith his error 3. By this the Magistrate proclaims himself in effect to be infallible in judging and determining universally in matters of Relgion which is proper only to Jesus Christ and so exalts himself above all that is called God even above Jesus Christ in that which is his Prerogative alone and so at least attains to the badge and livery of Antichrist This is judged so to be by all reformed Churches and therefore they apply it to the Pope or Papal power on this account i. e. his usurping a power rule over the Consciences of the people and persecuting all that differ from them and how those who walk in the same steps only their opinion changed in matter of Religion will acquit themselves from the same guilt I leave to themselves to judge 4. It is that which derogates from the liberty of the Gospel which Christ hath purchased by his own blood for his people that they might not be the servants of men in divine things May vve rationally suppose that Christ hath delivered his people from the old Testament-Bondage that vvas ordained of God himself to deliver them up to the povver and vvills of men and it may be too of such men as knovv not God its true God hath rather chosen to subject his children to the vvills of men in suffering then in serving in divine things if Christ had left his people in this matter to the vvills of men the Gospel liberty had been much vvorse then that of the Lavv David vvhen he vvas to chuse vvould rather fall into the hands of God then into the hands of men because he is merciful and so tender vvas Paul of derogating from the Gospel-liberty that notvvithstanding he vvas infallibly inspired yet usurps not this povver to himself of having Dominion over the faith of his Brethren 2 Cor. 1. 24. 5. The Magistrate by this means necessarily exposeth himself to the danger of persecuting Christ For First we may yea we must suppose a possibility for Magistrates to erre especially in divine things being liable to tentations and snares above other men and if they miss in the least hint or part of truth and so compel from any part of truth to their own error and persecute those that cannot in conscience submit doubtless they become persecutors of Christ And Secondly we may have grounds for all that I know to judge and hope that the Lord may have a people that are precious to him in and under all apprehensions in Christian profession who hold the head and truely then it concerns the Magistrate to look to it and to succour and delend all in all sorts of profession rather then to persecute any one of Christs little ones the danger of this see Mat. 18. 6. 6. Acts of Rapes and force on the body in order to bodily fornication are judged by the law to be acts of highest offence even fellony deserving death but know that acts of force upon the soul to spiritual fornication which is done on all that are forced by a Magisterial Coersive power to that in worship which is contrary to conscience is a worse and more dangerous force or Rape then that on the body to outward bodily fornication For first the soul is the more sublime and divine part of man And secondly a bodily rape may be as it s generally judged without sin in the party that is violently surprized but this of the spiritual force who ever is conquered by it sins against God though the thing may be lawful to which he may be compelled yet to him its sin being done against faith and conscience for whatsoever is not of faith is sin so that to set up a coercive power in Religious matters is the likeliest and surest way in the world to lay a necessity of sinning or suffering upon all consciencious people 7. This act in the Protestant Magistrates far exceeds that in the papal and so it becomes a force of the highest nature for the Papist saith to all That they must believe as the Church believes i. e. the Pope and his Clergy and to accomplish this he keeps them ignorant permits not the Scripture in their own language to the end they may believe as the Church believes the common people shall know but what the Church will tell them and so are kept ignorant and their force is without trouble for they think they do well c. But the Protestant seems to go further The Scripture shall be translated into the mother tongue that every one may read it the people shall be pressed to buy Bibles to search the Scriptures to finde out the minde of God c. and when all is done they must still believe as the Church believes i. e. as the Minister and Magistrate shall conclude It is to invite to search and see with their own eyes and yet compell to believe what another sees doubtless it s not onely an irreligious but an irrational thing to allow people to search and know yet will put out their eyes and compel them to see with others I quere whether it would not be a lesser evil Pope-like to keep the Bible in an unknown tongue and so keep the people ignorant then to allow the Bibles and compell to walk contrary to the light and truth apprehended therein I mean to the powers thus acting Be wise now therefore Oy kings be instâ—ucted ye Judges of the earth kiss the