The Civil Magistrates Power in Matters of Religion, Answer 6 – Object 13
God, that of old injoyned ſuch reſtraining and puniſhing Anſw. 1 of Idolaters, Seducers, Blaſphemers, and Prophaners of his Sabbath, Deut. 13. 9, 10. & Chap. 17. 5, 6, 7. Numb. 15. 32, 33, 34, 35, 36. Levit. 24. 11, 12, 13, 14. and Chriſt that requireth the taking of ſuch Foxes, did he injoyn Civil Authority thereby, Cantic. 2. 15.to Lord it over mens faith, and conſcience? Surely none dare ſay ſo: or did Aſah, who 2 Chron 14. 4. commanded Judah to ſeek the Lord, &c. Lord it over their faith? or did Joſiah, who did compel ſome to ſtand to their Covenanted worſhip of God, 2 Chron. 34. 32. he made all that were preſent to ſtand to it; and verſ. 33. he made them ſerve the Lord their God: and 2 King. 23. 20. he ſlew the idolatrous Prieſts there; did he therefore ſit in Gods Throne of mens conſciences, and Lord it there? ſurely then he had never been ſo renowned for it, as he is, but blamed rather: and ſay not this is Old Teſtament; for if it be in it ſelf a lording over mens conſciences; to require perſons to carry it orderly before the Lord in his worſhip, with their outward man: and neither to hold forth or expreſſe, in any ſcandalous way, what is contrary therunto: or if they do, to puniſh them for it: It is of this nature whereſoever it is, or whenſoever it is found: times of Old or New Teſtament, make no difference in the nature of things. What is in it ſelf tyranny, or murther, is ſo. It was ſo then, and is ſo now: and if ſo now, it was ſo then. Yea if it be in it ſelf Lording over conſcience, to puniſh groſſe corruptions in Religion, for which men pretend conſcience: then if Churches in a Church way puniſh hereticks, cut them off from Church communion, or deliver them up to Satan, they lord it over mens faith and conſciences; they would force others to believe, as they do believe, when yet thoſe others profeſſe that in conſcience they cannot do ſo; and ſo will force other mens conſciences. But will any ſay, that this is forcing conſcience, or lording over it, verily then, Thyatira had not been ſo much to blame: or why doth Jeſus Chriſt blame that Church, for ſuffering Jezabel to vent her corrupt doctrines, eſpecially in ſuch leſſer matters, as eating things ſacrificed to Idols, Rev. 2. 20. if Thyatira might reply; Jezabel profeſſeth her ſelf a Propheteſſe, to be extraordinarily inſpired; to have the Spirit, promiſed in Joel, poured out on her, one of the Lords handmaids, whereby ſhe propheſieth; and ſo to hold forth what ſhe doth, out of conſcience, to the dictates and manifeſtations of the Holy Ghoſt, in her ſpirit and conſcience: beſides the matters are of no great weight; to eat things ſacrificed to Idols, which Paul himſelf made a matter of indifferency, in ſome caſes, 1 Cor. 8. & chap. 10. & Rom. 14. And ſhould we not let ſuch blind guides alone, in their ſeducing of other blind ones, like themſelves; as Matth. 15. 14. they were required: or if we ſhould deal with them, and force them out of the Church for ſuch matters of conſcience, ſhall we not ſeem to force mens conſciences, and to lord it over that which is thy peculiar to manage, and over-rule, even conſcience. Beſides, if ſuch Church reſtrictions of the corruptions in Religion, or puniſhing of them Eccleſiaſtically, when yet they are matters of conſcience, be forcing of other men to our belief, and forcing mens conſciences: why are Churches to cenſure hereticks? firſt, by that cenſure of Admonition, once, or oftner; and after that, of excommunication, Tit. 3. 10, 11. or why did not Paul himſelf let Himeneus and Alexander alone? or why is he ſo earneſt that ſuch falſe teachers who troubled the Galatian Churches, might bear their (Eccleſiaſtical) Judgment and be (Eccleſiaſtically cut off, Gal. 5. 10, 12.
2. It hath been declared already, how ſuch Rulers do therein act, but as Gods Miniſters, and by vertue of their office and charge from God; and de Jure, do not reſtrain or puniſh what ſeemeth to be croſſe, but what is evidently croſſe to the Word of God; according to the third Concluſion: and ſo they do reſtrain and puniſh that only, which if others had any conſcience, (as we ſay) they would refrain from: as firſt, Forbidden by him, even God and Chriſt, who is Lord both of their Faith, and Conſcience too; and will one day be a Judge of both: and in the mean while doth make lawful Civil Powers, his Subſtitutes, and Miniſters, and under-Avengers to execute wrath upon him that doth evil, Rom. 13. 4. the Lord maketh no exception, in their Magiſterial work: but ſpeaketh indefinitely; if corrupt perſons in Religion, even as they hold forth ſuch corruptions in word, or deed, be evil doers, the Lord ordaineth Civil Rulers to be Miniſters of his vengeance, againſt them: albeit he himſelf be an avenger, and could execute divine vengeance upon them immediately, as he is Supreme Lord of mens Conſciences.
3. It hath been already ſaid in the ſixth Concluſion, that the uſe of ſuch Coercive power in puniſhing, it is to be after due means of conviction firſt uſed; which being uſed, and yet perſons perſiſting ſtill in their evil wayes, they are according to Gods own Cenſure, accounted as perſons ſelf-condemned, or condemned in their own conſciences, Tit. 3. 10, 11. ſo that their puniſhment then, is not lording it over their conſciences, but a juſt cenſure of perſons ſinning againſt their Conſciences.
If this power be ſo exerciſed, it would make Chriſtians ſervants to men, or like their ſervants they muſt be forbid this or Object. 3 that; and if not obedient, then puniſhed: now 1 Cor. 7. 23. we are charged not to be ſervants to men.
Firſt, The Lord of old required as much as now we plead for: did not he then and thereby make his Saints of old ſervants Anſw. to men? albeit they, as well as we, were bought with the price of Chriſts blood.
Secondly, ſuch a like Argument, if of any force, would alſo undermine Church reſtraints and puniſhments of corruptions in Religion; for it will be ſaid, the Church is but a Society of men: they forbid this or that to their members, which if they obey it not, they cenſure them; and will any become ſuch ſervants to men?
Thirdly, It is evident that now alſo men may be ſervants to men, 1 Tim. 6. 2. Epheſ 6. 5, 6, 7, 8. Tit. 2. and yet in a ſenſe, they may not be ſervants to men, whether Family-Maſters, or State-Rulers; namely in way of baſe, ſervile compliance to mens vain humours, to the ſinful luſts of their wills, or carnal Fancies of their minds; if either Maſters or Magiſtrates, will forbid what they pleaſe, and not what God would have them be not the ſervants of men: better obey God then men, Act. 4. 18, 19, 20. yea but when according to the former Concluſions, they forbid and puniſh onelyonly, what their Lord and Maſter and yours alſo injoyneth them; now you ſhew not a ſervant-like ſpirit, to your profeſſed Supreme Lord and Maſter, if you ſubmit not.
Grant ſuch Power once, and it is the way to make Chriſtians, Object. 4 either baſely to diſſemble, or elſe to do ſomething againſt their conſciences.
1. As much might be ſaid againſt that way, which that Anſw. State took, 2 Chron. 15. 12, 13. they made this order; that whoſoever would not ſeek the Lord ſhould be ſlain; this Aſa took courage to do by the propheſying of Oded, verſ. 8. and as a fruit of this the Lord gave them reſt round about, verſ. 15. Joſiah alſo he cauſed his Subjects to ſerve the Lord their God, 2 Chron. 34. 33. this made the ſubjects either diſſemble or ſin againſt their conſciences: or if Churches aſſay to caſt out blaſphemers, or trouble-Churches, Gal. 5 10, 12. 1 Tim. 1. ult. they will but cauſe them either to diſſemble, or elſe ſin againſt their conſciences.
2. According to the former Concluſions, the Magiſtrate reſtraining and puniſhing things croſſe, manifeſtly croſſe to the Word, he puniſheth onelyonly ſuch things which men out of conſcience ſhould avoid: and the Magiſtrate alſo puniſhing ſuch tranſgreſſours after due means of conviction; the perſons now puniſhed become ſinners againſt their own conſciences: and is puniſhing ſin or ſinners againſt conſcience, a means or cauſe, in it ſelf, to make them either to diſſemble, or elſe to ſin againſt conſcience? what more ridiculous?
The uſe of ſuch Coercive power, is to introduce an external Object. 5 compulſion of perſons to grace and truth, when perſwaſion is rather to uſed.
1. That godly regulated Rulers they are wont to injoyn the Anſw. uſe of all perſwaſive means to the Saints, as the uſe of the Miniſtry of the Word amongſt their Subjects, that none may plead excuſe: we have had no inſtructive meanes to draw us on to the wayes of the Lord. So did Jehoſhaphat, 2 Chron. 17. 7, 8, 9. after which he ſends forth Judges to cenſure offendors againſt God, or man, or both, 2 Chron. 19. 5, 6.
2. Even before they do actually ſentence offendors, they uſe all means of Conviction, Concluſion ſixth; and conſequently perſwaſion is uſed with ſuch: wherefore this maketh nothing againſt what we plead for.
3. If the Objection argue ad idem, it ſtands thus; perſons may not, cannot be outwardly conſtrained by men to grace and true faith; therefore they may not be externally reſtrained from ungodly practices, ſuch as venting of pernicious and blaſphemous doctrines, quite croſſe to the Faith of the Saints; the very naming whereof is a ſufficient refutation of it.
This is to make the weapons of our warfare to be carnal and Object. 6 not ſpiritual, contrary to that, 2 Cor. 10. 4, 5. and to make Chriſts Kingdome of this world.
We might anſwer, that 2 Cor. 10. ſpeaketh not of the uſe of civil Power, but of Church Apoſtolical Power; and rather implieth, Anſw. that though the weapons of Apoſtles and Churches, conſidered as Apoſtolical and Eccleſiaſtical, are of a Spiritual nature, yet there are others, who have weapons for ſuppreſſing of ſinne by other means and wayes, even by weapons, which in ſome ſenſe may be called carnal, namely as contradiſtinct to Spiritual; that is, weapons of an external and corporal nature; ſuch as men make uſe of to exerciſe or eſtabliſh their political juriſdiction over others.
But the anſwer is eaſie: Firſt, if this argument be of force againſt Magiſtratical power in puniſhing open ſins of the outward man againſt the firſt Table, it is of like force againſt their puniſhing of ſuch ſins againſt the ſecond Table: Chriſts Kingdome being not of this world in way of puniſhing the ſins of the one, more then the other; and Apoſtles and Churches having power from Chriſt by ſpiritual weapons to avenge all diſobedience, whether againſt firſt or ſecond Table, 2 Cor. 10. 6. 1 Cor. 5. 12. 3. 4, 5. It would follow that Magiſtratical weapons muſt be uſed againſt neither ſort of ſins.
Secondly, when Chriſt himſelf did uſe carnal inſtruments to curb and convert thoſe Temple abuſes and corruptions in Religion, John 2. 13, 14, 15, 16, 17. yet did he not croſs himſelf in his ſpeech, John 18. 36. My Kingdom is not of this world, nor did he croſs this in 2 Cor. 10. 4. which he ſpake by Paul.
Thirdly, though Jeſus Chriſts Kingdome of which he ſpake to Pilate, before whom he was accuſed of aſſertation of a Caeſarian kingdome and dominion, John 19. 12. were no ſuch kingdome, nor he any ſuch terreſtrial Monarch; yet that hindreth not, but that both as God, he ruleth over all Nations, and as God-man all power is committed to him, Matth. 28. And he is King of earthly kings, and Lord of lords, Revel. 19. He by and from whom, the Princes doe rule; yea, All the Judges of the earth; yea by whom it is that ſuch Princes do decree Juſtice, even any juſt Lawes againſt open ſins acted by the outward man, againſt God or man, firſt or ſecond Table, or any juſt cenſures againſt the ſame: (for ſo ſaith Proverbs 8. 15, 16. By me Princes Decree juſtice, (that which giveth every Subject his due incouragement or puniſhment.) Yea, he who taketh to himſelf his Kingdome in ſpecial form; when the kingdoms of the earth become his, or are ſubſervient to him, in eſtabliſhing and vindicating his Royal Lawes and Inſtitutions, ſo far as they come under their view, Rev. 11. 15. 17. compared.
This is a way to let in falſe Religions and corruptions in worſhip, ſince Rulers may ſeek to reſtrain and puniſh all purity of Doctrine and worſhip, and to conſtrain Chriſtians to the contrary, as do Popiſh Rulers and the like.
If the Objectors argue ad Idem, they argue thus: that to reſtrain Anſw. and puniſh groſſer corruptions in Doctrine and worſhip, is a way to bring in corruptions in Doctrine and worſhip; And will not any bluſh to argue thus?
The exerciſe of ſuch coercive power in matters of Religion, Object. 8 is the way to bring in perſecution for Chriſts cauſe and for a good Conſcience ſake.
The limiting of civil peace, as of dutie only to puniſh things manifeſtly croſſe to the Word, and that after due means uſed Anſw. 1 of information and conviction, is rather to lay the bonds of God upon them to reſtrain them from perſecuting the Saints for a good cauſe or conſcience: If accidentally any enemies to Pietie or Truth, will take occaſion thence to pervert and abuſe their power contrary to the mind of God. That abuſe of their power muſt not invalidate and take away the due uſe of their power. Churches are eccleſiaſtically to cut off ſuch as trouble the Churches, but they may abuſe their power, to caſt out their beſt members for the truths ſake: yet this their ſinne diſchargeth not Churches from the dutie. It is alike here: abuſe of civil power taketh not away this due uſe of it.
2. Juſt perſecution of men ſinning againſt Gods Rules and the Dictates of a right guided conſcience, which require perſons to obey Superiours in all their lawful commands, is not to perſecute men for attendance unto Gods Rules or to the Dictates of a good conſcience, and it were abſurd to reaſon thus.
Men may not be perſecuted for a good cauſe and conſcience, therefore they may not be puniſhed for maintaining a bad cauſe, and that which is (interpretatively) againſt their conſcience.
The exerciſe of any ſuch power by godly Rulers, is croſs to Object. 9 the meek Spirit of Chriſt, and to that merciful and peaceable Spirit which he requireth of his Saints, Rom. 15. 1. Gal. 6. 1, 2. Eph. 4. 32. 2 Tim 2. 25. James 3. 15. 17.
1. All that is required of Church Officers and Members, Anſw. ſuch, & to them ſo conſidered, are thoſe ſpeeches in ſpecial wiſe directed (as the contexts ſhew) yet are Church Officers and Members, as thoſe of Epheſus, commended alſo for their zeal, when through zeal they could by no means bear with corrupt Tenents and Doctrines of the higheſt ſtrain, and held forth with the higheſt pretences of Divine Truth, and no leſſe then Apoſtolical, Revel. 2 2. Thou canſt not bear them that are evil, and haſt tried them that ſay they are Apoſtles and are not, and haſt found them liars, and they are required to avoid, and reject and cut off ſuch as vent corrupt doctrines and the l…ke, Rom. 16. 17. Gal. 5. 10. Tit. 3. 10, 11.
2. Zeal of God in ſharp puniſhing of ſuch like corruptions ſtood very well with Chriſts Dove like Spirit; none ſo meek as he, yet none ſo zealous this way. The zeal of Gods Houſe even conſumed him, and made him lay on ſo hard with his ſcourge upon thoſe who polluted the Temple, Iohn 2. 16. with 14. 15. 16. 30. ſo Moſes that King in Ieſurun, the meekeſt of mere men in his own cauſe, Numb. 12. 3. yet how Lion-like in that cauſe of pollution of Gods worſhip, Exodus 32. 26, 27, 28, 29. So in Hezekiah, who was ſuch a ſhadow to the Saints, Eſay 32. 2. yet a very fierie flying Serpent againſt the enemies of God and the Church, Eſay 14. 29, 30.
This is contrarie to what was Propheſies of us Gentiles; Object. 10 That our ſwords ſhould be beat into plowſhares, Eſay 2. 4, and that none ſhould hurt or deſtroy in all Gods Mountain.