The Casting Down of the Last and Strongest Hold of Satan, Treatise · Chapter 1 · Thesis 15
15. THESIS.
Beſides the full concurrent teſtimony and judgement of the moſt learned Proteſtant Divines, Calvin, Philip Melancton, Beza, Peter Martyr, Zanchius, Bullinger, Muſculus, Chemnitius, Gerardus, Bucanus, Bilſon, Cartwright, Profeſſores Leydenſes, Voetius, Triglandus, that the care of Religion and Gods worſhip belongs to the Magiſtrate, that God hath given him a power and authority objective and externall in Eccleſiaſticall cauſes to look to Religion as to Civil Juſtice, ſo as he is bound to ſee the true Religion and ſervice of God ſet up and maintained in his Dominions, being therupon generally by all Divines cal'd Cuſtos & Curator utriuſque Tabulae. God himſelf in the Scriptures ſhowes at much, annexing the care of Religion and keeping the Law, the firſt Table as well as the ſecond to the Magiſtrate, Deut. 17. 18, 19. God there appoints that the King over his people when he comes to the Throne of his kingdome, ſhould have a Copie of the Law written out of that which was before, the Prieſts the Levites to be alwayes with him. Now the Law there ſpoken of is meant the whole Law of God, the firſt Table as well as the ſecond, that which concerned God as well as man, becauſe it was a Copie of that Originall which was kept in the Tabernacle for the Prieſts and Levites, whoſe office was principally about matters of the firſt Table; and then the end expreſſed in the 19. verſe, that the King might learne to feare the Lord his God, to keep all the words of this Law, ſhowes as much that by the name of the Law muſt be underſtood the whole Syſteme of the Divine Law, ſo that by this place of Scripture 'tis evident that not only the ſecond Table of the Morall Law that contains juſtice and righteouſneſſe is committed to the Magiſtrate, but the firſt alſo concerning the worſhip of God is given to his cuſtody. And as tis underſtood of the whole Law, ſo the cuſtody of the Law of God is not here a Cuſtodia legum perſonalis & privata, meant only of a perſonall private keeping, as the Pleaders for Toleration evade, ſaying, that the King in his perſon as well as others was to keep the Law, but alſo and cheifly of a*Meiſnerus Sect. 2. Controverſ. quaeſt. Politic. De Magiſtr. pag. Cuſtodia Officialis & publica quod Rex curare debeat ut Lex Domini pure doceatur, ut cultus inſtituatur, a publike keeping out of office, it being the Kings office to care that the Law of God ſhould be purely taught, and his worſhip ſet up; and that it muſt be ſo underſtood, conſider theſe following Reaſons.
Firſt, this King, verſe 15. was to be one from among themſelves, a Brother, not a ſtranger, who was to know the Law of God, and to keep it perſonally as well before he was a King, as after, the Law of God being committed to private perſons equally as to Kings for their particular perſonall obſervation, and therefore ſure in this ſolemne injunction there's ſomething new and more required of Kings then was of them before, or is of perſons meerly private.
*Bilſons difference between Chriſtian ſubjection and unchriſtian Rebellion. part 2. pag. 178.Secondly, this was not done till juſt hee was placed in the throne, ſo ſaith the text, verſe 18. The Law was committed to the King as a King at his Coronation, which ſhowes it had not reference to the Kings private converſation as a meer man, but to his Princely function as a Magiſtrate, which ſtood in commanding others, not in guiding himſelfe. For no man is a King in reſpect of himſelfe, but in ruling his Subjects. So*Auguſt. Epiſt. 50. Auguſtin ſaith of Kings, As a man hee ſerveth God one way, as a King another way; As a man by faithfull living, as a King in ſetting forth Lawes to command that which is good, and remove the contrary. So that Kings as Kings ſerve God in doing that for his ſervice which none but Kings can doe. This is alſo proved from 2 Kings 11. 12. compared with 2 Chron. 23. 11. where to King Jehoaſh in his ſolemne inauguration as ſoon as the Crown is put upon him, the Book of the Teſtimony was given him from the high Prieſt, that hee might know the care and publick cuſtody of the Law was committed to him in his being made a King; and in that the command of God with the practiſe accordingly, together with putting the Crown on the head was to give the Law in the Kings hand, it ſhowes it was to command it to others, and make others keep it. And that this was the meaning of it in Jehoaſh, and ſo in other Princes, it may further appeare in that the people at that time being much corrupted in Religion, and Jehoaida the high prieſt deſiring much their Reformation, and the Reſtauration of Religion, as a meanes to effect it made a covenant between the Lord and the people: and as the medium and meanes that that people ſhould bee the Lords people, hee brings in the King between them that hee ſhould interpoſe with his authority to make them the Lords people, verſe 17. And Iehoiada made a Covenant between the Lord and the King, and the people, that they ſhould bee the Lords people, *Vide Late Annotations of Engliſh Divines on the place.that hee ſhould ſet up and maintain the true worſhip of God, and bee for God to bring in the people.
Thirdly,Vide Pet. Mart. in locum. the ends expreſſed in Deut. 17. Of the Kings prolonging his dayes in his Kingdome, hee and his children in the midſt of Iſrael, of his not turning aſide from the commandement to the right or to the left, of his learning to fear the Lord God, and keeping all the words of the Law, ſhow, 'tis underſtood of a publike officiall keeping the Law; for the Kings of Iſrael and Judah could not prolong their dayes in their Kingdomes, nor their children enjoy good dayes after them if they ſuffered Idolatry, Apoſtaſie, &c. in their land, though themſelves practiſed it not, as may bee ſeen in Solomon, and the ſtories of the Kings of Iſrael and Judah, neither could they keep all the commands of God, there being many commands given to the Iewiſh Magiſtrates (as is confeſſed, but pleaded to bee Iudiciall and peculiar to them) to ſee their people ſerve God only, and to puniſh Idolaters and falſe Prophets.
Fourthly, the practiſe of the good Kings among the Iewes not only keeping the Law themſelves, but cauſing others alſo, as Joſiah, Hezekiah, Aſae, &c. and that from this Text, and ſuch like, ſhowes it was meant of a publick keeping the Law; the diligent execution of their office ſerves for an evident expoſition what God required at their hands.
And as I have proved that of Deut. 17. ſpeaks of a keeping the Law ex officio as a publick cuſtos, ſo for the taking of another evaſion brought by Mr. Goodwin in his Hagiomaſtix, page 132. I deſire the Reader to obſerve that God having given power and authority to the Magiſtrate to ſee the firſt Table kept, the duties commanded to bee performed by all under his juriſdiction, and to bee guarded againſt all diſobedience and contempt from men, it muſt bee underſtood in the uſe of ſuch meanes and wayes God hath allowed the Magiſtrate as diſtinct from private perſons or miniſters, viz. ſuch as are proper to him, and which God hath given him by virtue of his place to uſe. Now thoſe meanes qua Magiſtrate are in the exerciſe of his coercive power by Lawes and Edicts, and by the uſe of the temporall ſword given him of God to reſtrain and hinder ſuch evills, and to promote and further ſuch good.*Phil. Mela…c. de Magistrat. Civilibus & dignitate Rerum Politic. So Melancton when as the Magiſtrate is the keeper of the Lawes hee himſelfe obeys them, and compells others to obey them, and defends ſtrongly their authority: Therefore he is armed of God with the ſword. The Miniſter hee reſtraines and puniſhes only with the word of God, with preaching and excommunication without bodily force. But the Magiſtrate being armed with the ſword, puniſhes thoſe who are con…umaicous with puniſhments of the body. aTriglandu… de potest. Civili. & Eccleſ. c. 13. p. 258. 259Triglandus ſhowes how Miniſters, Fathers of families, Magiſtrates and all people are commanded to keep the Law, and are keepers of the Law, and then layes down the difference between all theſe in keeping the Law. The Miniſter hee teaches whole Aſſemblies the true rule of holineſſe, admoniſhes, and exhorts al to ſubject to the command of Chriſt, and by the power of the keyes caſts out from the communion of the faithfull impenitent and refractorie perſons. The father of a family teaches in his family the exerciſe of true piety, goes before them in example, and by his authority reſtrains his that they ſhall not turne out of the good way. Now he who is Magiſtrate, doth not teach but as a beleever out of the Law of love as other beleevers doe, and as a Father of a Family his owne houſehold: But as a Magiſtrate with his coercive power he commands and forces all within his Territories that they ſhall not outwardly offend againſt the true Religion and worſhip of God. *Ameſius Medul. lib. 2. cap. 17. pag. 551. Magiſtratuum eſt politicis medi…, & poteſtate coerciva procurare bonum commun…, tam ſpirituale quam corporale omnium corum, quo… habent ſuae juriſdictioni commiſſos.And ſo all our Divines who have written of the differences between Civill and Eccleſiaſticall power, as …, Z… chiu…, Ameſi…, Apollo…, …, do ſhow the lawfulneſſe of the Magiſtrates uſing outward force by p…nall Lawes and bodily puniſhments towards thoſe perſons and things whereof God hath given them power. I will quote one paſſage out of Ameſi…. Between the Magiſtrates and the Miniſters of the Church, there is this difference. Tis the duty of Magiſtrates by Civil means, and coercive power to procure the common good as well ſpirituall as bodily of all thoſe committed to their juriſdiction, 1. Tim. 2. 2. but of Miniſtere by Eccleſiaſticall means to procure the ſpirituall good of thoſe committed to them. *Bilſons difference between Chriſtian ſubjection and unchriſtian Rebellion, part 3. page 308.And another out of Bilſon, Miniſters may teach but not command, perſwaſion is their part, compulſion is the Princes. By all which it appeares the Magiſtrate having power in matters of Religion, as the Scriptures quoted, with that received maxime Magiſtratus eſt Cuſtos utriuſque Tabulae prove, the exerciſing of it by coercive means is no unrighteous way, but moſt ſutable to the nature of that Ordinance of Magiſtracie appointed by God to be the keeper of the firſt Table quoad externam Diſciplinam, the due conſideration whereof fully anſwers Hagiomaſtixs rich ſence of the Magiſtrates being Cuſtos utriuſque Tabulae, laid down by him, page 131, 132. and ſhowes both his Senſes to be but meere Evaſions. The fourth Commandement contains the ſumme of all Religion and the publike worſhip of God; the Commandement is Synechdochicall as the others are, containing more things then are experſſed in words: In this Commandement not only the time to be allowed for publike worſhip, but what ever belongs to this worſhip are breifely comprehended under the ſanctification of the Sabbath. 'Tis commanded that the Church ſetting aſide all other buſineſſes of this life ſhould meet to worſhip God to hear his word, pray, &c. For as theſe things cannot be done without time, ſo not without place, Miniſters, &c. Therefore in this Synecdoche are contained the commands of the publike Eccleſiaſticall meetings to worſhip God, of places choſen fit for meeting, of the Miniſters and their office. In a word, this command of the ſanctification of the Sabbath contains all thoſe things which belong to the worſhip of God, and are judged to be neceſſary. Zanchi… upon the fourth Commandement, page 652. ſhowes this at large. Chemnitius alſo in his Common Places De lege Dei on the forth Commandement, with Rivetus in his Explication of the Decalogue, page 111. are of the ſame minde that the worſhip of God is required under keeping the Sabbath day holy, the publick worſhip, and the private ſerving in reference to the publike being there commanded. And 'tis the obſervation of Zanchie on the fourth Commandement, page 651. that there is in the manner of delivering the fourth Commandement, and the other three before it, a three-fold difference. 1. All the other are plainly negative, Thou ſhalt not, but this of the Sabbath is expreſſely affirmative and negative too. 2. In the others he ſets not his owne example, but in this he does. 3. In them he ſpeaks ſimply, Thou ſhalt not, but here not contended with a ſimple Commanding, hee adds a word Remember, by all which God would reach that 'tis much in his heart that this Commandement ſhould be kept and that 'tis a command of great moment. Now this Morall Commandement containing the ſumme of Religion and Gods publike worſhip, is given in the firſt place to the Father of the Family, directed immediatly to him, Thou and thy ſonne and thy daughter, &c. therefore given to the Governours of the Familie, that they ſhould ſee it be obſerved of their whole Family, God having ſo expreſſed it as Zanchius * ſpeaks to decla…e he wouldZanch. in qua…. praecept. 659. have Governours of the Family to be the Authors and leaders to the whole Family to bring them to the publike Aſſemblies to ſanctifie the Sabbath. Now this Pronowne thou being a Synecdoche comprehending more then is expreſſed by name, viz as all Governours of Families, Maſters, &c. beſides naturall Fathers, ſo Magiſtrates the Fathers and Governours of their people, (as many learned Divines upon the place expound it) teaches us that this command comprehending the ſumme of all Religion and publike worſhip, is given to the Magiſtrates in the firſt place for their ſubjects, and by this command we are inſtructed not only what lies upon the Maſter of the Family, but what is the Magiſtrates duty in Religion, viz. that he ſhould doe the will of God himſelfe, and care that it be done alſo of others, and ſee Gods Sabbaths be ſanctified. So that here we have in this fourth command the duty of Magiſtrates in Religion, and how that the care of Gods publike worſhip and Religion is committed to them, that they ſhould look to it.*Zanchius in quart. praecept. 659, 660 Quia vero Synecdoche eſt ſub Patreſamilias, complectens & Magiſtratum, ideo tacite etiam docet, non ſolum quid inc…bat cuique Patrifamilias, ſed etia… quodnam ſit Magistratus officium in religione: nempe ut primo intelligat ex lege Dei quae ſit ejus voluntas; deinde eam faciet ipſe, & curet ab aliis etiam fieri, Sabbatumque ex ejus voluntat… ſanctific…i, vide ibi plura. Zanchie upon this fourth command ſpeaks much how under the Father by a Synecdoche is meant alſo the Magiſtrate, and that here the holy Ghoſt teaches what the office of a Magiſtrate is in matters of Religion, how that he is to command his ſubjects to the outward worſhip, and to uſe his endeavour that his ſubjects may come to the publike aſſemblies, and together with others ſanctifie the Sabbath. *Chemnitius loc. com. de lege Dei in quart. praecept. p. 144. Manifeſtum eſt a Parentibus, Patribus familias & Magiſtra tibus exigi non tantum ut ipſi Sabbatum ſanctificent, ſed ipſorum officii eſſe ut curent a reliquis etiam ſanctificari, prohibeant & puniant prophanationem. Et oftendit Deus Magiſtratum debere curare ut peregrini habitantes in portis conforment ſe religioni verae, ne inde oriantur ſcandala.Chemnitius upon the ſame command writes thus, 'Tis manifeſt, in this Commandement 'tis required of Parents, Maſters of families, and Magiſtrates, not only that themſelves ſanctifie the Sabbath, but that it is their place and duty that they care it be ſanctified of others, and prohibite and puniſh its prophanation. And God doth ſhew that the Magiſtrates ought to care, that ſtrangers inhabiting within their gates ſhould conform to the true Religion, leſt otherwiſe ſcandals ſhould ariſe. And that by [thou] the Magiſtrate is underſtood, and ſo by this command, the care of the publike worſhip and Sabbath to ſee it ſanctified, is given to the Magiſtrate, is further proved from thoſe words, nor the ſtranger that is within thy gates. By gates, in that place, are underſtood not only a particular family or city, but the whole country of any people, as Gen. 22. v. 27. He ſhall poſſeſſe the gates of his enemies, and Gen. 24. 60. Deut. 24. 24. So learned Rivet upon the 4. Commandement, by ſtrangers within thy gates are meant, Firſt ſtrangers who commonly inhabited and lived in the common wealth of Iſrael, Secondly ſtrangers who came from other countries for a time, not to remain, but either to ſee the country, or to traffick, &c. both which are to keep the Sabbath, the latter ſort ſo far, as not to violate it with any externall ſervile work, as is evident by Nehem. 13. v. 19, 20, 21. Now the meaning of gates & ſtrangers fully ſheweth the Magiſtrate is meant in the command; for many ſtrangers in the firſt ſenſe dwelt in houſes of their own, & in the 2d ſenſe the Father of a family had nothing to do out of his houſe, or with travellers & merchants who were of no family, but the reſtraining of them belonged properly to the Magiſtrate. Upon which interpretation*Rivetus in Decal. pag. 112. Zanch. in quar. pr…cept. p. 600. Rivet and Zanchius do ſhew how 'tis the part of a Magiſtrate to provide that ſtrangers may not give ſcandals in a common-wealth, but that at leaſt they be made to keep outward diſcipline with others. The ſtrangers among the Jews were compelled not only to ſtand to their Political laws, but to ſome of the outward precepts of Religion, and that partly leſt the good manners of the Jewes ſhould be corrupted and diſturbed with the Gentiles evil manners, and that the ſtrangers among them might be in ſome ſort inſtructed in the knowledge of the Divine law.
And whoſoever would be fully ſatisfied in this point that the publike exerciſe of piety and Religion is commanded in the fourth Commandement, and that this Commandement belongs and is given to the Magiſtrates, not only as particular perſons, but as they are Magiſtrates, ſo that 'tis their part to care by their authority that the Sabbath be ſanctified, that is, that Religion bee preſerved, and the exerciſes of piety take place in their Countries and Territories; and further know what the office of a Magiſtrate is in matters of Religion both in reſpect of perſons and things, and that in the ſeverall particulars, let him read learned Zanchius on the fourth Commandement, particularly in theſe pages 651, 652. 659, 660. and eſpecia…ly 788, 789, &c. the fifth Common Place De Offici… Principum in Religione, of the office of Princes in Religion. And therefore ſeeing Magiſtrates have the care of Religion and Gods worſhip committed to them, being by God appointed to be keepers of the firſt Table as well as the ſecond, among other particulars laid down in the word, and branched out by Divines, wherein the Magiſtrates power in matters of Religion ſtands, this muſt needs be one, a power of ſuppreſſing falſe Religions and Hereſies, and puniſhing thoſe who by all wayes and meanes go about to deſtroy the true. If the Magiſtrate be Cuſtos prim… Tabula, he is alſo Vindex primae Tabulae. If the Magiſtrate have a power of commanding the true, and uſing co…rcive meanes to bring his people to it, then ſure he hath of hindring the falſe,☜ as he that by Law hath the power of keeping the peace, hath a power alſo of ſuppreſſing tumults, riots, r…u…s, and the reaſon is manifeſt, becauſe the one cannot be kept without the other: the Phyſitian who hath a power given him over bodies for their health, hath a power over ſickneſſes, corrupt meats, poyſon, and all that would deſtroy the health and life. He who hath the power of keeping a Garden and the precious flowers and fruits in it, hath a power of plucking up weeds, taking Mouls, Snails and ſuch like that would ſpoile all. He who may juſtly command, may juſtly puniſh;☜ and he that may lawfully puniſh, may certainly command. All learning will tell us that contraries be conſequent to contraries. If Magiſtrates may lawfully command and eſtabliſh that which is good, then they may forbid and aboliſh the contrary evill, of which ſee more in Bilſons Difference between Chriſtian ſubjection and unchriſtian Rebellion, part. 2. p. 278, 279. And therefore we ſee Joſiah and other Princes who eſtabliſhed the true Religion, & by their kingly authority cauſed the people to ſtand to it, removed and puniſhed alſo all perſons and wayes contrary thereunto: Hence I conceive tis, that maxime is generally received among Divines, Magiſtratus eſt Cuſtos ac vindex utriuſque Tabulae, the Magiſtrate is the Revenger of both Tables as well as the Keeper.