The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 1 · Chapter 31 – Chapter 32
CHAP. 31. A Reply to his thirteenth Chapter, diſcuſsing by the way, the Text in Iſai. 49.23.
Diſcuſſer.
1. THat place of Iſaiah 49.23. will appeare to be farre from proving ſuch Kings and Queenes Judges of Eccleſiaſticall cauſes. And if not Judges, they may not puniſh.
2. In ſpirituall things, themſelves are ſubject to the Church, ſhall licke the duſt of the Churches feet, as is there expreſt. How then ſhall thoſe Kings and Queenes be Supreame Governours of the Church?
3. Gods Iſrael of old being earneſt for a King, an Arme of fleſh, God gave them Saul in his anger, and tooke him away in his wrath. So God will take away ſuch Princes in his wrath; that ſo as David ſucceeded Saul, ſo Chriſt Jeſus in his ſpirituall Power may for ever be advanced.
Defender.
Reply 1. We doe not alledge that place in Iſaiah, to prove Kings and Queenes to be Judges of Eccleſiaſticall cauſes: but to be providers for the Churches well-being, and protectours of it. For ſo much the very phraſe of nurſing Fathers, and Mothers, doth neceſſarily import. But if they be Protectours of the Church, and providers of the well-being of it, then are they alſo Defenders of the faith of it: ſo farre as their defence (in a way of God) is diſpenſable. So Magiſtrates are alſo called Shepheards of the people (as well as Miniſters) Ezec. 34. Now it is a part of a Shepheards protection of his ſheepe, to drive away wolves from ſheepe-folds. And it is the like part of good Magiſtrates to drive away falſe Prophets from the Churches, whom our Saviour calleth ravening wolves, Matth. 7.15.
But (ſaith he) Magiſtrates are not Judges of Eccleſiaſticall cauſes: and if not Judges, they may not puniſh.
Anſw. There is a three-fold Judgement. 1. A Judgement of private ſpirituall Diſcretion: and ſo a ſpirituall man judgeth all things, 1 Cor. 2.15. and ſo may a Magiſtrate judge alſo, if he be a ſpirituall man.
2. There is Judicium Propheticum, A propheticall Judgement, whereby the Prophets having received a greater gift of ſpirituall diſcerning of the things of God, and an office to declare the ſame, doe judge of Doctrins with Authority. Let the Prophets judge, 2 Cor. 14.29.32. And this the Miniſteriall Judgement of the Church: but here the Magiſtrates Judgement doth not interpoſe, as a Magiſtrate, but as a Brother.
3. There is Judicium Politicum, the Judgement of civill power, whereby a Magiſtrate being called of God to provide, that his people may lead a peaceable life in godlineſſe and honeſty, he therefore is called to diſcerne, not onelyonly what is honeſty or righteouſnes before men, but what is godlineſſe alſo before the Lord, & accordingly judgeth of godly & ungodly doctrines & practiſes, ſo far as tendeth to the upholding of publicke Peace. For it is evident in the Scriptures of the New-Teſtament, that when Magiſtrates were ſo blindly devout, and ſuperſtitious, as to give their Kingdomes unto the Beaſt, (as Rev. 17.12, 13.) and ſo to tolerate the publicke worſhip of Images, and other Idolls, they thereby overthrew the civill Peace of their Common-wealth. For to puniſh their ungodlineſſe, it was, that God opened a way for the Turkes to breake out and deſtroy the 3d part of Chriſtendome, Rev. 9.14. to 21.
Reply 2. Both theſe may well ſtand together, that Magiſtrates may be ſubject to the Church, and licke the duſt of her feet, & yet be ſupreame Governours of the Church alſo. In ſpirituall matters, and in the right adminiſtration of them, the Magiſtrates are ſubject to the Church. But in civill matters, and in corrupt adminiſtration of Church-Affaires, (ſo farre corrupt, as tendeth to the diſturbance of civill Peace, there the Magiſtrates are ſupreame Governours even over Churches alſo, in their owne Dominions.
Reply 3. It was no ſinne in Iſrael of old to aske a King, but to aske him before the time appointed, and to aske him in a tumultuous manner, (with rejection of Samuel, and to aske him for carnall and prophane ends, that they might be like to all other Nations, whom God did not approve they ſhould affect to be like unto. Otherwiſe had they tarried Gods time, God had appointed to give them a King out of the Tribe of Judah, Gen. 49.10. It is true, God tooke away Saul in his wrath, but not for exerciſing civill Power againſt ſpirituall wickedneſſe; for he did juſtly exerciſe it againſt Witches: but for other well-knowne notorious wickedneſſe. And as for David, we doe not reade, that he did exerciſe any ſpirituall Power, as a King, but as a Prophet.
CHAP. 32. A Reply to his Chap. 32.
Diſcuſſer.
THough for the preſent, the puniſhment of corrupt Teachers (as the Scribes and Phariſes were) be deferred: yet their waiteth for them an higher pitch of puniſhment, then any Corporall can reach unto.
As 1. Starke Blindneſſe, &c.
2. Incurable Blindneſſe, &c.
3. Their end is the Ditch, &c.
4. The Leaders of others into the ditch ſhall find their owne ruine horrible, and the ruine of their followers eternally galling & tormenting.
Defender.
The Diſcuſſer himſelfe knoweth, and accordingly expreſſeth himſelfe in his next words, That it is the like caſe of all ſinners, and of all malefactours: their puniſhment in hell will be more horrible and full of torment, then can be inflicted in this world. And yet the State is often bound to puniſh them, and in many caſes by death it ſelfe.
Diſcuſſer.
Be it ſo: But what is this to a blind Phariſee, reſiſting the Doctrine of Christ? who hapily may be as good a Subject, and as peaceable, and profitable to the civill State as any, &c.
Defender.
But what is this to the queſtion in hand? we doe not hold it lawfull for a Chriſtian Magiſtrate, to compell by civill ſword either Phariſee, or any Jew, or Pagan, to profeſſe the Religion, or Doctrine of the Lord Jeſus, much leſſe doe we thinke it meet, for a private Chriſtian to provoke either Jewiſh or Pagan Magiſtrates to compell Phariſes to ſubmit to the Doctrine or Religion of Chriſt Jeſus. And therefore all theſe Chapters from 29. to 35. (ſeven Chapters in all) tending to prove that Chriſts Diſciples were to let the Phariſes alone in this way, are but ſo many empty flouriſhes, beating the aire, & playing with a ſhadow. And yet the reſt of the Chapters which remaine muſt not paſſe without ſome Advertiſement of ſuch paſſages in them, as doe corrupt the truth of Chriſt. How the Phariſes can be as good ſubjects, and as peaceable, and profitable to the civill State as any, who yet deſtroyed the civill State, by deſtroying Chriſt; let any but a blind conſcience judge.