“It is with a magistrate in a state in respect of the acts of those who worship in a church, as it is with a prince in a ship, wherein, though he be governor of their persons, else he should not be their prince, yet is not governor of the actions of the mariners, then he should be pilot: indeed if the pilot shall manifestly err in his action, he may reprove him, and so any other passenger may: or if he offend against the life and goods of any, he may in due time and place civilly punish him, which no other passenger can do; for, it is proper to Christ, the head of the church, as to prescribe so to rule the actions of his own worship in the ways of his servants, Esay. ix. 6, 7. The government of the church is upon his shoulder, which no civil officer ought to attempt. And therefore magistrates have no power to limit a minister, either to what he shall preach or pray, or in what manner they shall worship God, lest hereby they shall advance themselves above Christ, and limit his Spirit.”[220]
Truth. In this general head are proposed two things.
First, what the magistrate ought to do positively, concerning the worship of God.
Secondly. What he may do in the worship of God.
What he ought to do is comprised in these particulars:—
First. He ought to reform the worship of God when it is corrupted.
Secondly. He ought to establish a pure worship of God.
Thirdly. He ought to defend it by the sword: he ought to restrain idolatry by the sword, and to cut off offenders, as former passages have opened.
For the proof of this positive part of his duty, are propounded three sorts of scriptures.
First. From the practice of the kings of Israel and Judah.