The Civil Magistrates Power in Matters of Religion, Answer 3 – Object 6
It is true, (ſay I) this help from Civil Authority is not of Anſw. abſolute neceſſity to the eſſe of the Church, or to the eſſe of its operations: but it is an accumulative good, conferred of God upon the Church, to have ſuch builders of her walls, and ſuch nurſing fathers, to curb and hinder whatſoever is deſtructive to her good: and ſo it is neceſſary to the optimum eſſe of the Church.
Beſides, when the Church hath uſed all her power, againſt corrupters of her purity, or diſturbers of her peace, by excommunicating of them from her Society, which were of it; yet ſuch may grow the more inſolent, and commonly do wax the more turbulent, and pragmatical that way; and do more hurt after the Church hath gone to her utmoſt limits, to cenſure them, then before: yea turbulent ſeducers may go from ſea to ſea, to make proſelytes, and draw diſciples after them, where the particular Churches have no immediate power over them; either then the Civil Magiſtrates ſword and ſervice, is needful, or elſe there will be left no ordinary and orderly power to reſtrain, and puniſh ſuch groſſe Abuſes, in ſuch caſes.
A third Reaſon of this Aſſertion may be taken, both from Reaſon 3 the Prayers which the Lord chargeth his people to make for this end; and from the praiſes alſo which they return to God when ſuch an end is Attained.
The former is held forth, 1 Tim. 2. 1, 2. I exhort 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 onelyonly 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. foreign are obſervable, foreign 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 Mahomet, this alſo ſhould be Chriſts Kingdom in a ſpecial reſpect, becauſe they tolerate all religious, and amongſt others the true Chriſtian Religion. Surely then by the Saints praiſes here; for this authoritative ſervice and ſubjection to Jeſus Chriſt before mentioned, it appears to be in the dayes of the New Teſtament not alone lawful, but a praiſe worthie bleſſing of grace.
A fourth Reaſon of that aſſertion, is taken from the zeale, Reaſon 4 foretold to be in inferior Chriſtians in the pureſt times of the Goſpel; whereby they ſhould provoke civil authoritie to ſuch a work, as the uſe of the civil ſword to curb and puniſh perſons notoriouſly guiltie of corruptions in Religion. Zacharie propheſieth of times, when thoſe both of the ten and of the two tribes ſhal be brought on to Chriſt, and their Rulers with them; whence ſuch holy mourning of that Tribe of Shimei, and of the other families, yea and of all the land, together with that of the inhabitants of Jeruſalem, Zech. 12. 10, 12, 13, 14. compared; and as that in the people ſo in their Rulers; thoſe of the houſe of David mourn over Chriſt crucified alſo; verſe 10. and are ſuch as the Godly can ſafely confide in; verſ. 5. 6. Now in that very day and time when it ſhould be thus with them; as the Lord will purge them by the bloud of Chriſt from their ſin; Zech. 13 1. ſo in the ſame dutie ſhal they be all zealous to purge the land from all corruptions in Religion which may provoke the eyes of Gods glory, Zech. 13. 2, 1. and if notwithſtanding exemplary puniſhments that way mentioned, verſe 2. Any under pretence of the name or of ground from the word and counſel of God, ſhall hold forth falſe Doctrine then (as verſe 3.) If any ſhall yet propheſie (or ſpeak lies in the Name of the Lord) his father and his mother that begot him, ſhall ſay unto him, thou ſhalt not live, for thou ſpeakeſt lies in the Name of the Lord: and to ſhew that it is no raſh threatning of capital puniſhment for ſuch falſe Doctrines; they will be active alſo to bring them to condigne puniſhment; for ſo it followeth: His father and his mother that begot him, ſhal thruſt him through when he propheſieth. Nor can theſe puniſhments of corruptions in Religion, in perſons notoriouſly guiltie thereof, be meant of puniſhments immediately Divine, by ſome immediate ſtroak of God or Chriſt; for the father and the mother in ſome caſes thruſt them thorough; verſe 3. In other caſes they are branded and wounded in the hands, by their friends, verſe 6. Nor yet are they eccleſiaſtical puniſhments, or cenſures here ſpoken of: for what have Churches, or any Church members, as ſuch, to doe, to ſlay perſons, or to thruſt them through, or to inflict upon any delinquents, viſible, corporal puniſhments: ſuch as leave their marks in perſons hands as verſe 3. and 6. expreſſe. Nor yet are theſe corporal puniſhments of ſuch perſons meerly aeconomical and parental corrections of their children in a private way; unleſs any will ſay, that even in times wherein godly civil Rulers (who put forth their civil power of the ſword againſt open enemies, Zech. 12. 5, 6.) are to be had and made uſe of, godly parents may execute death upon their children, for holding corrupt Doctrines; without making uſe of civil authoritie, for that end. It remaineth therefore, that the puniſhments here mentioned, are ſuch as are of a civil and political nature, by the uſe of the authoritie of the civil Magiſtrate; whereas even godly parents and friends ſhal be active; and ſhal in a ſenſe puniſh them, after that manner of witneſſes againſt them, having been convented, convicted and cenſured, by lawful civil authority, alluding to that Deut. 13, 6. where when a man or womans, ſon or daughter, &c. ſhould be themſelves corrupt in Religion, and ſeek to corrupt others, they were not to conceal or ſpare him, but they were to kill him. verſe 9. which is expounded by that following, Thine hand ſhall be firſt upon him, to put him to death, and afterwards the hands of all the people: which is further expounded in a like caſe of capital puniſhment of a perſons worſhipping Idols, &c. Deut. 17. 2, 3. As he muſt die for it upon legal proof, ver. 5. 6. ſo verſe 7. Its ſaid, The hands of the witneſſes ſhall be firſt upon him, to put him to death; and afterwards, The hands of all the people. So that a private man or woman in ſuch caſes, did regularly ſtone and kil another; as giving in caſting evidence againſt him for his fault, and then as witneſſes by order of that politie, did caſt the firſt ſtone at him, and ſo killed him: and as much, and no more is here held forth as orderly in the dayes of the Goſpel. This uſe therefore of the coercive and vindicative power of civil authoritie, in matters of the firſt Table, is the more obſervable, as that which wil be called for by the Saints in the beſt times, and likewiſe exerciſed by godly civil Rulers, even when the Jewes ſhal come home to Jeſus Chriſt; and obſervable it is who it is that ingageth that theſe things ſhal be ſo done; even the ſame Jehovah mentioned Zech. 12. 1. Who ſaith, verſe 10, That he will powre out the ſpirit of grace and ſupplication upon them, and they ſhall look upon me whom they have pierced, and they ſhall mourn for him, (which John applieth to Jeſus Chriſt the Son of God, John 19. 17. and Rev. 1. 5, 6, 7, This ſame Jehovah ſaith Zech. 13. 2. I will cauſe the Prophets, and the unclean ſpirit to depart out of the land. By Prophets are underſtood ſuch as verſ. 3. Propheſie lies in the Name of the Lord. By the unclean ſpirit, is meant that pack and knot of corrupt Teachers, which then ſhal ariſe to hinder that glorious work of the puritie of the Religion of theſe times: by their ſeveral falſe Doctrines: ſo 1 John 14. 1. Trie the ſpirits, namely, the Teachers or the Doctrines of your Teachers, and every ſpirit that confeſſeth, &c. That is every Teacher that ſo confeſſeth figuratively noting the effect for the impulſive cauſe; every Teacher and the Doctrine he teacheth, cometh from ſome ſpirit; either pure and holy, as is the holy Ghoſt; or unclean and impure as is the Devil. Hence corrupt doctrines, called doctrines of Devils, 1 Tim. 4. 1, 2, 3, 4. Now Chriſt here ingageth to curſe his peoples land to be rid of theſe falſe Teachers; ſo that ſo far as political Governours in the civil ſence of the converted Jewes, ſhal rid their land of ſuch falſe Teachers, whether they doe it by baniſhment, or death, according to their ſeveral demerits, the Lord Jeſus owneth their juridical vindicative acts, as his acts he cauſeth this; That Government is Chriſts Government, as John phraſeth it, Revel. 11. 15. he baniſheth when they do it, he killeth them, and thruſteth them thorough when they do it: or if their puniſhment run not ſo high, but be in ſome part onelyonly of their bodies, as in their hands, or the like; yet he ſaith of it, that it ſhall be a means of good to ſome ſo puniſhed corporally, verſ. 4, 5, 6. thus was I wounded in the houſe of my friends.
A fifth Reaſon is taken from the publick evil removed, and Reaſon 5 good attained on the one hand, by the due uſe of ſuch power, and the ſad miſchiefs attending, either the want, or groſſe neglect thereof, on the other hand. When Idolaters are commanded to be ſtoned, Deut. 17. 2, 3, 5, 7. its added, ſo ſhalt thou put the evil away from among you: and as evil is removed hereby, ſo is good attained; both moral, Deut. 17. 10. All Iſrael ſhall hear and fear, and do no more any ſuch wickedneſſe: and civil good, as that in outward eſtate; as when theirs was impoveriſhed by that drought and famine, yet upon the execution of Juſtice upon thoſe Idolaters, reparation is therein made by that ruine, 1 King. 18. 40, 41. alſo that of Civil peace, 2 Chron. 14. 3, 4, 5. Therefore the Kingdome was quiet before him.
Again, what a deluge of evil overfloweth all where the uſe of ſuch power is wanting, or neglected: thence that Idolatry in Iſrael, when no Supreme Magiſtrate, no King in Iſrael, Judg. 17. 45, 6. thence ſuch corruption in Church diſcipline; as the conſecration and adminiſtration of that hedge Prieſt, verſ. 12. and Chap. 18. 1. compared: and as miſchiefs ariſe thence in ſpirituals, and Eccleſiaſticals, ſo alſo in temporals: for when none is found to ſtand in the Gap, and Authoritatively to make up the hedge, which is broken by ſuch prophanations of Gods holy day, and holy things and lawes, then cometh an inundation of ruinating Judgments upon that State; as Ezek. 21. 25, 26. compared with verſ. 30, 31. yea and as miſchief to State and Church in general; ſo to corrupt and indulgent Rulers in particular, as alſo to their houſes. What miſchief came upon that indulgent Judge Eli, for his too groſſe connivence at ſuch corrupt cuſtomes in Religion, as well as at other lewd pranks of his ſons: read, ſee, and conſider, 1 Sam. 2. 22, 23, 24. with 27, 28, 29, &c.
A ſixth Reaſon may be taken from the unwonted diſpenſation Reaſon 6 of Gods providence, when the zeal in the ordinary Miniſters of Gods vengeance faileth this way, he ſtirreth up zeal in others in a more then ordinary way, to execute ſuch vengeance: as when Ahab faileth to puniſh ſuch abuſes in Religion, Elijah is ſtirred up to do it, 1 King. 18. God would have it ſome way done; ſo far is he from prohibiting the doing of it.
The laſt Reaſon may be taken from the examples both of ſuch as have acted this way by the light of grace, and are commended Reaſon 7 for it in Scripture, and of others, who being themſelves Pagans, yet have done ſomewhat this way, by a mere common light, at leaſt of Nature, and Nations. Of the former ſort, read that of Moſes, Exod. 32. 20, 21, 22. and that of that general aſſembly of the Tribes, at leaſt in their Heads and Repreſentatives, recorded to their honour▪ Joſh. 22. 10, 11, 12, &c. unto ver. 34. beſides that of Aſah, 2 Chron. 15. 12, 13, 16, &c. and of Jehoſhaphat, 2 Chron. 19. 3, 4, 5, 6 7, 8. and of Joſiah, 2 Chr. 34. 33. verſ. 4. with 2 King. 23. 20. and of Nehemiah, Chap. 13. 21. and that of the converted Kings in the dayes of the Goſpel; who as they ſhall hate the corrupt and falſe Church-ſtate of Rome, ſo ſhall they execute corporal vengeance of God upon that Whore, Rev. 17. 16. Of the later ſort, we need not inſtance in Numa's Lawes againſt the uſe of Images, in any religious way, or in others in the Roman or Grecian States, ſince ſcarce any Pagan State whatſoever, but have enacted and executed Civil puniſhments, upon the deſpiſers, or depravers of their gods, or of the worſhip or worſhippers of Dan. 3. 1, 2. &c.them: which though it ſhew the miſerable fruits of mans Fall in this their miſguided, and miſplaced zeal, yet by theſe ruines we may judge, that it is a principle deeply engraven in mans heart, that as there ſhould be ſome to rule, and ſome to be ruled; ſome God, and ſome worſhip of that God: ſo by the Law of Nature and Nations, there ſhould be the external exerciſe of ſome external coercive power, in caſes of prophanations and abuſes of the name and worſhip of that God, who is to be adored.
And let none now object; that ſuch Authoritative acts in Object. ſuch perſons were typical.
For, 1. We ſpeak not of David, and Solomon, and ſuch Anſw. like, but of others: and will any ſay that Moſes in his Act, or the Heads of the Tribes in their act, or Nehemiah in his act; that theſe were types of Chriſt: we might have inſtanced in the Judges in Jobs time; that corruption in Worſhip, as the worſhip of the Sun, or Moon, &c. was an Iniquity to be puniſhed by the Judges: ſo our laſt Tranſlation rendreth that place, Job 31. 26, 27, 28. yet were not thoſe Judges types of Chriſt.
2. Thoſe Worthies mentioned, did exerciſe power in matters of the ſecond Table alſo; yet not therein Types of Chriſt: for then the ſubſtance being come, the ſhadow vaniſheth, and ſo all Civil Power and Juriſdiction in matters of Righteouſneſs, as well as Religion, would be turned up by the roots.
3. Thoſe zealous Acts of the converted Kings againſt all ſuperſtitions, and the fomentors and Abettors of them, propheſied of Rev. 17. 16. can under no pretence, be called Old Teſtament types; or Old Teſtament Zelots.
The point propounded being explained in the Diſtinctions and Concluſions before laid down: and being thus confirmed; we ſhall now conſider of ſome doctrinal Inſtructions ariſing thence.
1. Then if this be ſo; It ſerveth to refute and remove many Object. pretences, aod anſwer many Objections, tending to undermine the Coercive Power of the Civil Magiſtrate in matters of Religion. Such as theſe following.
1. If you grant Magiſtrates ſuch Coercive power in matters Anſw. of Religion, you will make them Church Officers.
The ſecond Concluſion denyeth to them any way of exerciſing that power, which is properly Eccleſiaſtical, allowing them only a Civil way of doing what they do, in matters of Religion. When Church Officers with the Church do Eccleſiaſtically puniſh one of their members, for that which is alſo a civil offence: as when they caſt him out for lying, drunkenneſs, Inceſt, &c. they are not therefore Civil Officers; becauſe they do it in their own proper way; namely Eccleſiaſtically. So when Civil Courts cenſure perſons for hereſie, ſchiſme, &c. which alſo is an Eccleſiaſtical offence, they are not therefore Church Officers; becauſe they do it in a Civil way; and as it is a breach of humane Lawes made againſt the ſame, and as it tendeth to break civil peace. In the one Court they are cenſured as matters of the Lord properly; in the other, as they come under other political 2 Chron. 19. 8, 9, 10, 11.reſpects. Nor is either Court clear of that Guilt, unleſſe both Courts in their ſeveral wayes, as ſeveral witneſſes of Chriſt, do bear their reſpective Juridical and Authoritative teſtimony againſt the ſame.
If you grant ſuch power to Civil Authority, you make them Object. 2 Lords over peoples faith, and conſcience; and that is onelyonly Gods peculiar, to reform or reſtrain, or puniſh conſcience; and Paul though an Apoſtle, and more then another ordinary Officer, he diſclaimeth this, 2 Cor. 1. 24. not for that we have dominion over your faith.