him or as any tyrannicall course of his but as one peece of his right guided politicall wisdom justice and power as the context sheweth and this course he took is recorded in his commendations and as his comfort in his very trouble before Moses his Judiciall or Ceremoniall Lawes were made for after them that sacrifising so approved of by God chap. 42. had been unlawfull to be performed by such as Job was who was not under that religious State and Church polity of the Jews Levit. 17. 8 9. It was a capitall offence for any Jew or stranger among them to offer sacrifice unless he brought it unto the door of the Tabernacle See more in the Notes of Junius and Tremellius upon the first of Job But for the further clearing of this from all gainsaying of others let us first lay down some distinctions and then the conclusion respecting this 1. Then there is the divine Rule of Judging which is the Scripture the Judge of all Controversies and the act of Judging what is or what is not according to the Word Herein quaeritur who is Judge 2. There is an absolute supreme praetorian and infallible Judge thereof which is no other but Jesus Christ and his Spirit speaking in the Word and there is a visible limited subordinate and Ministeriall Judge what is or what is not according to the Word of which quaeritur who is Judge 3. There is a more private Judging thereof whether apprehensive discretive directive or corrective proper to each particular Christian in respect to his own particular actions and of which there is a publique judgement of what is or what is not according to the Word of which quaeritur 4. There is an Ecclesiasticall and there is a Politicall or Civill judging of what is or is not according to the Word Ecclesiasticall judging is either by virtue of Office defining Ecclesiastically what is the counsell of God as is that of Church Elders or by virtue of Ecclesiasticall deputation and designation as that of the Synod and members of it or by virtue of Ecclesiasticall union and communion as that of the Church colectively and the members distributively considered 1. Cor. 10. 15. I speak as to wise men Judge ye the present quaere is of political Iudging also 5. Politicall Iudging in such matters is either that which is in the politicall Law-makers whether in any stated standing higher Civill Office or otherwise as in Parliamentary and Generall Courts or the like or that which is in higher Civill Officers in a state we look at both 6. Authoritative politicall Iudgement is either Definitive Authoritatively stating in a politicall way what is or is not to be acted by the outward man in weightier matters of a religious State-concernment whether of first or second Table or preceptive injoyning those politicall determinations with respect to Civill incouragements or punishments Both which acts of politicall Iudging are appliable to State-lawmakers onely de Iure they are limeted to the sole rule of Iudging even the whole Scripture 7. There is a Iudging what is true or false to be believed or not simply as teaching and binding conscience with reference to Spirituall and Eternall rewards Which is the Ministers business officially and each Christians work privatly and personally and is not the Magistrates work as a Magistrate There is a Judging what is to be professedly believed and maintained as true or false with reference to Civill rewards or punishments And thus the Civill Magistrate Judges 8. There is a Judging what is or not to be done by soul and body both in reference to inward sence and Divine Approbation or rejection Officially the Ministers work in a private directive and discretive way each Christians duty There is a Iudging what is or not to be acted or expressed by the outward man with reference to Civill rewards or punishments proper to Magistrates 9. There is a Judgement what is or is not a Christians duty either onely as Godly or onely as a Church member diversly appliable to Churches Church-elders and private Christians and there is a Judging what is or is not the duty of a Member of a Christian State as a member of that politicall society to be ordered or curbed thereby Appliable to the Civill Magistrate Conc. 6. That regulateed Civill Magistrates and higher powers have not alone a Judgement in Common with other Christians and Members of Churches considered as Christians and Church members what is or is not according to the Word but as Civill higher powers Magistrates also have a publique politicall Judgement both Definitive and Preceptive what is or is not to be acted or expressed by the outward man of each particular person whatsoever coming under their jurisdiction as those persons are politically subjected to that Civill state and as those their acts reflect upon the body politique This caution here annexed that in all matters of difficulty respecting Religion higher Civill powers be not too sudden in determining the same without the best counsell first had therein of those who are over them in the Lord according to the second Conclusion before mentioned pag 67. ever remembring that regulated Civill Magistrates may not politically determine that to be according to the Word in the letter or consequence of it which is not Scripture proof Josh 1. 7. The Conclusion thus stated and cautioned I doubt not will stand as Scripture proof against all objections to the contrary R. 1. Because as much is yeelded in effect even by opposers of Magistraticall Judging as 1. That they may make incouraging Laws in matters of God and of the Church surely then they may so far determine of the matters of God and the Church which they are that they are to be incouraged as such matters of God or of his Church and what incouragements are due to the same And surely then they are to be equall Judges in the other part of distributive Justice respecting matters of God or of the Church which fall under vindicative justice as Rom. 3. 3 4. proveth The same Rulers are in a Civill way to be a terror to evill works which are in a like way to give praise to such as doe well 2. It s yeelded in matters fundamentall and such as are set down in so many words in Scripture and why not as well to judge in other matters set down by clear and necessary consequence as are many weighty matters reducible to the four Commandements of the first Table of which the Civil Magistrate is a keeper and had need be allowed his politicall Judgement what is or what is not his politicall charge which he is to keeep 3. It is yeelded in matters of the second Table yet that Table also is as well a part of Scripture and therefore all the duties expresly or consequently therein commanded and the prohibition of the sins in like sort forbidden in those six Commandements are so far forth Scripture as they are reducible to Scripture or to any
Morall part of it He is then a politicall Judge of that which is or which is not according to the Word in the latter and why not upon like grounds in the former both being equall in this that they are both Gods Tables Mat. 22. 38 39. the second is like to this saith Christ As Gods Tables they are the Magistrates charge from God R. 2. Because supposing Churches in their Messengers met in an assembly to debate of matters of Religion and in particular of the matters of the Church and the Civill Magistrate after their debates and determinations thereof as according to the Word be desired to establish their Determinations for Laws now must the Civill regulate Magistrate either examine and censure such Conclusions of the Synod whether they are or are not Scripture proof before he doe politically establish them for Laws and so he is a politicall Judge what is or what is not according to the Word or he is not at all to meddle thus to try and judge of such Decrees whether according to the Word or not but to establish them at random and at a peradventure upon a bare supposall of the Synods fidelity which is to establish implicite faith and to make the Civill Magistrate according to Popish doctrine a servant to Councils which would make Princes have no light but as the Moon what they borrow from the Sun either of their representative Church or of the Catholick Church of Rome or of the Head thereof the Pope yea this were to deny to the regulated and so to the godly Magistrate in his publique way what is recorded as a commended duty in private Christians and what is plainly commanded them of God in their private way namely to try all things and to hold fast that which is good 1 Thes 5. 21. yea though delivered by such a one as Paul an Apostle yet to search the Scriptures dayly whether those things were so Acts 17. 11 12. Yea but it may be the Civill Magistrate will judge that the Decrees are not according to the Word when indeed they are and proceed to punish such as had a hand even in such Conclusions because he judgeth them cross to the Word Ans 1. The regulate Magistrate of whom we speak who studieth the Word day and night is godly wise c. hath Gods warrant for it as possible and ordinary to him as subject and faithful to the Head that a divine sentence is in the Kings lips his mouth Deut. 17. Psal 2. Pro. 16. 10 transgresseth not in judgement and that Princes shall rule in judgement Esay 32. 1. 2. If transgressing his Rules and leaving his Guides and Counsellors God his Spirit Word and Servants he will follow a corrupt and misguided judgement or will of his own or others he lyeth open as to divine judgments so to humane censures allso whether from the body of the Commonwealth orderly assembled or represented or the like and in case of obstinate persisting in any such publique and palpable breaches of the Lords Rules the particular Churches whereof either such highest or inferiour Magistrates are they have their Church way of censuring and healing such offending brethren of theirs R. 3. If the Magistrate as a publique politicall Nurse-father to the Church be to rescue the Church from noysom milk provided for the Church of Beleevers by such as should be Nurses yea though met in a Synod and decreeing it to be the Word then is he politically to judge what is or what is not according to the Word yea in case wherein others judge the contrary but the former is true as Is 49. 22. sheweth ergo the latter The consequence if to rescue from such food then to judge of it is evident for if he may not or cannot judge it to be corrupt food how can he rescue the Church from such food as is corrupt R. 4. If the Magistrate as the publique keeper of the peace of the Commonwealth as all grant him to be is to punish the disturbers of it when some pretending grosser errors in the contrary party do carry it schismatically then is he to be politicall Judge in matters of Religion as say in Christian Commonwealths Assemblies or Synods there should be rents amongst those they call Independents among themselves or those they call Presbyterians amongst themselves differing upon some points amongst themselves and both sides violently carryed in their apprehensions and both sides pleading Scriptures both for what they hold and for what they doe thus violently in pursuit of what they hold the Magistrate now o none must be a politicall Judge and helpless like careless Gallio when even insurrections are made amongst the Religious party as were the Iews upon pretence of false doctrine held forth in matters of divine worship by an adverse party as was Paul and his companions the Civill Magistrate must think it reason to Iudge onely in matters of injuries twixt man and man or the like but by no means to be a Judge in any such matters of the worship of God For I will be saith Gallio no Iudge of such matters Acts 18. 13 14 15 16 17. But who seeth not that this is recorded as a blemish in that careless deputy of Achaia Yea but the Churches may call their respective Members or Officers to an account for such outrages and as cause is censure them Ans It s possible the schism and Rent may be such that the Major part of the Church or Churches may be the corrupter part and the Minor part too weak to carry it in a Church-way against them Bue if the Churches had strength to carry it against the respective delinquent Members yet the Churches Iudgement is onely Ecclesiasticall and the means of prosecution of its Iudgement onely Ecclesiasticall the Church cannot Iudge Civilly or use Civill and politicall means to prosecute such a Iudgement to effect and so cannot heal breaches of the Civill peace made by such outrages Yea but the Magistrate should call the sincerer part to meet again though the Minor part Ans If he do yet he must be supposed to Judge which is the sincerer part how else knoweth he whom he should call together as the sincerer part and if he politically Judge and act Magistratically from his politicall Judgement in calling that sincerer part together and the Magistrate siding with the Minor part as politically Judging them the sincerer part and politically condemning the erring part although the Major part and although pleading Scripture also both for what they hold and do in violent prosecution thereof Now the Civill Magistrate doth both politically Judge what doctrines and practices are or are not according to the word of God yea he herein doth politically Iudge the usuall and ordinary Ecclesiasticall Iudge either in a Church or Synod Namely the Major part 5. R. If the Civill Magistrate be to punish transgressors of the Law indefinitely and to take vengeance upon open evill doers then even upon erring
Synods also for any hereticall decrees of theirs tending to hurt the State or disturb the Christian societies under his charge and if so then he is in a politicall way to Iudge in matters of Christ and of his Church But the former is true Ergo the latter But is not this to make the Civill Magistrate a Pope Ans No he is by duty tyed to his rule the word and to Iudge according to that Yea but he may erre and the Synod be in the right Ans He may so and so may Ecumenicall Synods erre yet many make them the highest Ecclesiasticall Iudge so here possibility of erring hinders not but that the Civill Magistrate and highest Civil Authority in a State or Commonwealth should be the highest politicall Iudge For standum est in aliquo primo If erring Churches should Ecclesiastically censure godly Rulers for righteous politicall Iudging or censures there is no higher Church Court or Iuridicall Iudge If erring Rulers and highest Civill Courts politically censure the Churches met in their messengers in a Synod for their Godly determinations there or if they censure particular Churches for any righteons censures of offending members at home there is no higher Court or Iudge than the highest in that kind Object The same power that maketh Church Canons must define them and Iudge of them The Synod not the Civill Magistrate maketh Church Canons Ergo the Synod not the Magistrate must define and Iudge of them Ans If this whole argument were granted Yet this hinders not but that the Civill Magistrate may both make Laws about the Church and Church matters in a politicall way and in the like way Iudge of such matters albeit he may make no Laws Formally Ecclesiasticall Nor is his Magistraticall Iudgement as such an Ecclesiasticall Iudgement So that this rather confirmeth the conclusion in hand thus Such as may make politicall Laws about Religion or the Church they may politically also define and Iudge of matters respecting the same but the Civill Magistrate and higher Civill powers may do the former as hath been proved Ergo they may do the latter Object He may say some deny his Civill Sanction to the Synods erring Canons albeit he make no penall Laws that way Ans Even this also suffiseth to make him politicall determiminer and Iudge in such matters yea to make him politicall Iudge of such which dogmatically are the highest Ecclesiasticall Iudges surely he must Iudge the Synods Canons to be erring if he be allowed to deny his Civill Sanction to them as erring Object But the regulated Civill Magistrate being by duty a Member of the Church he hath covenanted subjection to the Church and to the Elders of it Ergo he is bound to own their determinations of things in controversie according to the word else as an offending Brother is he liable to be dealt with in a Church-way Ans It is true supposing they judge according to Christs judgement in the words He that hearreth you beareth me and he that despiseth you despiseth me and so as a covenanted Member Luk. 10. 16. he is bound to hear them and if he by gross contempt of their Counsells when according to Christ do give them offence they may by all good meanes seek to convince such an offending brother and in case he hear not bring it to the Church of which this or that Magistrate is a member and if he hear not the Church he may be cast out of the Church Math. 18. Yet secondly this hindereth not but that that Civill Magistrate is a politicall Judge of others pastorall Judgements whether indeed according to the word before he do establish any conclusions of theirs for Politicall lawes Thirdly Nor doth this warrant any Church to proceed against any Civill Ruler whatsoever for rejecting their erroneous determinations but that it being clavis errans it is an abuse of Church power and bindeth not before God Nor is that What yee bind on earth is bound in heaven verified in the abuse but right use of the power of the keyes whence Christs owning of him whom the Synagogue cast out Joh. 9. 35 Luk. 6. 21 37. 28. 39. Hence a blessing pronounced to some unjustly censured Fourthly Nor doth this hinder but that Civill Authority may and must politically judge of the errors of Synodicall determinations and censure civilly such as make them To shut up all that we would say to what is thus objected In case of a right administration the Civill Magistrate in duty subjecteth his Memberly Judgement to his Pastors ministeriall Judgement but in case of Aberration he may not deliver up to any the supremacy of his Politicall Judgement They herc conclude right who say that neither the Civill Magistrates Politicall Judgement is a certain rule either to Synods or Churches Judgements nor is their Ecclesiasticall Judgement an infallible rule to his Politicall Judgement but the revealed word is the onely infallible rule to both Leaving then to either the supremacy of their severall Judgements to the former Politicall to the latter Ecclesiasticall the Magistrate as a Magistrate cannot define ecclesiastically with reference to Church censures in refusall of such determinations of his the Church as a Church cannot define Politically with reference to Civill rewards and punishments Ob. It may seem that each particular Christian subject is to judge rather what is or what is not according to the word because they are to obey those edicts none are to yield blind obedience to obey this or that Politicall law concerning Religion or the Church as in this or that particular according to God because others Judge so but because himself judgeth so a mans own Judgment is to him his own immediate personal Judge of what he is to act or forbear let every man be fully perswaded in his mind and whatsoever is not of faith is sin And the Contrary Rom. 14. tenent making Civill powers highest earthly Judges what particular things are contrary to the word were a way to open a gap to most bloody persecutions without redress since they may Judge that to be contrary to the word which is not And it were a way to justify the Civill acts and Ecclesiasticall too of Popish governments whereby they have made and executed fiery lawes against the Saints for Heresie as judging it to be Heresie and deserving the Faggot as in the Mariau dayes Ans 1. Be it that a Christian be his own next Judge of what he is to do or not as he is a Christian and in reference to his inward Peace or the breach of it nor is he to pin his personall Judgement of matters of Christ or of his Church upon any others Judgement meerly or chiefly but though he have his particular Iudgement as a private Christian in a Christian way yet that hinders not but that the Civil Magistrate hath his publique Political Judgement in reference to Civill rewards and punishments of what is or is not to be expressed and
where they were to be used besides every one was to offer half a shekel after the shekel of the Sanctaurie to make attonement for their souls Exodus 30. 13 14 15. and were it not convenient to have some money changers to have so many hundred thousand such like pieces in readiness for each one that needed them who though they might have either greater or lesser pieces yet possibly not such as weighed neither more nor lesse then half the shekel of the Sanctuarie But yet for all such pretended conveniences and seemingly good ends propounded those abuses were so distasted and corrected by Jesus Christ And may not all thence learn 1. That good ends propounded or pretended cannot justifie actions seemingly good but really bad nor exempt the Actours of them from the check and scourge of Jesus Christ Secondly that such are in special wise distasted and detested by the Lord Jesus who under religious pretences corrupt Religion From the ground expressed which moved Christ to do thus in that through their covetousness his Fathers house designed to holy ends and uses is perverted to common and prophane uses Learn 1. That worldlinesse or covetousnesse is and hath ever been wont to be the common inlet of corruptions in Religion whatsoever they pretended for this Temple trading the gain of their merchandize is intended 2. That worldly and covetous professours of Religion are of vile account with Jesus Christ he whippeth them as he doth their beasts out of the Temple From this Historie considered with more special reference to Reformation of things amisse in the Lords house and therein from the circumstance of the time when Jesus Christ acted thus in way of purging the Temple even upon his first solemn coming into publike view at Jerusalem after his actual entrance upon his publike work may not we learn That Reformation of things amisse in Religion are very speedily and as in the first place to be set about by such as are thereto called of God From the occasion of what Christ here did he found matters at so bad a passe in the Temple may not we learn 1. That corruptions in matters of Religion are very apt to creep into true Churches and being once let in to be connived at and tolerated These abuses were of long standing and notwithstanding those whose charge it was to have looked better to it yet Christ when he came into the Temple he findeth such corruptions there 2. That when such as are called to redresse things amisse in religion doe grosly neglect their dutie therein the Lord himself is wont some way or other to put forth his hand in purging out the same when the Priests rather further then hinder these corruptions and civil authoritie suffered the same to continue then cometh Jesus Christ with his whip and purgeth the Temple From the manner of Christs purging the Temple Learn 1. That Church Reformers work may in some particulars thereof be sometimes despicable but yet is never disdained by persons truely gracious Christ with his own hand refuseth not to gather up small cords to make a whip of them and with it to drive out men and beasts out of the Temple Reformers work is in Scripture language Refiners Fullers Hedgers Vine-dressers Shepheards Sink-cleansers work yet very acceptable to Godly ones 2. That Reformations of things amisse in Religion are to be carried on with expressions of greatest indignation and distaste as of the abuses themselves so of the instruments and of the appurtenances thereof hence Jesus Christ used a scourge hence such distaste of his expressed against the very Oxen and Sheep so abused hence also his overthrowing the money-changers tables and pouring their money upon the ground Besides the use of Christs whip was both an outward means of forcible restraint and punishment of these abuses in Religion and that in respect to persons themselves who were chief actours therein for Christ violently drave out them also with his whip and therefore Matthew relating this act of Christ as renewed a second time Matth. 21. 12 13. He onely mentioneth Christs casting out both all them that sold and all them that bought in the Temple and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there and here denoteth some special violence he cast them out as a stone out of a sling the word is oft used in Scripture to expresse some violent way of dealing It s frequently used in Matthew Chapter 8. and 9. and 10. and 12. for casting out of Devils It s used for casting out the unprepared guest into outer darknesse Matthew 22. 13. and for casting out the unprofitable servant Matthew 25. 30. and for casting out the bond-woman and her sonne Gal. 4. 30. and for expelling of Paul and Barnabas Acts 13. 50. c. And may not this Act of Jesus Christ thus forcibly restraining and punishing these abuses in persons manifestly guiltie thereof afford this instruction also as clearly deducible thence That corruptions in religion outwardly breaking forth and expressed they may yea and must be restrained and punished by such as are thereunto called Now this being a point of much weight and albeit abundantly attested and confirmed by Scripture yet now adayes too too much disrelished and opposed I shall God willing propound it to further consideration and disquisition Onely before I leave this considerable and memorable example of Christs zeal this way It will not be amisse to set down the judgements of sundry godly learned writers touching the way and respect wherein it may be said Christ did act thus and how farre forth this Act herein is presidential or imitable Pareus upon Matthew 21. 12 13. where the second time of Christs purging the Temple is recorded saith This example cannot be drawn into imitation by every private man because they can in no wise say that the Temple is their house but such to whom the house of God is given and commended by vertue of their Office As are Princes and Pastours and Governours of the Church who as they are to governe the Church according to the word so also in case of abuses creeping in should they reform the sinne onely according to the word Bullinger upon the same place having said that Christ did thus as a King and as an high Priest c. He would have that noted lest every private man should thinke it lawfull for him to doe the like c. And because God hath not armed every ones hand private persons and such as are not in publicke authoritie are rather to oppose it with their tongue and to sigh and crie before the Lord till he afford remedie thereof he denieth it as imitable by private but yields it as imitable by such as are in publick authoritie D. Tossavus in loc It may be demanded saith he whether it be not enough to purge the Temple or Church from corruptions by word and doctrine and why Christ did it by fact also and by any force It is answered saith he that by this
example is shewed that abuses even in externals are by all means to be reformed in which matter godly Magistrates are to lend their help to the Ministers that as they by preaching so Magistrates may even by external repurgation remove those things which are repugnant to the regular worship of God But as for that Christ did it appertaineth not so much to his Priestly Office as to his Kingly Marlorate on the place from this that Christ as well by fact as word casteth out Temple abuses saith They are hence taught who have received authoritie from God in the Church how they ought by work as well as word to purge the Church Although they know the corruptions as superstition idolatrie and such like have taken deep rooting in the hearts of the wicked For therefore hath the Lord armed their hands that they might take chief care of his worship Master Dyke writing upon this fact of Christs purging the Temple and having declared how this fact of Christ was not imitable as Christ did thus as the Sonne of God he propoundeth this question how far forth this fact of Christ is imitable And Ainsworth men are either publick persons or private publick either in the Magistracie or in the Ministery As for Magistrates they being Christs Vicegerents as God in special manner the imitation of this fact belongeth to them For God hath given them the sword not to let it lie rusting in the scabbard but to strike and he hath put the whip into their hands to scourge withall c. Then he sheweth how Ministers in their way of preaching are to doe thus and then how private men in their way of prayer and sighings but not by other violence are to be doing this way Musculus upon Iohn 2d. 13. 14. 15. 16. 17. upon that he found in the Temple as soon as Christ came into the citie saith he he visiteth the Temple This should be the first care of all godly ones not of Pastours onely but of all Magistrates whatsoever that the Kingdome and worship of God be sought after And upon that and when he had made a scourge of small cords he cast them all out together with the Sheep and the Oxen he observeth we see by this fact of Christ how distasteful they are and how unsufferable in the Church who under pretence of divine worship exercise merchandize Doubtlesse there were many other crimes by which God was commonly provoked and yet we reade not that Christ used like severitie against them but forthwith he casteth this loathsome plague of such Merchandize out of the Temple Who seeth not hence that those things which concern the Glory and Worship of God are not alone before all other things but with greatest severitie to be purged away and that not without cause since in these sinne is committed against the first Table and under pretence of Divine worship service is done to the Devil and to worldly lusts and beside the plague which ariseth here spreadeth into the whole body more speedily and dangerously then can be imagined Again let such who would have nothing done in a compulsive way against Idolaters and corrupters of Gods worship in the Church but thinke such as doe evil are to be intreated willingly to desist let such answer Why Christ did not here doe thus why he did not meekly request these merchants to carrie their Oxen and Sheep and money out of the Temple None say they are by force to be compelled to godlinesse be it so but are they not by force to be restrained yea and driven away who exercise gainfull trades in the Temple what shall we say that Christ here sinned God forbid he compelled them not to Pietie yet he casteth that merchandize out of the Temple Furthermore they have hence ground to change their opinion who teach that external evils in the Church are not to be taken away unless they be first taken out of mens hearts for according to this Doctrine Christ should first have cast that inward evil of covetousnesse out of the Jewes hearts and then have cast them out of the Temple but we see it quite otherwise in what Christ did here he cast these merchants out of the Temple although they kept their covetousnesse still in their hearts giving hence an example whereby he might teach us that publick evil is not to be suffered in the Church although it cannot be rooted out of mens hearts If any reply It is but vain to remove it out of the Church if it be not removed out of the hearts of men surely saith he Christ knew this well enough yet he did his office having made a scourge he hunted these dogs out of the Temple Snecanus in his Tract de Magistratu he maketh use of this example of Christs purging the Temple with a scourge in his hand to prove the Magistrates power now under the Gospel in matters of both tables Beza in his Tract de haereticis à Magistratu puniendis saith In or by what right did Christ twice take the Whip in hand both John 2. 14. and Matth. 21. 12 13. by what right did Peter kill Ananias and Sapphira by what right did Paul strike Elimas blind what by that of the Ecclesiastical Ministry surely no unlesse you would confound the Jurisdictions therefore by the right of the Civil Magistrate for there is no third Yet I acknowledge this power put forth by Ministers of the Word was in them extraordinary and the manner of exercising it after a sort divine but I prove that though the Lord doth not alwayes make use of the help of the Magistrates yet in all ages he doth make use of the Power whereof the Magistrate is the onely ordinary Minister according as himself seeth it meet for the preservation of his Church Now then if any object against this example as Imitable because Object 1 Christ did this as God or at least as the Messiah It is answered first That Civil Rulers are Christs Vicegerents Answ 1 considered as God and are therefore called gods Psal 82. 1 6. and said to judge for God 2 Chron. 19. 6. and called the Ministers of God Rom. 13. 4. the ordinary publick Avengers who are to take vengeance namely in Gods stead to whom alone vengeance doth belong so are they Christs Vicegerents as Mediatour as one that hath all power committed to him in earth as well as heaven Matth. 28. 18. and from him therefore as political head of his people Magistrates power on earth must come Prov. 8. 15 16. by me saith the essential wisdom of God Princes rule hence called King of kings and Lord of lords 1 Tim. 1. 16 17. Rev. 19. 16. yea he maketh Civil Rulers nursing Fathers and Mothers to his Church and so committeth his Church which Esay 49. 23. 1 Tim. 3. 15. is his house into their hands as those who in their civil officed way are every way to further its welfare What Christ did here immediately as an act appertaining
abuses is either immediately Divine as when by divine vision revelation prophesie inspiration instinct and the like or that which is mediately divine in respect of God the Authour but immediately humane in respect of man designing and inviting Now let us in the second place lay down some Conclusions 1. Negatively what may not be done this way 2. Affirmatively what may and must In a negative way we say 1. No private person now in these dayes under any pretence whatsoever may take upon him to restrain and punish Corruptions in Religion in those who are not under his personal charge Calls which are immediately Divine are now ceased men are now to look for a call from man and by man to act in way of restraining and punishing the faults of others which are not under them either as Parents Guardians Masters Tutors or the like It is rash zeal zeal without knowledge to do any thing that way without the bounds of ones particular calling in the limits whereof every one should abide with God 1 Cor. 7. 20 24. It tendeth to confusion in Churches and Common-wealths and God is no Author of that 1 Cor. 14. 33. In those dayes when God was pleased to give forth sometimes extraordinary Calls to such work yet those zealous Levites await their call from him whose proper work it was in a forcible and corporal way to punish such abuses even from Moses the Magistrate Exod. 32. 26 27 28. and Deut. 33. 9. compared Uzzahs sad punishment by the Lord even in those dayes for putting forth his hand to stay the Ark from falling having not a call thereunto 1 Chron. 13. 9 10. is of publick Admonition to all of us to take heed we break not the bounds of our calling this way out of a pretence to preserve Religion from Injuries he that so useth the sword shall perish by it Matth. 26. 52 53. 2. No Civil Authority whatsoever nor persons thereto called Conclus 2. may as persons in Civil Authority curb or punish abuses in Religion in any Ecclesiastical manner or by meanes properly Ecclesiastical as excommunication or the like What he who is a godly Ruler may do considered as a member of a particular visible Church with joynt concurrence of the Church whereof he is a member is another case Christ never gave the power of the keyes to any Civil Common Wealths or Kingdomes as Civil Societies but to his Church as an Ecclesiastical society Matth. 16. 18 19. and chap. 18. 17 18. 1 Cor. 5. 4. nor on the other hand may Churches or Church Officers take upon them to restrain sentence or punish Church abuses or corruptions in any external forcible way or by any corporal punishments as Imprisonments Fines Mulcts Stripes Sword Whip Fire Faggot or the like And in vain do the Rhemists in their glosse upon that Scripture in Joh. 2. 13 14 15 16. plead for their Father the Pope as having ground from thence to make use of both swords the temporal and the spiritual sword Even Peter himself whose Successour he falsly pleadeth to be he may not use the temporal sword no not when pretending zeal in the cause of Christ his Master but is chidden and threatned by Christ for it Matth. 26. 52. the Church of Rome and all her Officers must subject themselves to Civil Authority and if they themselves do any manifest evil they are to fear the Magistrates sword Rom. 13. 1 2 3 4. which with the rest of the Epistle is directed to the Church at Rome Chap. 1. 7. the ordinary use of the Whip and Sword is a Lordly and Masterly Act it is one exercise of a Lordly Dominion and Authority and it may not be so with Peter or any other of Christs Apostles or their Successours Matth. 20. 25 26. where if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be evaded as understood of any tyrannical use of such power Luke in his 22 Chapter verse 25. taketh off all scruple when he saith of the Kings of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they barely exercise Lordship and authority over you namely in their Civil way he addeth vers 26. but it shall not be so with you you may not imitate them in any such use or exercise of their power Nor was the Question moved to Christ by the Disciples who should be tyrants over the rest but who should have Dominion over the rest to which Christ answereth It shall not be so with you 3. Neither Civil nor Church power may curb or punish a mere supposed Corruption in Religion but that which is so really and manifestly appearing from grounds of the Word the contrary is condemned when men are made offendors for a word rightly uttered by the just Esay 29. 21. when Assemblies shall ignorantly and rashly passe censures out of a bare supposal of service therein done to Christ Joh. 16. 2 3. they that kill you shall think they do God good service 4. Neither the one power nor the other may censure and punish real corruptions in Religion till breaking forth into outward expression and brought into more open view for then they are Judicially certain then they are of legal proof then they are scandalous and Infectious Hence that Law about civil punishing corruptions in Religion Deut. 13. 13 14 and 17. 2 3 4 5. If it be told unto thee and thou hast heard it then shalt thou enquire diligently and if it be true and the thing certain that such abomination is wrought in Israel then shalt thou bring forth that man or woman and stone them c. 5. Though such as are in place may be and should be in a holy wise jealous and carry a more watchful eye in case of hints given of such corruptions as creeping in amongst them as were the heads of the Tribes upon some information given touching a new Altar made by the two Tribes and half Josh 22. 11 12 13 14. and as was Paul in his way of the Church of Corinth 2 Cor. 11. 2 3. yet is it not meet by any external violent means as by Oathes ex officio close Imprisonments wracks Strappadoes and other preposterous wayes of Inquisition to bring that under Censure which Gods providence ripeneth not for it Neither Claudius Lysias the Centurion nor Felix nor after him Festus the Governour of the Jewes would any of them use any such wayes to extort self-accusations so contrary to the light of Nature and Law of Nations from Paul a supposed and accused Delinquent many wayes See Act. 22. 30. and 23. 28 29 30 35. and 24. 22 23. and 25. 5 7 8. 6. Although the Corruptions in Religion may be manifest either to the Civil or Church Court yet not actually punishable till sufficient meanes of conviction be used Thus did the Heads of the ten Tribes although preparing to strike and punish that Innovation and new way of Religion as was supposed yet what
effectual meanes they did use of conviction may appear by that gracious speech made to the two tribes and half by their Messengers Josh 22. 11 12 13 14 15 16 17 18 19 20. verses compared So in Church Courts an Heretick must be rejected but yet not till after once or twice Admonition 7. Although neither powers Civil or Ecclesiastical may inforce upon Aliens from the true Religion any of the wayes of it yet may not the Civil power suffer Aliens either openly to vilifie or blaspheme the true Religion or to abase the Preachers and professours thereof or any way to disturb them in the holy exercise of it Christ would not suffer the man possessed to make disturbance in the Sabbath solemnities but casteth out the devil Mark 1. Or least of all may they induce them to practise openly their Jewish or Pagan Religions 8. Neither Powers may equally censure or correct all sorts of corruptions in Religion which come into publick view but as the corruptions are more grosse or the persons more contemptuous and turbulent in their way so to lay on the more load upon them Some are Seducers and Ringleaders in the offences and abuses some seduced neither all errours nor all erring persons are of equal guilt and Justice must suum cuique tribuere Positively we affirm that both Church Officers with their Affirmat Conclus Churches in a Church way and highest Civil Authority and Rulers in their political way they may yea they must restrain and seasonably and suitably punish all grosser corruptions in Religion manifestly crosse to the Word when they are outwardly and openly expressed to the Just offence of the Saints and hurt of others To explain this a little We say they may do so not as a matter of their own liberty to do or not to do so a thing may be lawful which in case is not expedient but this is a duty to which they are bound and with which they cannot wholly dispense it s therefore added they must do it oft times indeed they do it not but in duty they are bound to it Albeit they may for a time sometimes suspend the acting of it yet it s added they must seasonably do it not too suddenly before some paines and patience be used nor yet too slowly delaying over-long till such evils spread too far grow to too strong an head or become incurable or at least uncontroulable They must also doe it suitably that is observing proportions of persons offending of matter manner times and places of offence that way And they must so deal not with every lighter matter of offence but in case of grosser offences striking at the weightier matters of God tending to invalidate and undermine or to invert or pervert his choicer institutions And they must so punish corruptions manifestly crosse to the word not matters which in themselves are meerly disputable both wayes but which are in themselves clearly crosse to the Word if not in the expresse letter of it yet in respect of conclusions unavoydably and necessarily deducible from the Word It is further added when they are outwardly expressed c. Namely in word writing in gesture or deed uttering or acting the evils themselves in an open and offensive way or else contemptuously and turbulently expressing distaste some way against the contrary truth and way professed and practised by Religious Common-wealths or by the purer Churches in them But because in these latter times so many depart from the faith giving heed to seducing spirits and doctrines of Devils and because that civil government is now so much despised and too many are not afraid to speak evil of dignities in Kingdomes and Common-wealths making them usurpers for medling in such matters of Religion or for daring to improve their civil power to restrain and punish such enormities in Religion I shall therefore onely addresse my self at present to prove and confirm this Position that it is the dutie of highest civil authoritie and of the civil Rulers in a religious State to restrain and punish corruptions and abuses in religion breaking forth within their jurisdiction according as even now explained and stated in the foregoing conclusion This I prove by several reasons grounded upon the Scriptures Reason 1 The first reason hereof is taken from the nature of such work of such political restraint and punishment It is a choice piece of service to the Lord from them therefore no usurpation nay rather therefore their dutie therefore well becomming them When Moses the chief Magistrate would be putting forth his authoritie to call forth some as instruments of his authoritie to punish by the temporall sword those open corruptions in religion in the Actours thereof Exodus 32. 4. c. verse 26. He asked Who was on the Lords side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is for the Lord It is therefore in the very nature of the thing to be for the Lord or on his side to punish such corruptions in such offenders And verse 29. speaking of the same work Moses authoritatively biddeth them Consecrate your selves to day to the Lord even every man upon his sonne and upon his brother adding this blessed motive to that work That he may bestow a blessing upon you to day It is in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fill your hand a phrase borrowed from sacrifices and such as offered sacrifices or had their hands filled for that end Hence when Aaron and his sons are to be consecrated to the Lord for offering sacrifice Exod. 10. 9. It is said in the Hebrew and thou shalt fill the hand of Aaron and the hand of his sons Acts of justice against enemies to the Church watching to make advantages of their weaknesse as did the Amalekites They are a choice service and sacrifice to God yea preferred by Samuel before Sacrifice 1 Samuel 15. 2. 3. 18. there is Gods charge And verse 22. Obedience to that Charge is made better then Sacrifice Hence when God by others sword doth punish the Churches enemies Esay 34. 6. He saith of it The sword of the Lord is filled with bloud He calleth it his sword and addeth For the Lord hath a sacrifice in Bozra and a great slaughter in the land of Idumea That Act of justice is owned by the Lord as his Sacrifice and Ezechiel 39. 17. speaking of those grand enemies of his Church Gog and Magogs just slaughter He calleth to the Fowles Come to my sacrifice c. And this place is the more observable In that the like speech is expresly applied when the overthrow of such as follow the whore and beast and false Prophet of Rome in his wayes worship and government and when the overthrow of all such as support that man of sinne is described Revel 19. 17 18 19. It is there called The Supper of the great God come and gather your selves unto the Supper of the great God So delightfull and contentfull and pleasing to the great God are such acts of
politicall Justice by the civill Sword upon such as are grosly corrupt in matters of Religion It is to him as a Sacrifice as a Supper If any say that was Old Testament surely this is New Testament Doctrine and that with Jesus Christ himself commended to John to communicate to his Churches If such Acts be in their own Nature acts of persons for the Lord or on the Lords side or if as a very acceptable sacrifice to the Lord then It is so now would not underminers of Magistrates power this way have godly Magistrates for the Lord and on his side now as well as formerly or to do him such choice service which may be to him as a very sacrifice now as well as then Besides such as are zealous this way in doing such acts of civill Justice upon corrupters of Religion and persons grosly corrupt in Religion such as were Antichrists Abbâ—tters and followers they also are said to be with the Lambe or on his side Revelations 17. 14. And they that are with him are called and chosen and faithfull and Chapter 19. 19. They are called Armies And those not rude prophane souldiers but as before called chosen and faithfull or the Armies which were in heaven followed him persons of heavenly Spirits aimes and conversations arrayed in white single sincere hearted ones in the cause of Christ nor will this be evaded As meant of a Spirituall way of fighting against Antichrists Adherents by the sword of Christs mouth taken onely for his Word and his sword considered onely as a Prophet or taken for his Word applied in sharpest Church censures of Excommunication of them and so his sword of his mouth considered as King of the Church but it is by the Temporal sword of Christ considered as King of Kings and Lord of Lords For therefore in this war It is his blessed Motto as I may say and that which he giveth in his Banners King of Kings and Lord of Lords This sword also is in some respect the sword of his mouth for as Supream over all civill powers he sentenceth that whore and beast of Rome with his Adherents to such a doome to be executed by such as have power under him and from him to avenge his quarrells by the Temporall sword which onely are civill Magistrates Romans 13. 4. He giveth the word of Command to them and biddeth them smite and the judgement so executed it is the Lords according to the expression Deuteronomie 1. 17. The retinue of Antichrist fight not against Christ his Lawes and Subjects onely by dogmaticall and doctrinall weapons or such like but as Revelation 17. 14. By external violent wayes and weapons they have their Captains their mightie men their horses the Fowles also are called upon to devour not their soules but their carkasses Revelalation 19. 17 18. which surely are slain by that opposite Armies by like wayes of violence without which so great temporal forces and power would not be brought to become meat for the Fowles And this punishment upon persons so corrupt in matters of Religion is in the dayes of the New Testament set forth as so renowned and acceptable a piece of service to the Lord. To like purpose Esay Prophesieth of these dayes of the Gospel Esay 66. When the glory of God shall be declared among the Gentiles Verse 19. When they shall be brought to his Holy Mountain or Church Verse 20. yea When some of them shall minister to him there Verse 21. When there shall be a new face of all things Verse 22. And all flesh shall come and worship before the Lord Verse 23. Now will the Lord judge with his sword all flesh and his slain shall be many Verse 16. Namely Of such as sanctifie and purifie themselves in Gardens eating unclean things as the Swine and Mouse alluding therein to the forbidden meats of the Jewes Leviticus 11. These shall be consumed together even these that are corrupt in matters of Religion shall be punished by Gods sword As Verse 16. Not alone immediately but mediately even by the civil Magistrate who beareth Gods sword for that end And as Verse 24. Expresseth this punishment to be corporal is their carkasses which others shall look upon and so hear and fear That speech Canticles 2. 15. Take ye us the Foxes the little Foxes which spoile our Vines for our Vines have tender Grapes Is of weightie consideration here Some would have it to be spoken to the Ministers of the Church but there is no reason so to restrain this indefinite speech some would have it to be the voyce of Christ some of the blessed Father Sonne and Spirit most agree that it is to be referred either to God or to Christ the owner of the Church Now the word Take ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the most usuall and proper rendring of it signifieth an externall forcible taking as with the hand or something equivalent As when David tooke the Amalekite and after slew him 2 Samuel 1. 10. So when the men of Gilead tooke the Ephraimites and after slew them Judges 12. 6. So when the Philistims took Sampson Judges 16. 21 And so when Babylons Children are commanded to be taken and slaine Psalme 137. 9. The same Hebrew word is there used As it is likewise used of Moses his taking the Scrpent by the tail Exodus 4. 4. Of Jacobs taking his brother by the heel Genesis 25. 26. Of Sampsons taking the Gates of Gaza Judges 16. 3. Of Abrahams taking the Ramme by the hornes Genesis 22. 13. besides divers like instances of forcible taking and therefore the Hebrew word is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is constantly used of such forcible taking Twise of taking Fishes John 21. 3. 9. Sixe times of their taking of Christ which at least they desired and intended John 7. 30. 32. 44. and 8. 20. and 10. 39 and 11. 57. Of Peters taking by Herod Acts 12. 4. Of Pauls taking at Damascus 2 Corinthians 11. 32. which yet both narrowly escaped Of the taking of the Beast and false Prophet Revelation 19. 20. And never but of an externall taking as with the hand And indeed such externally forcible taking must needs be most proper to the nature of the resemblance in that Text of Canticles which is the taking of the Foxes which spoile the Vines Evident then it is that this taking of the Foxes there injoyned is not to be restrained to Church Officers acts if at all understood of them but must be referred to such at least whose place and work it is to act in an externally forcible way of taking or of restraining and punishing such Foxes which spoile the Vines or Churches of Christ compared to Vines Psalm 1. So Esay 5. Matthew 21. John 15. Some would have these Foxes to be errours heresies and other hurtfull offences against the first or second Table which must be thus restrained and punished in the Actours and Authours of them Others
therefore that first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and for all that are in Authority that we may lead a quiet and a peaceable life in all godlinesse and honesty Whence it will necessarily follow First that it never cometh of God for any to desire to lead a quiet and peaceable life or to be let alone without any molestation from Civil Authority in any way contrary either to godlinesse or honesty the contrary desire being that onely which God here putteth his upon Secondly that civil Rulers by their Office and place now in the dayes of the New Testament are to looke to matters pertaining to Godlinesse whether Doctrinal or practical so far as acted by the outward man and appearing in outward view in their life or the like as well as they are in the like way to looke to the matters of honestie As he that is taught to pray that he may lead a quiet and peaceable life in all Godlinesse and Honestie prayeth that he may lead a life in all Godlinesse and honestie without which to pray for peace and quiet in any other life or to pray to be let alone unmolested in any ungodly or dishonest way of his life even but to aske leave and libertie to sinne So he that prayeth to the Lord for all that are in highest civil Authoritie as for Kings or the like for this end that he may live in all Godlynesse and Honestie quietly and peaceably he prayeth to God to cause the persons in such civil authoritie to further by their civil authoritie such an end to which under God they are an externall means and surely then he prayeth that persons in civil Authoritie may in such sort attend and look to matters as well of pietie as of honesty appearing in any acts or wayes of their subjects lives as that their subjects may in such godly and honest acts and wayes of their life and in no other injoy peace and quiet If this kinde of prayer here exhorted unto be in the matter according to Gods Will as it must needs be being what the Holy Ghost by part exhorteth unto It is then according to Gods own Will that civil Magistrates should Authoritatively see to it that their subjects lead a quiet and peaceable life in all Godlynesse and honestie which quiet and peaceable life is not alone a life free from disturbance by persecution for any act or way of Godlynesse or honestie appearing outwardly but a life free from disturbance in any such acts or wayes of Godlinesse or honestie by any other open and manifest disturbers thereof whether such as by open violence combine together to hinder the Godly from meeting together publikely or privately to worship the Lord according to his mind or such as prophanely rise up in their Assemblies or Families and openly disturb them in that worship or interrupting them by unseemly and unconvenient gestures talking showting singing or the like or such as openly revile them rail upon them or at least rashly censure and condemn them and openly protest against them and the worship and wayes of God held forth and practised by them and by the rest of the Assemblies and Families of the Saints amongst them or take any other wayes undermining and striking at their quiet and peaceable living in all godliness or honestie The Greek words in this text 1 Tim. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that quiet of a Serene sea when free from turbulent winds and by proportion it is a quiet life in all godliness and honestie when not alone gusts of persecution disturb it not but when winds of false doctrines too as Eph. 4. 14. They are called are not suffered to molest and unsettle the same This then is the sum that the truly godly do even beg of God on the behalf of Magistrates that they may discharge their dutie in their authoritative care and indeavour that their Subjects may first lead godly and honest lives secondly Lead their godly and honest life in such sort as to be free from what ever may undermine unsettle or disturb their quiet and peace therein Touching the latter namely the Saints praises when such an end is attained we se it is in Ezras time they thankfully acknowledge it as put into their Rulers hearts not from Satan the world or the slesh but from the Lord himself to take such effectual and exact care of pure peaceable and comfortable carrying on the whole work of God committed to them Ezra 7. 25 26 27 28. verses compared Revel 11. 15. It is acknowledged to the Lords praise that the kingdoms of the earth are become the Kingdoms of our Lord and Saviour Jesus Christ and that as v. 17. He taketh to him his Kingdome Now the kingdoms of the earth become Christs Kingdoms not alone when either the people thereof become godly or when their Rulers with them subject themselves as godly to Christs government in his Churches but when the Rulers who rule under Christ and by Christ doe rule likewise for Christ and by their civil power seek to suppress such as openly oppose or cross or attempt to subvert or pervert his royal lawes and blessed rules and institutions held forth in his holy word Surely where substitute Rulers doe rule for another they must needs be such as do authoritatively vindicate all injuries done to the lawes of their Soveraign So is it in the case of civil Rulers ruling under and for Christ It is indeed a mercy to the Saints and Churches of Christ when kingdomes in their ruling part give free libertie to hold forth and exercise the wayes of Christ but yet this is not enough to make it out all here spoken yet their Christ taketh to him his Kingdom or that such kingdoms be become thereby the Kingdoms of Jesus Christ for beside that such a toleration in case may put no more honour upon Christ then upon Antichrist For they may happily tolerate and often do tolerate in their dominions properly as well as the pure worship and wayes of Jesus Christ such a toleration of the purer wayes and doctrines of Christ may be yielded unto and allowed by the authoritie of kingdoms which professedly avow the Pope to be head of the Church and prefer the Decrees Lawes and Customes of the Church as they call it above the Lawes of Christ and by their secular power maintain the power and kingdome of the beast openly as doth the kingdome of France at this day and yet none will say that Christ hath taken to him his Kingdome in France or that France is become already the Kingdom of our Lord and Saviour Christ in any other way then in that general way in which all power in earth as wel as heaven is his which is not that at which that text Rev. 11. 15. looketh The like might be said of the Mahumetan kingdome of the Turks which professedly adoreth
Because man cannot force either the mind or heart wherein Conscience partaketh either to think judge or chuse after their mindes or Laws other than what themselves chuse though they may force the outward man Nebuchadnezar doth his pleasure with their bodies in Dan. 3. yet ver 17 18. they will not serve his Gods 4. Because men cannot reward Conscience with any reward suitable to it as inward peace or comfort c. in case of obedience to their Laws God alone giveth soul-comfort 2 Cor. 1. 3. 5. Because men cannot punish the soul and spirit thought it should disobey their commands they can onely kill the body but not hurt the soul Mat. 10. 28. 6. Because if mens Laws of themselves bound Conscience then at the day of Judgement men should not be judged onely according to the Word and Laws of God and Christ as is affirmed Rom. 2. 14 15. John 12. 48. but according to mans Laws also 7. Because it is possible that mens Laws though supposed to be according to the Word yet they may not really be so Now if mens Laws did formally bind Conscience then men should stand Conscience bound sometimes to transgress the rules of Gods Word by virtue whereof alone all mans Laws do bind True it is that Rom. 11. 3. Subjects are to obey Authority for conscience sake but not as out of Conscience to mans Laws as humane but by virtue of the fifth Commandement requiring honour of subjection to their Superiors lawfull Authority and commands and by virtue of any such particular Scriptures upon which any particular Laws of Churches are grounded Now let us lay down some positive Conclusions about this Nomothetique power Concl. 1. First then in the general we affirm That highest Civil Authority in a Religious State may make Political Laws properly such about matters of Religion and matters respecting the Churches of Christ R. 1. Because supreme Political or Civil power of Authoritative keeping the first as well as the second Table is the Civill Rulers both duty and privilege But Nomothetique power about both Tables is such supreme power And hence the King and Judge in Israel is charged with keeping the whole Law of Moses Deut. 17 19. 1 Kings 2. 3. Josh 1. 7 8. Hence that Coronation Ceremony of delivering the Book of God into the Kings hand when to be installed in his Throne 2 Chron. 23. 11. Hence 2 Chron. 13. 10 11. For we even King Abijam and the rest of his Princes and others keep the charge of the Lord our God but you have forsaken him Why did Abijah minister to the Lord in burning Incense c. No he expresly saith the Priests did it How did he and the rest of the Civil State keep the charge of the Lord Surely in a way opposite to Jeroboam and the Israelite states forsaking the same as the opposition of the one to the other in the Context sheweth now this was by Authoritative commanding the setting up of corrupt Priests and injoyning the corrupt Worship and Service and inhibiting deposing and banishing the fruitfull Ministers of Gods appointing 2 Chron. 13. 9. and chap. 11. 14 15. Hos 5. 1 2. 11. compared Abija's keeping then with his Princes that charge of God was by a contrary Improvement of his Authority in establishing the matters of God and of the Church and of the Ministry thereof and the Ebrew text is Emphaticall VVe have kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the Lord our God God required the highest Ruler to look to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keep all the words of this Law King Abijah saith we have kept the keeping of the Lord our God or the keeping of Gods Laws injoyned us by the Lord our God Now Nomothetique power in matters of the first as well as the second Table is supreme Politicall power in keeping of both Tables Ergo Nomothetique power in matters of both Tables is the Civill Rulers dignity and duty why else is the Law-giving power Indefinitely considered respecting matters of Religion or righteousness annexed by God to the Scepter or highest Civill power in a State of his own appointment Gen. 49. 10. Papists indeed generally give Nomothetique power in matters of the Church and of Religion to the Pope as the head of the Church and no wonder in that they give him Supremacy above highest Civill Rulers as Emperors or Princes other Papists give that Legislative power to the Church Representative in Synods and no wonder in that they exempt the Clergy from the secular Arm unless first degraded and delivered to them by the Pope but we that know that Church Officers and Members as that of Rome was must be subject to higher powers and that for conscience sake to the Lord who hath so Marshall'd as the Greek word beareth it them and us making them as Laws in an Army to lead us the way and according to this great Generall of the fields order Politically to choose out our way for us Job 29. 25. Rom. 13. 12. we may have learnt better things We know that when God commended his Laws about Religion at first to his People allthough he had Aaron the High Priest as well as Moses the highest Magistrate before him yet Aaron must not promulge those Laws and give them in charge Autoritatively to be kept or else in such and such cases to be corporally punished but Moses the Magistrate is chosen to be the man Manifestly shewing thereby that the care of Civill Injoyning and ordering the matters of God formerly injoyned by himself is committed by God to the chief Magistrate and to no other when Moses was dead and Aaron both God took the like course he layeth not the charge of highest Politicall keeping both tables even all his Law upon Eleazar the high Priest or upon the rest of his Bretheren with him but upon Ioshua the chief Judge and Civill Ruler Iosh 1. 7 8. R. 2. If Highest Civill power may and must root out all abusive practise yea Monuments of Religion then may they make Edicts decrees to that end with reference to Civill punishments of such as maintain or uphold them But the former is true therefore the later The proposition is evident since the Politicall Humane Law must Politically legally give force Authority to such proceedings and leave the Actors and Abettors the more inexcusable The Assumption is evident by the rule of Gods proceeding in Church-Reformations Esay 1. 25. God saith there to the Church I will partly purge away thy dross and take away all thy Tin even all Church corruptions and corrupt mixtures in Religion what course will God take for this end he saith verse 26. I will restore thy Judges as at the first and thy Counsellors as at the begining after that c. they should be then such as their first Judges were Moses Ioshua c. who were zealous that way Exod. 32. Numb 22 and such like as their first Sanhedrin of 70 Elders
the highest Magistrate Num. 21. 18. Object True you will say he was immediately inspired by God that way and so are not others Ans Yea but this proveth that Gods being the onely Law-giver to his Church it hindreth not but that the Civill Magistrate under him and from him may and must promulge his Laws and that under penallties of Civill punishment For God inspired no other powers of old than highest Civill power to do that work Secondly though God were the onely Law-giver in matters of Religion and of the Church yet that hindreth not but that he allowed others in highest Civill Authority to make Laws and Orders and Edicts respecting Religion and that under penallty of Civill punishment Honor that Order solemnly made and ingaged unto by Asah and that Generall Assembly of the Heads and Members of that Kingdom that whosoever would not seek the Lord God of Israel should be put to death 2 Cron. 15. 13. Yet were not these immedtately inspired as was Moses Ioash also gave forth royal Edicts and made Proclamction of it concerning collections to be made for the house of God Politically ratifying and promulging a Law of Moses in substance Exod. 30. 13 14 15 16. And 2 Cron. 24. 4 5 6 7 8 9. c. Albeit David might from immediate Inspiration from God or direction from some Inspired Prophet make those Decrees and Orders about Church matters matters of Gods Worship of the Ministery of Discipline and the like mentioned 1 Chron. 16. 4 5 6 7 c. and chapter 23. 24. 24. 2. Yet Hezekiah who added his politicall Sanction to those orders he was not so inspired 2 Chron. 29. 25. God made a Law about Ministers maintainance by Tyths and the like But Hezekiah also addeth his Civill Sanction thereto 2 Chron. 31. 4. and causeth his Edict to be spread or published or promulged ver 5. The like Magistraticall power did Nehemiah put forth in making Orders about Ministers Maintainance Neh. 13. 13. and about the Sanctification of the Sabbath threatning Civill punishment to the transgressors thereof ver 19. I commanded to shut the gates and charged that they should not be opened till after the Sabbath and ver 21. he threatens to lay hands on them that shall persist to prophane the Sabbath and ver 22. he chargeth the Levites to look to the sanctification of the Sabbath and to make it appear that though God had made a Law about Sanctification of the Sabbath yet he as a chief Civill Ruler did but his duty in making Politicall Orders about the same he pleadeth with God ver 22. Remember me O my God for this It was a Politicall Order and Decree which the State of Niniveh made for that penitentiall Fasting and seeking of God Jonah 3. 7. The King caused it to be proclamed and published throughout Niniveh by the Decree of the King and his Nobles saying let neither man nor beast tast any thing let man and beast put on sackcloth and cry mightily unto God let them every one turn from his evill way c. And how well God took this see ver 10. For hereupon he repented him of the evill that he had said c. The like politicall Injunction of Fasting and Prayer by good King Jehoshaphat 2 Chron 20. And the like politicall Act in matters of Religion see in the State of Judah in Hezekiahs time who having first called a Councill of State about it 2 Chron. 32. 2. afterward they ver 5. established a Decree to make proclamation through all Israel that they should come to keep the Passeover at Ierusalem though upon just reason given ver 2. 3. it were not the very same moneth appointed in the Law of God and how acceptably God took this the sequell shewed Mordecai also having by Queen Easters means been advanced to highest Authority under Ahashuerus he maketh a solemn Law and standing Decree about solemn yearly dayes and exercises of the duties of Thanksgiving to be observed by all the Jews Est 9. 30 31 32. and he sent letters unto all the Iews c. to confirm those dayes of Purim in the times appointed according as Mordecai the Iew and Ester the Queen had injoyned them c. of which see more ver 21 22 23. and is commended for it Est 10. 3. It was a Law a coersive Law about matters of Religion under Civill penalties to those that transgressed it which Artaxerxes made Ezr. 7. 26. Whosoever will not do the Law of thy God which all know commands matters of Religion as well as Righteousness and the Law of the King respecting it commanded by God in reference to his house the Temple and Worship of it c. mentioned ver 23. let judgement be speedily executed upon him whether it be to death or to banishment or to confiscation of goods or to imprisonment And lest any should say that he did this of his own head ver 27. It s thankfully acknowledged to be of God Blessed be the Lord God of our fathers which hath put such a thing as this into the heart of the King to beautifie the house of the Lord which is at Jerusalem Darius also maketh a politicall Decree respecting Religion professed and practised by his subjects the Jews and that under penalty of Civill punishment to such as shall any way alter his Decree Ezr. 6. 11. compared with ver 8 9 10. this is recorded in his commendations That was a politicall Order and Decree made by that other Darius the Mede for which he is commended in Dan. 6. 23. It is about matters of Religion I make a Decree that in eveery dominion of my Kingdom men tremble and fear before the God of Daniel That was a coersive Decree about matters of Religion which Nebuchadnezzar made under the penalty of Civill punishment and he is commended for it Dan. 3. 28 29. Blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him c. And therefore I make a Decree that every People Nation and Language which speak any thing amiss against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses be made a dunghill because there is no other God that can deliver after this sort So that the Conclusion is but further strengthened by this Argument That which the Lord himself hath either put higher Civill powers upon or hath owned or commended either in such as were within or without the Church in so doing that must needs be according unto the Mind and Word of God But the exercise of Legislative power by higher Civil powers about matters of Religion yea and that in a coersive way and under Civill penalties is that which God hath put into the hearts of such higher powers or hath owned and commended in them as the Instances before do declare therefore the use of Legislative power by Civill power about matters of Religion yea in a coersive
way it is according to the Mind and Word of God And this now sayd may help also to take off another Objection Obj. 2. Some object That then Heathen Kings as they are Civill Magistrates have right to make Laws about matters of Religion and of the Church although not able to doe it not knowing the Matters of God or of Churches and not Members of the Church and so not censurable by the Church which were to make a King-Pope to give out Laws to the Church and not to be censured by the Church Ans 1. We especially intend the Conclusion of a Magistrate regulated according to the rules of the Word of God whose Minister he is and so the Civill Magistrate is no Heathen or Ignorant of Religion or out of the Church If he be otherwise it is his sin that way See more pag. 48. 2. Although the Civill Magistrate fail in that part of his duty that he knoweth not the Lord who girdeth him with that Princely girdle yet that sin in that particular doth not wholly Is 45. 1. 4. 5. excuse another sin of omission of another duty namely Authoritatively to keep the first second third or fourth Commandement Rulers may be Ignorant of many matters of the second Table and disabled so far from making good coersive Laws about them yet both are sins of omission In both he hath a right essentially and actu primo but in respect to the execution of that Nomothetique right in reference to matters of the first or second Table he hath that power virtually onely 3. Heathen Kings not of the Church and not censurable by the Church may give out Laws to the Churches under their jurisdiction touching matters of Righteousness and Honesty yet that maketh them not King-Popes no more doth the other Nebuchadnezzar might as commendably make a coerfive Law upon civill penalty against the Jewish Church Officers or Members under his jurisdiction as execute any such corporall punishment upon them both for false Doctrines vented by them under pretence of Gods name a sin against the first Table as also for committing Adultery for a Law made that way doth leave the subject more inexcusable and had been no other than a politicall Legislative Sanction of the Laws of God whose Minister considered as a civill Magistrate he was the Lord himself by law having made such sins capitall Deut. 13. 5. Lev. 20. 10. Now that exemplary act of Justice in Nebuchadnezzar upon a member of the Jewish church under his jurisdiction as well for false Doctrine as for Adultery is renowned and a form of Imprecation thence borrowed Ier. 29. 22 23. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed adultery with their neighbours wives and have spoken lying words in my name which I commanded them not even I know and am a witness saith the Lord. 4. When Heathen Kings come to know their duty in matters of the first or second Table and accordingly they establish Laws about Religion they doe it not now by any new right when Christians and knowing Christ no more than a Parent becoming Christian and knowing Christ giveth out parentall commands to his children with respect to bodily corrections if they do not such and such Religious duties doth this by any new Parentall right which he had not intrinsically when Pagan The case is alike in those Fathers of the Common-wealth 5. Heathen Kings whilst Heathen may and must make Laws about the matters of God and his Religion so far as their right guiding light extendeth else should they hold the truth of God in unrighteousness now it s certainer that they whilst Heathen have or may have much light so as to see into matters of the true God and of his Religion 1. By the light of Nature Heathens know and have known that there is a God that he is one God that he hath made all men as his Offspring that he is to be worshipped according to his spirituall nature that he is to be called upon that he is not to be blasphemed nor belyed nor called to witness in a false thing that images of him are not to be made that men are not to take his name in vain by rash or false Oaths that some time is to be set apart for his Worship and the like Rom. 2. 14 15. By the work of the Law within their hearts many things contained in the Law may be and have been done 2. The light of Gods Works both of Creation and Providence may help them much this way Rom. 1. 18 19 20. see more Ezek. 36. 23. 36. 38. 16. 39. 21. 28. The notable Providence of God rescuing by his Angel Shadrach Meshach and Abednego from Nebuchadnezzars fury for not worshiping his Idoll of gold made him make that coersive Law mentioned Dan. 3. 28 29. Therefore I make a Decree that whosoever shall speak amiss of the God of Shadrach c. shall he cut in pieces c. 3. They may have some common light of the Spirit that way communicated by means of some of their godly subjects whence such expressions of that Darius mentioned in Ezra 6. 10 12. and no wonder then he make that penall Decree ver 11. Also I have made a Decree that whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a Dunghill 4. None will deny to Pagan Princes a right of Authoritative praising and incouragement of such as doe well in regard of duties either of the first or second Table to which also God in speciall wise stirred up the spirit of Cyrus the first Ezra 1. 1 2 3 4. Though he knew not the Lord savingly then Isaiah 45. 4. 44. 28. compared And why shall not Heathen Rulers have a right with like latitude of respect to first or second Table to be a terror to evill doers by making coersive Laws for that end so far at least as their right guided light extendeth yea we have shewed before divers of them are in Scripture commended for this So that the truth hereby is further strengthened thus That which Heathen States Kings and Princes remaining Heathen have done and been commended in Scripture for doing it as Princes or higher Civill powers that must needs be essentiall to them as higher Civill powers and imitable by others in like Civill power but as hath been formerly declared such use of Legislative power by Heathen Higher powers as Higher powers making coercive Decrees in matters of the Religion of the true God hath been commended in Scripture therefore such use of the Civill Legislative power is essentiall even to Heathen Rulers and imitable by all others in like Civill power Obj. 3. God hath left others to Govern and Feed his Church 1 Cor. 12. 28. Eph. 4. 8 11 12 13. who must give an account of their soules And the
Civill Magistrate is not among those Officers which Christ hath left to edifie his Church nor is he a Preacher or Expositor of the Scriptures What should the Civill Magistrate doe governing them or seeking to edifie them or expound Scriptures to them by such Law-making in matters of Religion or of the Church Ans 1. Church Governours are in an Ecclesiasticall way to watch over and censure Church members for matters of the second Table as well as those of the first Table and by this Argument therefore Civill Rulers may not watch over govern and censure Church Members in matters of the second Table neither because there are others by Office to doe it Ecclesiastically and he is not reckoned among them 2. Civill Magistrates as well as Church Officers are Rulers Elders Watchmen Shepheards over Gods people and flock and therefore in a Politicall way are to rule over watch over yea to feed the people of God and to hold forth the same by their wholsom Laws and Executions in matters respecting both Tables 3. The Magistrates end being matters of Piety as well as Honesty 1 Tim. 2. 1 2. And he being a Minister of God even to Gentile Churches Officers and Members for their good and so most of all for their best Spiritual good as externally held forth helped exercised or expressed Rom. 13. 4. and being charged with the things of God and the Church 2 Chron. 13. 10 11. he is in his politicall way to attend his charge to look to the externall fulfilling of it at least yea in so far is he charged as a politicall Father and Shepheard with his incharged or Christian subjects as his politicall children and flock commited to him Ezek. 34. 9 10. I will require my sheep at the Shepheards hands the Princes as well as the Priests hence the sins of Church Members in Church matters are charged upon their Civill Rulers as their sins when the people neglect their Ministers Nehemiah 13. 10. he chid the Rulers ver 11. saying why is the house of God forsaken when there was such buying and selling upon the Sabbath ver 15 16. Nehemiah saith ver 17. Then I contended with the Nobles of Judah and said unto them what evill thing is this that ye do and prophane the Sabbath 4. Their Laws are not Ecclesiasticall expositions of Scripture but the mind of God in the Scriptures being in ordinary and orderly way first sought and had from the body of the ablest and best guides and lights in the Churches in their Jurisdiction conclusively declaring the Law and rule of God touching the question their Laws about matters of Religion are Civill Sanctions under Civill rewards or punishments of such Laws of God so declared and commended to them And by the execution of such Politicall Laws others may and should be edified honour and fear and learn to do no more so wickedly Deut. 13. 10 11. Some delinquents themselves even some false teachers shall acknowledge as much thus was I wounded in the house of my friends Zac. 13. 4 5 6. 4. Object The Church hath sufficient power to attain her ends within her self what need Civill coercive power in matters of the Church Ans 1. The Church hath that power in matters also of the second Table sufficient to attain its ends offending Members therein yet none will therefore make Civill coercive power in such matters needless 2. The State as well as Church is injured by witchcraft by perjury by schism and other sins against the first Table and notwithstanding the Churches power Ecclesiastically to attain her ends the State must have its defensiue and vindicative power Politically to attain its ends too the good of safety and peace of the Subjects and so both perfect within their own Spears 3. When the Church hath gone to her utmost extent of power in casting out Blasphemers Seducers Perjured persons Scismaticks c. yet they may do more hurt in Church and Common-wealth than before unless Civill coercive power help The Church may attain her ends in an Ecclesiastiall way and yet the Civill State not hindred of attaining its ends in a Politicall way but both polities be reciprocally helpfull to each other The Civill polity ratifying the Churches cases by Civill Laws and punishments the Ecclesiasticall polity lending help to State and Common-wealth cases by declaring the Laws and rules of God and by reasonable administration of Church censures upon her delinquent Members Conc. 2. That in matters of Religion which are doubtfull and not so directly plainly and expresly laid down in the word Civill Authority in purer times of the Church must call for the Counsell of the Churches at least of the Officers of the Churches under their Jurisdiction who are most faithfull and able to give Counsell therein and they are bound in conscience to follow what they according to God do clear up to be his mind in all such matters of weight about which they do inquire not alone as that which such a Synod or Assembly of Church Officers do determine that way is for the matter of it according to God but as it is given in the way of an Ordinance Namely of the Counsell of a Synod of the Officers and Ministers of the Churches whereof they as regulated Magistrates are Members Whose Counsells unto them are Ecclesiastically Authoritative Counsells And herein also Godly Rulers do lick the dust of the Churches feet in attending faithfully to the well grounded Counsells of their Pastors not alone distributively given in their respective Churches but collectively also when joyntly delivered in a Synod Herein also Church power Ministreth help to the Common-wealth Ecclesiastically as the Common-wealth administreth help to the Churches Civilly in exerting its Politicall power in framing Civill Laws answerably to their Counsells Deut. 18. to 13. The Counsell and sentence of the Priest or Councill and Assembly of Priests delivering the mind of God in doubtfull matters was to be required and followed Joshua the chief Magistrate must stand before Eleazar the Priest who should ask Counsell after the Judgement of Urim and according to his word from the Lord they were to go out and in Num. 27. 21. Hence Iehoshaphat according to that Law for that end Deu. 17. 89 10. Placeth at Ierusalem some of the Priests and Levites and chief Fathers of Israel to be for the Judgement of the Lord and for controversie not meerly in point of doubtfull actions as between blood and blood 2 Cron. 19. 10. But in point of doubtfull rules according to which Civill decreees and sentences also were to be regulated causes between Law and Commandement Statutes and Judgements Onely that Councill is limited to Gods word they must still warn them that none Trespass against the Lord. True it is something peculiarly Jewish was in this whence that Law of Capitall punishment to such as presumptuously disobeyed their sentence Deut. 17. 12. But there is something also for our learning and instruction held forth therein not alone