The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 1 · Chapter 48 – Chapter 49
CHAP. 48. A Reply to his Chap. 48.
Diſcuſſer.
THe higher powers in this Rom. 13. were (amongſt others) the Roman Emperours, and ſubordinate Magiſtrates under them. But they all were ſtrangers from the life of God, yea moſt averſe and oppoſite, yea cruell, and bloudy Perſecutors of the Name and followers of Jeſus: and yet unto theſe is ſubjection commanded.
Now then I argue, If Paul had commanded this ſubjection to Romane Magiſtrates in ſpirituall cauſes to defend the Truth, to puniſh Hereticks, (neither of which they could diſcerne nor judge of, but by Truſt from others, as Pilate condemned Jeſus) he muſt in the Judgement of all men, have put out the eye of Faith, and Reaſon, and ſenſe at once.
Defender.
Not in the Judgement of all men, for beſides Calvin and Beza (whoſe Judgement you have heard) all thoſe Interpreters, who expound this place in the Romans, of the Magiſtrates power in puniſhing ſpirituall evill doers, as well as corporall, they, none of them doe ſo judge, that Paul in commanding the Churches to yeild ſubjection unto civill Magiſtrates in matters of Religion, did put out the Eye of Faith, and Reaſon, and ſenſe at once.
For firſt, it is one thing to yeild ſubjection to the unrighteous Decrees of Ignorant, and Pagan Magiſtrates: another thing to obey their Ordinances in matters of Faith, and worſhip, and Government of the Church. The former of theſe, Chriſtians did yeild unto the Romane Magiſtrates, even ſubjection unto the Death: the other, they neither did, nor ought to yeild: as knowing God was to be obeyed rather then men.
Secondly, though it be true, whilſt the Romane Emperours and Magiſtrates were Pagans and Perſecutors, they were incompetent Judges, to diſcerne and give Sentence in the ſpirituall matters of Chriſtian Religion: yet the word of Chriſt, who commandeth a Duty, commandeth all the neceſſary meanes, which tend to that Duty. And therefore in giving them a Power and charge to execute vengeance on evill doers, (and that in matters of ſpirituall unrighteouſneſſe againſt the Church, as in matters of Civill unrighteouſneſſe againſt the Common-wealth) It behoved them to enquire and liſten after true Religion, to heare and trie all, and upon ſerious, deliberate, and juſt ſcruting to hold faſt that which is good, and ſo prevent the diſturbance thereof by the contrary. It was no vaine charge of the Holy Ghoſt, Pſal. 2, 10, 11, 12. If Chriſt have an Iron Scepter in his hand (to cruſh all States, and Kingdomes, Emperours, and Princes, as well as private perſons) Be wiſe now therefore ô yee Kings: be inſtructed yee that are Judges of the Earth, ſerve the Lord with feare, rejoyce unto him with trembling. Kiſſe the Sonne leaſt he be angry, and yee periſh in the way.
Thirdly, the caſes of Religion, wherein we allow Civill Magiſtrates to be Judges, are ſo fundamentall, and palpable, that no Magiſtrate ſtudious of Religion in the feare of God, but, if he have any ſpirituall diſcerning (as all truly Chriſtian Magiſtrates have, and even Pagans have diſcerned between innocent Chriſtians, and turbulent Seducers) he cannot but judge of ſuch groſſe corruptions as are unſufferable in Religion, as hath been opened above. Though we reſerve to the Prophets and Churches Judicium Propheticum, as hath been ſaid above: yet we allow Judicium Politicum, to Civill Magiſtrates ſtudious of Truth (as all ought to be) and the Judgement of Diſcretion unto all Chriſtians. But as for ſuch Magigiſtrates as are meerely naturall and Pagan, though Chriſtians be bound to ſubject themſelves unto them with patience: yet ſuch Magiſtrates ought to forbeare the exerciſe of their Power, either in protecting, or puniſhing matters of Religion, till they have learned ſo much knowledge of the Truth, as may enable them to diſcerne of things that differ.
But this forbearance of theirs is not for want of Authority in their callings, nor for want of Duty in their Conſciences, but for want of evidence to them in the cauſe. In which Caſe, Magiſtrates are wont to forbeare their exerciſe of their Power, and to reſpit Judgement even in Civill cauſes, not for want of Authority, or Duty, to doe Juſtice: But for want of ripe and full cognizance of the Cauſe.
CHAP. 49. A Reply to his Chap. 49.
Diſcuſſer.
VVHy then did Paul himſelfe appeale to Caeſar (Acts 25.) unleſſe that Caeſar (though he was not yet, yet he) ought to have been a fit Judge in ſuch matters?
Anſw. Paul appealed to Caeſar, not to judge the cauſe of his Religion: but to defend him from civill violence, and ſlanderous accuſations about ſedition, mutiny, civill Diſobedience, &c. From which Caeſar (as a ſupreme civill Magiſtrate) ought to defend him.
Defender.
This appeale of Paul to Caeſar doth evidently hold forth three things.
1. That there is a lawfull and needfull uſe of civill Magiſtracy unto Chriſtians.
2. That Church Officers (even of higheſt ranck) the Apoſtles themſelves, and other Miniſters are ſubject to civill Authority, as well as private Chriſtians.
3. That Paul did ſubmit to Caeſars Judgement-ſeate: the tryall of his innocency, as well in matters of Religion, as in civill converſation. For he pleadeth his innocency, that he was guilty in none of thoſe things whereof they did accuſe him, and for tryall hereof he appealeth to Caeſar, ver. 11. Now the things whereof they did accuſe him, were offences againſt the Law of the Jewes, and againſt the Temple, as well as againſt Caeſar, ver. 8. And offences againſt the Law of the Jewes, and againſt the Temple, were matters of Religion. And yet even in theſe Paul appealeth to Caeſars Judgement-ſeat for tryall of his innocency.
Diſcuſſer.
But if Paul in this Appeale to Caeſar, had ſubmitted his Religion (which was the cauſe of Chriſt) his Miniſtery, and Miniſtration, to the Romane Emperours Tribunall, he had ſinned. Firſt, againſt the light of Reaſon. Secondly, againſt the cauſe of Religion. Thirdly, againſt the holy Calling of a Chriſtian. Fourthly, againſt his owne calling of Apoſtleſhip. Fifthly, againſt the holy name of God, &c.
Defender.
All theſe ſinnes might with ſome colour have been charged upon Paul, if he had appealed to Caeſar, to Judge, whether his Religion, or Miniſtery, or Miniſtration were of God, or no. But that was no point of his Appeale: But whether his Religion, or Miniſtery, or Miniſtration were guilty of any capitall crime againſt the Law of the Jewes, or againſt the Temple, or againſt Caeſar. Now in this caſe Paul might ſafely appeale to Caeſar, and that to the Honour of God, of his Apoſtolick and Chriſtian Calling, and to the glory of his Religion. The Reaſons againſt Pauls Appeale in this caſe are but bul-ruſhes.