effectual meanes they did use of conviction may appear by that gracious speech made to the two tribes and half by their Messengers Josh 22. 11 12 13 14 15 16 17 18 19 20. verses compared So in Church Courts an Heretick must be rejected but yet not till after once or twice Admonition 7. Although neither powers Civil or Ecclesiastical may inforce upon Aliens from the true Religion any of the wayes of it yet may not the Civil power suffer Aliens either openly to vilifie or blaspheme the true Religion or to abase the Preachers and professours thereof or any way to disturb them in the holy exercise of it Christ would not suffer the man possessed to make disturbance in the Sabbath solemnities but casteth out the devil Mark 1. Or least of all may they induce them to practise openly their Jewish or Pagan Religions 8. Neither Powers may equally censure or correct all sorts of corruptions in Religion which come into publick view but as the corruptions are more grosse or the persons more contemptuous and turbulent in their way so to lay on the more load upon them Some are Seducers and Ringleaders in the offences and abuses some seduced neither all errours nor all erring persons are of equal guilt and Justice must suum cuique tribuere Positively we affirm that both Church Officers with their Affirmat Conclus Churches in a Church way and highest Civil Authority and Rulers in their political way they may yea they must restrain and seasonably and suitably punish all grosser corruptions in Religion manifestly crosse to the Word when they are outwardly and openly expressed to the Just offence of the Saints and hurt of others To explain this a little We say they may do so not as a matter of their own liberty to do or not to do so a thing may be lawful which in case is not expedient but this is a duty to which they are bound and with which they cannot wholly dispense it s therefore added they must do it oft times indeed they do it not but in duty they are bound to it Albeit they may for a time sometimes suspend the acting of it yet it s added they must seasonably do it not too suddenly before some paines and patience be used nor yet too slowly delaying over-long till such evils spread too far grow to too strong an head or become incurable or at least uncontroulable They must also doe it suitably that is observing proportions of persons offending of matter manner times and places of offence that way And they must so deal not with every lighter matter of offence but in case of grosser offences striking at the weightier matters of God tending to invalidate and undermine or to invert or pervert his choicer institutions And they must so punish corruptions manifestly crosse to the word not matters which in themselves are meerly disputable both wayes but which are in themselves clearly crosse to the Word if not in the expresse letter of it yet in respect of conclusions unavoydably and necessarily deducible from the Word It is further added when they are outwardly expressed c. Namely in word writing in gesture or deed uttering or acting the evils themselves in an open and offensive way or else contemptuously and turbulently expressing distaste some way against the contrary truth and way professed and practised by Religious Common-wealths or by the purer Churches in them But because in these latter times so many depart from the faith giving heed to seducing spirits and doctrines of Devils and because that civil government is now so much despised and too many are not afraid to speak evil of dignities in Kingdomes and Common-wealths making them usurpers for medling in such matters of Religion or for daring to improve their civil power to restrain and punish such enormities in Religion I shall therefore onely addresse my self at present to prove and confirm this Position that it is the dutie of highest civil authoritie and of the civil Rulers in a religious State to restrain and punish corruptions and abuses in religion breaking forth within their jurisdiction according as even now explained and stated in the foregoing conclusion This I prove by several reasons grounded upon the Scriptures Reason 1 The first reason hereof is taken from the nature of such work of such political restraint and punishment It is a choice piece of service to the Lord from them therefore no usurpation nay rather therefore their dutie therefore well becomming them When Moses the chief Magistrate would be putting forth his authoritie to call forth some as instruments of his authoritie to punish by the temporall sword those open corruptions in religion in the Actours thereof Exodus 32. 4. c. verse 26. He asked Who was on the Lords side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is for the Lord It is therefore in the very nature of the thing to be for the Lord or on his side to punish such corruptions in such offenders And verse 29. speaking of the same work Moses authoritatively biddeth them Consecrate your selves to day to the Lord even every man upon his sonne and upon his brother adding this blessed motive to that work That he may bestow a blessing upon you to day It is in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fill your hand a phrase borrowed from sacrifices and such as offered sacrifices or had their hands filled for that end Hence when Aaron and his sons are to be consecrated to the Lord for offering sacrifice Exod. 10. 9. It is said in the Hebrew and thou shalt fill the hand of Aaron and the hand of his sons Acts of justice against enemies to the Church watching to make advantages of their weaknesse as did the Amalekites They are a choice service and sacrifice to God yea preferred by Samuel before Sacrifice 1 Samuel 15. 2. 3. 18. there is Gods charge And verse 22. Obedience to that Charge is made better then Sacrifice Hence when God by others sword doth punish the Churches enemies Esay 34. 6. He saith of it The sword of the Lord is filled with bloud He calleth it his sword and addeth For the Lord hath a sacrifice in Bozra and a great slaughter in the land of Idumea That Act of justice is owned by the Lord as his Sacrifice and Ezechiel 39. 17. speaking of those grand enemies of his Church Gog and Magogs just slaughter He calleth to the Fowles Come to my sacrifice c. And this place is the more observable In that the like speech is expresly applied when the overthrow of such as follow the whore and beast and false Prophet of Rome in his wayes worship and government and when the overthrow of all such as support that man of sinne is described Revel 19. 17 18 19. It is there called The Supper of the great God come and gather your selves unto the Supper of the great God So delightfull and contentfull and pleasing to the great God are such acts of
THE CIVIL MAGISTRATES POVVER In matters of Religion Modestly Debated Impartially Stated according to the Bounds and Grounds of Scripture And Answer returned to those Objections against the same which seem to have any weight in them TOGETHER WITH A Brief Answer to a certain Slanderous Pamphlet called Ill News from New-England or A Narrative of New-Englands Persecution By JOHN CLARK of Road-Iland Physician By Thomas Cobbet Teacher of the Church at Lynne in New-England Take us the foxes the little foxes which spoil the vines c. Cant. 2. 15. Rulers are not a terror to good works but to the evill c. Rom. 13. 3. This Treatise concerning the Christian Magistrates Power and the exerting thereof ' in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be printed as being very profitable for these times Feb. 7th 1652. Obadiah Sedgwick LONDON Printed by W. Wilson for Philemon Stephens at the Gilded Lion in Paul's Churchyard 1652. TO THE RIGHT HONOURABLE OLIVER CROMWEL Captain General of all the Forces of the Commonwealths of England Scotland and Ireland Grace Mercy and Peace be multiplied THrice noble Sir whom not Man alone hath honored with greatest dignity of highest Military Command but the God of Glory also hath dignified as with peculiar Interests in his speciall Grace and Favour in Jesus Christ and with an abundant measure of the saving Graces of his blessed Spirit so with a glorious and prosperous success in all your weighty undertakings let it not seem overmuch boldness in me who am a stranger to you by face that I send forth this following Discourse into the world under the shadow of your Lordships Name It seemeth according to our best intelligence here that the subject of this Discourse beginning to grow the great controversal business of these polemick times your Honour with some other of the Lords Worthies in England have expressed some desire of yours that something might be spoken thereunto Now I having begun to do something that way formerly and though the most unworthy of any such respect from such choice Favourites of the Lord being often moved by some of our honoured Magistrates and reverend Elders here to present it to publique view I began to conclude that it might be now seasonable so to do And although I were a very babe in comparison of others for abilities and wisdom to manage so weighty a cause of the Lord yet I remembred him that said Out of the mouthes of babes and sucklings thou hast ordained strength that thou mightest still the voice of the enemy and the avenger so that I was incouraged not alone to put forth this discourse but to make use of your Lordships Name therein Besides we receiving certain information Renowned Worthy of your dear respects to the Churches here as also to our Civill State which I trust New-England doth not nor ever will forget even your cordial appearing for us who are so much subject to the reproach of tongues at so great a distance together with your charitable frequent expressions of the good opinion you have of us This also Right Honourable the rather moved me as a Member of this Polity even in way of Gratitude to dedicate to your Excellency this Apology for Civill Christ an Governments why they ought in their Civil and Political way to restrain and punish abuses and enormities even in matters of the Lord of the Church You truly noble and valiant Sir have quit your self like a man of God in managing your Military weapons in defence of the Civill State in England against all opposers of them for their exemplary acts of Justice which they did both upon delinquent Statesmen and as they are called Churchmen too even the Prelates and their retinue Yea you have to your utmost in your Military way managed that cause at first covenanted by the State which was not alone the bringing of all sorts of Delinquents to their condign punishment but the reforming of matters of Religion in Engl according to the Word of God the pattern of the purest Churches wherfore right worthy Sir what you have fought so many bloody battels for in the field now stand couragiously and plead stoutly for it in peace Israels General Joshuah was not more famous for his prowess victories over the Canaanites in the field than for his care of setling Religion in the people acding to Gods mind when the War was ended witness those memorable passages that way recorded Josh 23. chap. 24. King David is renowned for the like care who after the inhabitants of the land were given into his hand and the land was subdued before the Lord and his people 1 Chr. 22. 14. Now saith he set your hearts and souls to seek the Lord your God and arise and build his Sanctuary c. And chap. 27. he gathereth the chief Civill and Military Commanders before him and ver 8. he chargeth them all in their severall places callings and conditions to keep and seek for all the Commandements of God and he joyneth with him in special the chief Commanders of the Army in a Civil way to help on the Work of Religion and of the Church mentioned 1 Chr. 25. 1 c. Let not therefore the least thought arise in your Noble breast Right honorable Sir that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you to meddle in such matters or to maintain things of that nature But let Holiness and the defence and maintainance thereof be written upon your hors bridle as it will be upon theirs whose Conversion we are even waiting for Zach. 14. 20. Who will be presently up in arms for Christ and his cause against which they were so long hardened That returning Shulamites Portraiture is represented by the company of two Armies Cant. 6. last of whom more also is spoken Zac 12. 5 6 7 8. Jesus Christ himself is represented as the Generall of the Field and owning the godly Souldiery as his Army who in a cause of Religion shall by the dint of the sword be instruments to bring Antichrist and his Abettors to their deserved ruin Rev. 17. chap. 19. Yea but could not Jesus Christ destroy them by his own immediate hand and is not his Truth and Word of force to overthrow all that is contrary to it Yea verily yet is it the will and pleasure of Jesus Christ by humane externall forcible means to restrain and punish such offendors in matters of Religion wherefore neither the State nor Souldiery of England have any cause to repent of their Covenant Ingagements in their several respective ways to endeavour the bringing it about that Religion there may be reformed according to the Word of God and the best patterns of the purest Churches Nor hath the State of England any cause to retract any wholsom penall Laws which they have made the 2. of May 48. or since against so many blasphemous and false Doctrines and
corrupt Practises in matters of Religion mentioned in those severall worthy Laws Nor hath either State or Souldiery any cause to condemn their own renowned acts of Zeal for the Lord in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences but they shall assuredly find it good to be alwayes zealous in a good thing And as they have begun to shew themselves to be indeed with Christ and not against him so to continue and go on in despite of all false or malignant spirits or tongues And as for you most Noble Sir who in your Military way have had so many Military disputes for the Causes of the Lord if it be vile to be for Jesus Christ be you yet more vile only still keeping as through Grace you have done hitherto low in your own eyes so shall you at length after you have stood and in your way also have fought for Christ and his Cause com to receive that incorruptible Crown of Righteousness which the Lord the righteous Judge shall give you at that day and not to you onely but to all those which love his appearing Which shall be ever his prayer who is Sir Lynne in New-Engl this 4th of the 8th 52. Your Excellencies humbly devoted Servant THOMAS COBBET To the Reader CHristian and Courteous Reader thou canst not but see if thou wisely observest the designs now on foot in these last and perillous days that Satan being disturbed and in a maner dethroned from his so large Dominions possessed under him by his eldest son the Great Antichrist he is now stirring up many petty Antichrists who being in pretence for Christ do some way or other oppose and undermine Christ in his Person Titles Offices or Truths And surely It is none of the least amongst those renowned Titles of his that he is King of Kings and Lord of Lords he under and for whom higher Civil powers do and must rule That Great Antichrists master-piece was in the first place to ham-string Civil powers from having any thing to do in matters of Religion or of the Church further than as servants and indeed vassals unto the Pope as visible Head of the Church or to the Mother Church of Rome or at least to Church Councils and Synods to execute onely their Decrees and Laws But since that Civil powers have broken those cursed bonds of Antichrist and shook off that tyrannical yoke of that man of sin and have through grace seen it their approved dignity from the Lord and duty to him to improve their Civil Authority to the utmost against that man of sin and all his usurpations and inventions Satan stirreth up others to prosecute the same design insubstance albeit under more specious pretences even to despoil Civil powers of that which is their glory and crown even as Civil powers to serve the Lord Jesus their Lord and to improve their Authority to establish his Laws and Government onely within their jurisdictions and to root out whatsoever opposeth and undermineth the same The Devils name is Belial one without yoke at least in his desire and indeavor and he breatheth that masterless licentious spirit in such as he effectually worketh They were children of Belial that sayd of Saul 1 Sam. 10. 27. How shall this man save us and they despised him and brought him no presents thence that Spirit and Speech of theirs of old Psal 12. Our tongues are our own who is Lord over us we will maintain hold and say what we please without controul from any this Spirit was in Corah and his Company who at once contemned and condemned those two main Ordinances of God Magistracy and Ministry they were Levellers they would have none in office above others in the Common-wealth or in the Church Num. 16. 3. They gather against Moses and Aaron saying unto them ye take too much upon you seeing all the Congregation is holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord the self same spirit Jude saith shall be in some licentious Preachers and professours who shall turn the grace of God into wantonness Jude 4. Walk after their own lusts ver 16. and ver 8. Despise dominion and speak evill of dignities namely not so much of persons in Office in Church or Common-wealth as of their very Offices and ver 11. They perish in the gain-saying of â—ore these have Corahs speeches up in substance what are not all the Lords people Saints and must one Saint be so much above another are they not all one in Christ Jesus is not the Lord among them as their onely Lord Judge King and Law-giver and must they have any other of these also Peter another witness testifieth 2 Pet. 2. 1. There were false Prophets among the people even as there shall be false teachers among you who shall privily bring in pernicious Heresies and ver 10. some of their black marks are that they despise Government Civill or Ecclesiasticall Presumptuous are they self-willed they are not afraid to speak evill of Dignities and ver 19. they promise their fellows Liberty they themselves are the servants of corruption Seducers and erring spirits they know well enough that under Christ there is no ordinary means left to restrain and punish their extravagancies but Government in Church and Common-wealth therefore it is wont to be a constant concomitant of Errour and Heresie to become a back friend to Magistracy and Ministry to civill Jurisdiction and to Church Discipline common experience in these dayes witnesseth this when Magistracy and Ministry both are either wholly cryed down by too many erring spirits or so enervated and dispoiled of their proper worth and power by others that they have little left but the bare title and name of such if the Magistrate be allowed by some his power in matters of the second Table yet the other half of his politicall power in matters of the first Table he may not assume Religious States may not they think in wisdom tolerate State errours and the ventings of them but if dangerous errours in Religion are scattered and spread they must let them alone As if civill maxims were more near and dear to Christ under whom Magistrates rule than the matters of his own sacred truth or that matters in politiques were more blisfull or fatall to their Christian subjects than those in Religion or that Christian regulated Magistrates should leave that at a loose end even matter of sound doctrine which is the very bond of Christian societies under their power bodily murtherers they will yield must be capitally punished but if the Wine of Intoxicating and Infatuating doctrine of errour vented and broached by corrupt members of Deut 32. 33. the Church be the Poison of Dragons and venom of Aspes if whosoever eateth of those Cockatrice Eggs which they hatch dyeth spiritually if they commit a thousand soul murthers yet Isa 59. 5.
way it is according to the Mind and Word of God And this now sayd may help also to take off another Objection Obj. 2. Some object That then Heathen Kings as they are Civill Magistrates have right to make Laws about matters of Religion and of the Church although not able to doe it not knowing the Matters of God or of Churches and not Members of the Church and so not censurable by the Church which were to make a King-Pope to give out Laws to the Church and not to be censured by the Church Ans 1. We especially intend the Conclusion of a Magistrate regulated according to the rules of the Word of God whose Minister he is and so the Civill Magistrate is no Heathen or Ignorant of Religion or out of the Church If he be otherwise it is his sin that way See more pag. 48. 2. Although the Civill Magistrate fail in that part of his duty that he knoweth not the Lord who girdeth him with that Princely girdle yet that sin in that particular doth not wholly Is 45. 1. 4. 5. excuse another sin of omission of another duty namely Authoritatively to keep the first second third or fourth Commandement Rulers may be Ignorant of many matters of the second Table and disabled so far from making good coersive Laws about them yet both are sins of omission In both he hath a right essentially and actu primo but in respect to the execution of that Nomothetique right in reference to matters of the first or second Table he hath that power virtually onely 3. Heathen Kings not of the Church and not censurable by the Church may give out Laws to the Churches under their jurisdiction touching matters of Righteousness and Honesty yet that maketh them not King-Popes no more doth the other Nebuchadnezzar might as commendably make a coerfive Law upon civill penalty against the Jewish Church Officers or Members under his jurisdiction as execute any such corporall punishment upon them both for false Doctrines vented by them under pretence of Gods name a sin against the first Table as also for committing Adultery for a Law made that way doth leave the subject more inexcusable and had been no other than a politicall Legislative Sanction of the Laws of God whose Minister considered as a civill Magistrate he was the Lord himself by law having made such sins capitall Deut. 13. 5. Lev. 20. 10. Now that exemplary act of Justice in Nebuchadnezzar upon a member of the Jewish church under his jurisdiction as well for false Doctrine as for Adultery is renowned and a form of Imprecation thence borrowed Ier. 29. 22 23. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed adultery with their neighbours wives and have spoken lying words in my name which I commanded them not even I know and am a witness saith the Lord. 4. When Heathen Kings come to know their duty in matters of the first or second Table and accordingly they establish Laws about Religion they doe it not now by any new right when Christians and knowing Christ no more than a Parent becoming Christian and knowing Christ giveth out parentall commands to his children with respect to bodily corrections if they do not such and such Religious duties doth this by any new Parentall right which he had not intrinsically when Pagan The case is alike in those Fathers of the Common-wealth 5. Heathen Kings whilst Heathen may and must make Laws about the matters of God and his Religion so far as their right guiding light extendeth else should they hold the truth of God in unrighteousness now it s certainer that they whilst Heathen have or may have much light so as to see into matters of the true God and of his Religion 1. By the light of Nature Heathens know and have known that there is a God that he is one God that he hath made all men as his Offspring that he is to be worshipped according to his spirituall nature that he is to be called upon that he is not to be blasphemed nor belyed nor called to witness in a false thing that images of him are not to be made that men are not to take his name in vain by rash or false Oaths that some time is to be set apart for his Worship and the like Rom. 2. 14 15. By the work of the Law within their hearts many things contained in the Law may be and have been done 2. The light of Gods Works both of Creation and Providence may help them much this way Rom. 1. 18 19 20. see more Ezek. 36. 23. 36. 38. 16. 39. 21. 28. The notable Providence of God rescuing by his Angel Shadrach Meshach and Abednego from Nebuchadnezzars fury for not worshiping his Idoll of gold made him make that coersive Law mentioned Dan. 3. 28 29. Therefore I make a Decree that whosoever shall speak amiss of the God of Shadrach c. shall he cut in pieces c. 3. They may have some common light of the Spirit that way communicated by means of some of their godly subjects whence such expressions of that Darius mentioned in Ezra 6. 10 12. and no wonder then he make that penall Decree ver 11. Also I have made a Decree that whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a Dunghill 4. None will deny to Pagan Princes a right of Authoritative praising and incouragement of such as doe well in regard of duties either of the first or second Table to which also God in speciall wise stirred up the spirit of Cyrus the first Ezra 1. 1 2 3 4. Though he knew not the Lord savingly then Isaiah 45. 4. 44. 28. compared And why shall not Heathen Rulers have a right with like latitude of respect to first or second Table to be a terror to evill doers by making coersive Laws for that end so far at least as their right guided light extendeth yea we have shewed before divers of them are in Scripture commended for this So that the truth hereby is further strengthened thus That which Heathen States Kings and Princes remaining Heathen have done and been commended in Scripture for doing it as Princes or higher Civill powers that must needs be essentiall to them as higher Civill powers and imitable by others in like Civill power but as hath been formerly declared such use of Legislative power by Heathen Higher powers as Higher powers making coercive Decrees in matters of the Religion of the true God hath been commended in Scripture therefore such use of the Civill Legislative power is essentiall even to Heathen Rulers and imitable by all others in like Civill power Obj. 3. God hath left others to Govern and Feed his Church 1 Cor. 12. 28. Eph. 4. 8 11 12 13. who must give an account of their soules And the
ever it were a time wherein the Zeal of Gods house should burn in the hearts of the sincere members of Jesus Christ or if ever the Lord called for the flaming forth of that holy fire in their zealous expressions and actions according to their several places and callings in way of vindication of the Lords abused Name Truth Ordinances and Wayes surely this is that time when under pretence of Spirituall Light so much hellish darknesse beginneth to overspread the face of the Churches of Christ Wherefore before that I do enter upon the main point which I intend in this Discourse I shall first present a memorable example of such holy zeal in our Head Jesus Christ to the Intent that such of his Members who are by office and place most concerned therein may in the fear of God wisely and seriously ponder whether that holy Zeal which was in Jesus Christ as in a Well-head and is doubtlesse in their measures derived to them also should not now be more abundantly exerted and exercised that way The example I intend is recorded in Joh. 2. 13 14 15 16 17. And Iesus went up to Jerusalem And found in the Temple those that sold oxen and sheep and Doves and the changers of money sitting And when he had made a scourge of small cords he drove them all out of the Temple with the sheep and the oxen and poured out the Changers money and overthrew the tables And said to them that sold Doves Take these things hence make not my Fathers house an house of Merchandise And his Disciples remembred that it was written The zeal of thine house hath eaten me up This History of Christs purging the Temple being the relation of one of his most glorious Acts in which he put forth his hand in publique view after his most solemn entrance upon his great work It is the more observable and doth call for more then ordinary Improvement by all such whose property it is as Saints to make narrow search into all the great Works as of God a Creator Psal 111. 2. so of Jesus Christ God-man their Redeemer but especially by all such whose duty it is by their office and place to be Reformers of matters amisse in the house of the Lord. Twice at least it is clear Christ acts thus once in the beginning of his Ministry as John noteth in this Chapter and another time towards the end thereof as the other Evangelists shew Matth. 21. 8 9 10 11 12 13. Mark 11. 15 16 17. Luke 19. 37. to 47. Jesus Christ then when acting his publick Ministry upon earth he made it one of his first so one of his last works to reform matters amisse in Religion At first buyers of oxen and sheep are outed the Temple but at last sellers too At first Dove-sellers are gently spoken to to carry away their Truck but at last their seats also are overthrown Christ saith at first you have made my Fathers house an house of Merchandise but at last ye have made it a den of theeves He is then more severe at a second time against such who reform not by his former check If any enquire after the time when this was It was immediately upon Christs first coming to Jerusalem after his solemn Initiation into his office Joh. 2. 11 12 13. compared If any ask what the occasion of this Act was It is noted in that he found in the Temple those that sold oxen c. if any would know in what manner he Acted that also is expressed with some he dealeth by blowes violently driving them out with his scourge made of small cords so that the Instrument he maketh use of to correct them in such sort is a whip or scourge the materials thereof were small cords namely which those traders brought with their Cattel with this scourge so made he layeth on so violently that he driveth out not so much the beasts as the Beast-sellers also he drave them all out and the sheep and the oxen or with the sheep and the oxen which the Greek text cleareth using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beast-sellers and money-changers If any would demand the ground why Christ did thus It is given partly in that himself spake Make not my Fathers house an house of Merchandize It was his Fathers house which was so profaned and polluted and he as his son is nearly concerned in it and partly in that which the Spirit of God suggested seasonably to the Disciples from the Book of Psalmes The Zeal of thine house hath eaten me up And now may not the Saints learn for their Instruction sundry things hence which concern them also even all of them in their several callings especially those in higher place Yes verily From a more general Consideration of this history as holding forth the dealing of Jesus Christ with sinners amongst his people we may all note that which godly Interpreters hint hence to us As from this that is said he found such and such and dealt so with them Learn first That the sight and assured knowledg of sinnes acted especially by persons pretending to Religion it provoketh the Lord Jesus some way or other to expresse his deep displeasure against them Secondly that sometimes the Lord Jesus dealeth with sinners and punisheth them in the very Act of sinning as he scourged them here which he took in the manner From what is here said he took small cords and made a whip thereof even of the very Cords which they sinfully abused to bring their Cattel into a forbidden place for any such use Learn that sometimes the Lord Jesus maketh punishing scourges for sinners even of the very instruments themselves abused to sinne From the manner of Christs dealing here that with his whip he driveth out the beast-sellers as the beasts using them therein as their beasts Learn that such as under the means of grace grosly abuse and prophane the same they are of basest esteem in the sight of the Lord Jesus Furthermore these abuses were not without religious pretences of Scripture grounds God had of old said Deut. 14. 24. 25 26. If the way be too long for thee so that thou art not able to carry it namely the tythe of their corn and firstlings of their flock which they were to eate before the Lord v. 23. Or if the place be too far from thee which the Lord thy God shal chuse to set his name there which afterwards was Jerusalem and the Temple there then shalt thou turn it into money and bind up the mony in thy hand and shalt go to the place which the Lord thy God shall chuse And thou shalt bestow that money for whatsoever thy soul lusteth after for Oxen or for sheep c. And thou shalt eat it before the Lord thy God c. It might therefore seem convenient to have the beasts at hand to be sold there
where they were to be used besides every one was to offer half a shekel after the shekel of the Sanctaurie to make attonement for their souls Exodus 30. 13 14 15. and were it not convenient to have some money changers to have so many hundred thousand such like pieces in readiness for each one that needed them who though they might have either greater or lesser pieces yet possibly not such as weighed neither more nor lesse then half the shekel of the Sanctuarie But yet for all such pretended conveniences and seemingly good ends propounded those abuses were so distasted and corrected by Jesus Christ And may not all thence learn 1. That good ends propounded or pretended cannot justifie actions seemingly good but really bad nor exempt the Actours of them from the check and scourge of Jesus Christ Secondly that such are in special wise distasted and detested by the Lord Jesus who under religious pretences corrupt Religion From the ground expressed which moved Christ to do thus in that through their covetousness his Fathers house designed to holy ends and uses is perverted to common and prophane uses Learn 1. That worldlinesse or covetousnesse is and hath ever been wont to be the common inlet of corruptions in Religion whatsoever they pretended for this Temple trading the gain of their merchandize is intended 2. That worldly and covetous professours of Religion are of vile account with Jesus Christ he whippeth them as he doth their beasts out of the Temple From this Historie considered with more special reference to Reformation of things amisse in the Lords house and therein from the circumstance of the time when Jesus Christ acted thus in way of purging the Temple even upon his first solemn coming into publike view at Jerusalem after his actual entrance upon his publike work may not we learn That Reformation of things amisse in Religion are very speedily and as in the first place to be set about by such as are thereto called of God From the occasion of what Christ here did he found matters at so bad a passe in the Temple may not we learn 1. That corruptions in matters of Religion are very apt to creep into true Churches and being once let in to be connived at and tolerated These abuses were of long standing and notwithstanding those whose charge it was to have looked better to it yet Christ when he came into the Temple he findeth such corruptions there 2. That when such as are called to redresse things amisse in religion doe grosly neglect their dutie therein the Lord himself is wont some way or other to put forth his hand in purging out the same when the Priests rather further then hinder these corruptions and civil authoritie suffered the same to continue then cometh Jesus Christ with his whip and purgeth the Temple From the manner of Christs purging the Temple Learn 1. That Church Reformers work may in some particulars thereof be sometimes despicable but yet is never disdained by persons truely gracious Christ with his own hand refuseth not to gather up small cords to make a whip of them and with it to drive out men and beasts out of the Temple Reformers work is in Scripture language Refiners Fullers Hedgers Vine-dressers Shepheards Sink-cleansers work yet very acceptable to Godly ones 2. That Reformations of things amisse in Religion are to be carried on with expressions of greatest indignation and distaste as of the abuses themselves so of the instruments and of the appurtenances thereof hence Jesus Christ used a scourge hence such distaste of his expressed against the very Oxen and Sheep so abused hence also his overthrowing the money-changers tables and pouring their money upon the ground Besides the use of Christs whip was both an outward means of forcible restraint and punishment of these abuses in Religion and that in respect to persons themselves who were chief actours therein for Christ violently drave out them also with his whip and therefore Matthew relating this act of Christ as renewed a second time Matth. 21. 12 13. He onely mentioneth Christs casting out both all them that sold and all them that bought in the Temple and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there and here denoteth some special violence he cast them out as a stone out of a sling the word is oft used in Scripture to expresse some violent way of dealing It s frequently used in Matthew Chapter 8. and 9. and 10. and 12. for casting out of Devils It s used for casting out the unprepared guest into outer darknesse Matthew 22. 13. and for casting out the unprofitable servant Matthew 25. 30. and for casting out the bond-woman and her sonne Gal. 4. 30. and for expelling of Paul and Barnabas Acts 13. 50. c. And may not this Act of Jesus Christ thus forcibly restraining and punishing these abuses in persons manifestly guiltie thereof afford this instruction also as clearly deducible thence That corruptions in religion outwardly breaking forth and expressed they may yea and must be restrained and punished by such as are thereunto called Now this being a point of much weight and albeit abundantly attested and confirmed by Scripture yet now adayes too too much disrelished and opposed I shall God willing propound it to further consideration and disquisition Onely before I leave this considerable and memorable example of Christs zeal this way It will not be amisse to set down the judgements of sundry godly learned writers touching the way and respect wherein it may be said Christ did act thus and how farre forth this Act herein is presidential or imitable Pareus upon Matthew 21. 12 13. where the second time of Christs purging the Temple is recorded saith This example cannot be drawn into imitation by every private man because they can in no wise say that the Temple is their house but such to whom the house of God is given and commended by vertue of their Office As are Princes and Pastours and Governours of the Church who as they are to governe the Church according to the word so also in case of abuses creeping in should they reform the sinne onely according to the word Bullinger upon the same place having said that Christ did thus as a King and as an high Priest c. He would have that noted lest every private man should thinke it lawfull for him to doe the like c. And because God hath not armed every ones hand private persons and such as are not in publicke authoritie are rather to oppose it with their tongue and to sigh and crie before the Lord till he afford remedie thereof he denieth it as imitable by private but yields it as imitable by such as are in publick authoritie D. Tossavus in loc It may be demanded saith he whether it be not enough to purge the Temple or Church from corruptions by word and doctrine and why Christ did it by fact also and by any force It is answered saith he that by this
example is shewed that abuses even in externals are by all means to be reformed in which matter godly Magistrates are to lend their help to the Ministers that as they by preaching so Magistrates may even by external repurgation remove those things which are repugnant to the regular worship of God But as for that Christ did it appertaineth not so much to his Priestly Office as to his Kingly Marlorate on the place from this that Christ as well by fact as word casteth out Temple abuses saith They are hence taught who have received authoritie from God in the Church how they ought by work as well as word to purge the Church Although they know the corruptions as superstition idolatrie and such like have taken deep rooting in the hearts of the wicked For therefore hath the Lord armed their hands that they might take chief care of his worship Master Dyke writing upon this fact of Christs purging the Temple and having declared how this fact of Christ was not imitable as Christ did thus as the Sonne of God he propoundeth this question how far forth this fact of Christ is imitable And Ainsworth men are either publick persons or private publick either in the Magistracie or in the Ministery As for Magistrates they being Christs Vicegerents as God in special manner the imitation of this fact belongeth to them For God hath given them the sword not to let it lie rusting in the scabbard but to strike and he hath put the whip into their hands to scourge withall c. Then he sheweth how Ministers in their way of preaching are to doe thus and then how private men in their way of prayer and sighings but not by other violence are to be doing this way Musculus upon Iohn 2d. 13. 14. 15. 16. 17. upon that he found in the Temple as soon as Christ came into the citie saith he he visiteth the Temple This should be the first care of all godly ones not of Pastours onely but of all Magistrates whatsoever that the Kingdome and worship of God be sought after And upon that and when he had made a scourge of small cords he cast them all out together with the Sheep and the Oxen he observeth we see by this fact of Christ how distasteful they are and how unsufferable in the Church who under pretence of divine worship exercise merchandize Doubtlesse there were many other crimes by which God was commonly provoked and yet we reade not that Christ used like severitie against them but forthwith he casteth this loathsome plague of such Merchandize out of the Temple Who seeth not hence that those things which concern the Glory and Worship of God are not alone before all other things but with greatest severitie to be purged away and that not without cause since in these sinne is committed against the first Table and under pretence of Divine worship service is done to the Devil and to worldly lusts and beside the plague which ariseth here spreadeth into the whole body more speedily and dangerously then can be imagined Again let such who would have nothing done in a compulsive way against Idolaters and corrupters of Gods worship in the Church but thinke such as doe evil are to be intreated willingly to desist let such answer Why Christ did not here doe thus why he did not meekly request these merchants to carrie their Oxen and Sheep and money out of the Temple None say they are by force to be compelled to godlinesse be it so but are they not by force to be restrained yea and driven away who exercise gainfull trades in the Temple what shall we say that Christ here sinned God forbid he compelled them not to Pietie yet he casteth that merchandize out of the Temple Furthermore they have hence ground to change their opinion who teach that external evils in the Church are not to be taken away unless they be first taken out of mens hearts for according to this Doctrine Christ should first have cast that inward evil of covetousnesse out of the Jewes hearts and then have cast them out of the Temple but we see it quite otherwise in what Christ did here he cast these merchants out of the Temple although they kept their covetousnesse still in their hearts giving hence an example whereby he might teach us that publick evil is not to be suffered in the Church although it cannot be rooted out of mens hearts If any reply It is but vain to remove it out of the Church if it be not removed out of the hearts of men surely saith he Christ knew this well enough yet he did his office having made a scourge he hunted these dogs out of the Temple Snecanus in his Tract de Magistratu he maketh use of this example of Christs purging the Temple with a scourge in his hand to prove the Magistrates power now under the Gospel in matters of both tables Beza in his Tract de haereticis à Magistratu puniendis saith In or by what right did Christ twice take the Whip in hand both John 2. 14. and Matth. 21. 12 13. by what right did Peter kill Ananias and Sapphira by what right did Paul strike Elimas blind what by that of the Ecclesiastical Ministry surely no unlesse you would confound the Jurisdictions therefore by the right of the Civil Magistrate for there is no third Yet I acknowledge this power put forth by Ministers of the Word was in them extraordinary and the manner of exercising it after a sort divine but I prove that though the Lord doth not alwayes make use of the help of the Magistrates yet in all ages he doth make use of the Power whereof the Magistrate is the onely ordinary Minister according as himself seeth it meet for the preservation of his Church Now then if any object against this example as Imitable because Object 1 Christ did this as God or at least as the Messiah It is answered first That Civil Rulers are Christs Vicegerents Answ 1 considered as God and are therefore called gods Psal 82. 1 6. and said to judge for God 2 Chron. 19. 6. and called the Ministers of God Rom. 13. 4. the ordinary publick Avengers who are to take vengeance namely in Gods stead to whom alone vengeance doth belong so are they Christs Vicegerents as Mediatour as one that hath all power committed to him in earth as well as heaven Matth. 28. 18. and from him therefore as political head of his people Magistrates power on earth must come Prov. 8. 15 16. by me saith the essential wisdom of God Princes rule hence called King of kings and Lord of lords 1 Tim. 1. 16 17. Rev. 19. 16. yea he maketh Civil Rulers nursing Fathers and Mothers to his Church and so committeth his Church which Esay 49. 23. 1 Tim. 3. 15. is his house into their hands as those who in their civil officed way are every way to further its welfare What Christ did here immediately as an act appertaining
politicall Justice by the civill Sword upon such as are grosly corrupt in matters of Religion It is to him as a Sacrifice as a Supper If any say that was Old Testament surely this is New Testament Doctrine and that with Jesus Christ himself commended to John to communicate to his Churches If such Acts be in their own Nature acts of persons for the Lord or on the Lords side or if as a very acceptable sacrifice to the Lord then It is so now would not underminers of Magistrates power this way have godly Magistrates for the Lord and on his side now as well as formerly or to do him such choice service which may be to him as a very sacrifice now as well as then Besides such as are zealous this way in doing such acts of civill Justice upon corrupters of Religion and persons grosly corrupt in Religion such as were Antichrists Abbâ—tters and followers they also are said to be with the Lambe or on his side Revelations 17. 14. And they that are with him are called and chosen and faithfull and Chapter 19. 19. They are called Armies And those not rude prophane souldiers but as before called chosen and faithfull or the Armies which were in heaven followed him persons of heavenly Spirits aimes and conversations arrayed in white single sincere hearted ones in the cause of Christ nor will this be evaded As meant of a Spirituall way of fighting against Antichrists Adherents by the sword of Christs mouth taken onely for his Word and his sword considered onely as a Prophet or taken for his Word applied in sharpest Church censures of Excommunication of them and so his sword of his mouth considered as King of the Church but it is by the Temporal sword of Christ considered as King of Kings and Lord of Lords For therefore in this war It is his blessed Motto as I may say and that which he giveth in his Banners King of Kings and Lord of Lords This sword also is in some respect the sword of his mouth for as Supream over all civill powers he sentenceth that whore and beast of Rome with his Adherents to such a doome to be executed by such as have power under him and from him to avenge his quarrells by the Temporall sword which onely are civill Magistrates Romans 13. 4. He giveth the word of Command to them and biddeth them smite and the judgement so executed it is the Lords according to the expression Deuteronomie 1. 17. The retinue of Antichrist fight not against Christ his Lawes and Subjects onely by dogmaticall and doctrinall weapons or such like but as Revelation 17. 14. By external violent wayes and weapons they have their Captains their mightie men their horses the Fowles also are called upon to devour not their soules but their carkasses Revelalation 19. 17 18. which surely are slain by that opposite Armies by like wayes of violence without which so great temporal forces and power would not be brought to become meat for the Fowles And this punishment upon persons so corrupt in matters of Religion is in the dayes of the New Testament set forth as so renowned and acceptable a piece of service to the Lord. To like purpose Esay Prophesieth of these dayes of the Gospel Esay 66. When the glory of God shall be declared among the Gentiles Verse 19. When they shall be brought to his Holy Mountain or Church Verse 20. yea When some of them shall minister to him there Verse 21. When there shall be a new face of all things Verse 22. And all flesh shall come and worship before the Lord Verse 23. Now will the Lord judge with his sword all flesh and his slain shall be many Verse 16. Namely Of such as sanctifie and purifie themselves in Gardens eating unclean things as the Swine and Mouse alluding therein to the forbidden meats of the Jewes Leviticus 11. These shall be consumed together even these that are corrupt in matters of Religion shall be punished by Gods sword As Verse 16. Not alone immediately but mediately even by the civil Magistrate who beareth Gods sword for that end And as Verse 24. Expresseth this punishment to be corporal is their carkasses which others shall look upon and so hear and fear That speech Canticles 2. 15. Take ye us the Foxes the little Foxes which spoile our Vines for our Vines have tender Grapes Is of weightie consideration here Some would have it to be spoken to the Ministers of the Church but there is no reason so to restrain this indefinite speech some would have it to be the voyce of Christ some of the blessed Father Sonne and Spirit most agree that it is to be referred either to God or to Christ the owner of the Church Now the word Take ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the most usuall and proper rendring of it signifieth an externall forcible taking as with the hand or something equivalent As when David tooke the Amalekite and after slew him 2 Samuel 1. 10. So when the men of Gilead tooke the Ephraimites and after slew them Judges 12. 6. So when the Philistims took Sampson Judges 16. 21 And so when Babylons Children are commanded to be taken and slaine Psalme 137. 9. The same Hebrew word is there used As it is likewise used of Moses his taking the Scrpent by the tail Exodus 4. 4. Of Jacobs taking his brother by the heel Genesis 25. 26. Of Sampsons taking the Gates of Gaza Judges 16. 3. Of Abrahams taking the Ramme by the hornes Genesis 22. 13. besides divers like instances of forcible taking and therefore the Hebrew word is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is constantly used of such forcible taking Twise of taking Fishes John 21. 3. 9. Sixe times of their taking of Christ which at least they desired and intended John 7. 30. 32. 44. and 8. 20. and 10. 39 and 11. 57. Of Peters taking by Herod Acts 12. 4. Of Pauls taking at Damascus 2 Corinthians 11. 32. which yet both narrowly escaped Of the taking of the Beast and false Prophet Revelation 19. 20. And never but of an externall taking as with the hand And indeed such externally forcible taking must needs be most proper to the nature of the resemblance in that Text of Canticles which is the taking of the Foxes which spoile the Vines Evident then it is that this taking of the Foxes there injoyned is not to be restrained to Church Officers acts if at all understood of them but must be referred to such at least whose place and work it is to act in an externally forcible way of taking or of restraining and punishing such Foxes which spoile the Vines or Churches of Christ compared to Vines Psalm 1. So Esay 5. Matthew 21. John 15. Some would have these Foxes to be errours heresies and other hurtfull offences against the first or second Table which must be thus restrained and punished in the Actours and Authours of them Others
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 onely 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 onely 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 God that of old injoyned such restraining and punishing Answ 1 of Idolaters Seducers Blasphemers and Prophaners of his Sabbath Deut. 13. 9 10. Chap. 17. 5 6 7. Numb 15. 32 33 34 35 36. Levit. 24. 11 12 13 14. and Christ that requireth the taking of such Foxes did he injoyn Civil Authority thereby Cantic 2. 15. to Lord it over mens faith and conscience Surely none dare say so or did Asah who 2 Chron 14. 4. commanded Judah to seek the Lord c. Lord it over their faith or did Josiah who did compel some to stand to their Covenanted worship of God 2 Chron. 34. 32. he made all that were present to stand to it and vers 33. he made them serve the Lord their God and 2 King 23. 20. he slew the idolatrous Priests there did he therefore sit in Gods Throne of mens consciences and Lord it there surely then he had never been so renowned for it as he is but blamed rather and say not this is Old Testament for if it be in it self a lording over mens consciences to require persons to carry it orderly before the Lord in his worship with their outward man and neither to hold forth or expresse in any scandalous way what is contrary therunto or if they do to punish them for it It is of this nature wheresoever it is or whensoever it is found times of Old or New Testament make no difference in the nature of things What is in it self tyranny or murther is so It was so then and is so now and if so now it was so then Yea if it be in it self Lording over conscience to punish grosse corruptions in Religion for which men pretend conscience then if Churches in a Church way punish hereticks cut them off from Church communion or deliver them up to Satan they lord it over mens faith and consciences they would force others to believe as they do believe when yet those others professe that in conscience they cannot do so and so will force other mens consciences But will any say that this is forcing conscience or lording over it verily then Thyatira had not been so much to blame or why doth Jesus Christ blame that Church for suffering Jezabel to vent her corrupt doctrines especially in such lesser matters as eating things sacrificed to Idols Rev. 2. 20. if Thyatira might reply Jezabel professeth her self a Prophetesse to be extraordinarily inspired to have the Spirit promised in Joel poured out on her one of the Lords handmaids whereby she prophesieth and so to hold forth what she doth out of conscience to the dictates and manifestations of the Holy Ghost in her spirit and conscience besides the matters are of no great weight to eat things sacrificed to Idols which Paul himself made a matter of indifferency in some cases 1 Cor. 8. chap. 10. Rom. 14. And should we not let such blind guides alone in their seducing of other blind ones like themselves as Matth. 15. 14. they were required or if we should deal with them and force them out of the Church for such matters of conscience shall we not seem to force mens consciences and to lord it over that which is thy peculiar to manage and over-rule even conscience Besides if such Church restrictions of the corruptions in Religion or punishing of them Ecclesiastically when yet they are matters of conscience be forcing of other men to our belief and forcing mens consciences why are Churches to censure hereticks first by that censure of Admonition once or oftner and after that of excommunication Tit. 3. 10 11. or why did not Paul himself let Himeneus and Alexander alone or why is he so earnest that such false teachers who troubled the Galatian Churches might bear their Ecclesiastical Judgment and be Ecclesiastically cut off Gal. 5. 10 12. 2. It hath been declared already how such Rulers do therein act but as Gods Ministers and by vertue of their office and charge from God and de Jure do not restrain or punish what seemeth to be crosse but what is evidently crosse to the Word of God according to the third Conclusion and so they do restrain and punish that only which if others had any conscience as we say they would refrain from as first Forbidden by him even God and Christ who is Lord both of their Faith and Conscience too and will one day be a Judge of both and in the mean while doth make lawful Civil Powers his Substitutes and Ministers and under-Avengers to execute wrath upon him that doth evil Rom. 13. 4. the Lord maketh no exception in their Magisterial work but speaketh indefinitely if corrupt persons in Religion even as they hold forth such corruptions in word or deed be evil doers the Lord ordaineth Civil Rulers to be Ministers of his vengeance against them albeit he himself be an avenger and could execute divine vengeance upon them immediately as he is Supreme Lord of mens Consciences 3. It hath been already said in the sixth Conclusion that the use of such Coercive power in punishing it is to be after due means of conviction first used which being used and yet persons persisting still in their evil wayes they are according to Gods own Censure accounted as persons self-condemned or condemned in their own consciences Tit. 3. 10 11. so that their punishment then is not lording it over their consciences but a just censure of persons sinning against their Consciences If this power be so exercised it would make Christians servants to men or like their servants they must be forbid this or Object 3 that and if not obedient then punished now 1 Cor. 7. 23. we are charged not to be servants to men First The Lord of old required as much as now we plead for did not he then and thereby make his Saints of old servants Answ to men albeit they as well as we were bought with the price of Christs blood Secondly such a like Argument if of any force would also undermine Church restraints and punishments of corruptions in Religion for it will be said the Church is but a Society of men they forbid this or that to their members which if they obey it not they censure them and will any become such servants to men Thirdly It is evident that now also men may be servants to men 1 Tim. 6. 2. Ephes 6.
5 6 7 8. Tit. 2. and yet in a sense they may not be servants to men whether Family-Masters or State-Rulers namely in way of base servile compliance to mens vain humours to the sinful lusts of their wills or carnal Fancies of their minds if either Masters or Magistrates will forbid what they please and not what God would have them be not the servants of men better obey God then men Act. 4. 18 19 20. yea but when according to the former Conclusions they forbid and punish onely what their Lord and Master and yours also injoyneth them now you shew not a servant-like spirit to your professed Supreme Lord and Master if you submit not Grant such Power once and it is the way to make Christians Object 4 either basely to dissemble or else to do something against their consciences 1. As much might be said against that way which that Answ State took 2 Chron. 15. 12 13. they made this order that whosoever would not seek the Lord should be slain this Asa took courage to do by the prophesying of Oded vers 8. and as a fruit of this the Lord gave them rest round about vers 15. Josiah also he caused his Subjects to serve the Lord their God 2 Chron. 34. 33. this made the subjects either dissemble or sin against their consciences or if Churches assay to cast out blasphemers or trouble-Churches Gal. 5 10 12. 1 Tim. 1. ult they will but cause them either to dissemble or else sin against their consciences 2. According to the former Conclusions the Magistrate restraining and punishing things crosse manifestly crosse to the Word he punisheth onely such things which men out of conscience should avoid and the Magistrate also punishing such transgressours after due means of conviction the persons now punished become sinners against their own consciences and is punishing sin or sinners against conscience a means or cause in it self to make them either to dissemble or else to sin against conscience what more ridiculous The use of such Coercive power is to introduce an external Object 5 compulsion of persons to grace and truth when perswasion is rather to used 1. That godly regulated Rulers they are wont to injoyn the Answ use of all perswasive means to the Saints as the use of the Ministry of the Word amongst their Subjects that none may plead excuse we have had no instructive meanes to draw us on to the wayes of the Lord. So did Jehoshaphat 2 Chron. 17. 7 8 9. after which he sends forth Judges to censure offendors against God or man or both 2 Chron. 19. 5 6. 2. Even before they do actually sentence offendors they use all means of Conviction Conclusion sixth and consequently perswasion is used with such wherefore this maketh nothing against what we plead for 3. If the Objection argue ad idem it stands thus persons may not cannot be outwardly constrained by men to grace and true faith therefore they may not be externally restrained from ungodly practices such as venting of pernicious and blasphemous doctrines quite crosse to the Faith of the Saints the very naming whereof is a sufficient refutation of it This is to make the weapons of our warfare to be carnal and Object 6 not spiritual contrary to that 2 Cor. 10. 4 5. and to make Christs Kingdome of this world We might answer that 2 Cor. 10. speaketh not of the use of civil Power but of Church Apostolical Power and rather implieth Answ that though the weapons of Apostles and Churches considered as Apostolical and Ecclesiastical are of a Spiritual nature yet there are others who have weapons for suppressing of sinne by other means and wayes even by weapons which in some sense may be called carnal namely as contradistinct to Spiritual that is weapons of an external and corporal nature such as men make use of to exercise or establish their political jurisdiction over others But the answer is easie First if this argument be of force against Magistratical power in punishing open sins of the outward man against the first Table it is of like force against their punishing of such sins against the second Table Christs Kingdome being not of this world in way of punishing the sins of the one more then the other and Apostles and Churches having power from Christ by spiritual weapons to avenge all disobedience whether against first or second Table 2 Cor. 10. 6. 1 Cor. 5. 12. 3. 4 5. It would follow that Magistratical weapons must be used against neither sort of sins Secondly when Christ himself did use carnal instruments to curb and convert those Temple abuses and corruptions in Religion John 2. 13 14 15 16 17. yet did he not cross himself in his speech John 18. 36. My Kingdom is not of this world nor did he cross this in 2 Cor. 10. 4. which he spake by Paul Thirdly though Jesus Christs Kingdome of which he spake to Pilate before whom he was accused of assertation of a Caesarian kingdome and dominion John 19. 12. were no such kingdome nor he any such terrestrial Monarch yet that hindreth not but that both as God he ruleth over all Nations and as God-man all power is committed to him Matth. 28. And he is King of earthly kings and Lord of lords Revel 19. He by and from whom the Princes doe rule yea All the Judges of the earth yea by whom it is that such Princes do decree Justice even any just Lawes against open sins acted by the outward man against God or man first or second Table or any just censures against the same for so saith Proverbs 8. 15 16. By me Princes Decree justice that which giveth every Subject his due incouragement or punishment Yea he who taketh to himself his Kingdome in special form when the kingdoms of the earth become his or are subservient to him in establishing and vindicating his Royal Lawes and Institutions so far as they come under their view Rev. 11. 15. 17. compared This is a way to let in false Religions and corruptions in worship since Rulers may seek to restrain and punish all purity of Doctrine and worship and to constrain Christians to the contrary as do Popish Rulers and the like If the Objectors argue ad Idem they argue thus that to restrain Answ and punish grosser corruptions in Doctrine and worship is a way to bring in corruptions in Doctrine and worship And will not any blush to argue thus The exercise of such coercive power in matters of Religion Object 8 is the way to bring in persecution for Christs cause and for a good Conscience sake The limiting of civil peace as of dutie only to punish things manifestly crosse to the Word and that after due means used Answ 1 of information and conviction is rather to lay the bonds of God upon them to restrain them from persecuting the Saints for a good cause or conscience If accidentally any enemies to Pietie or Truth will take occasion thence to pervert and
abuse their power contrary to the mind of God That abuse of their power must not invalidate and take away the due use of their power Churches are ecclesiastically to cut off such as trouble the Churches but they may abuse their power to cast out their best members for the truths sake yet this their sinne dischargeth not Churches from the dutie It is alike here abuse of civil power taketh not away this due use of it 2. Just persecution of men sinning against Gods Rules and the Dictates of a right guided conscience which require persons to obey Superiours in all their lawful commands is not to persecute men for attendance unto Gods Rules or to the Dictates of a good conscience and it were absurd to reason thus Men may not be persecuted for a good cause and conscience therefore they may not be punished for maintaining a bad cause and that which is interpretatively against their conscience The exercise of any such power by godly Rulers is cross to Object 9 the meek Spirit of Christ and to that merciful and peaceable Spirit which he requireth of his Saints Rom. 15. 1. Gal. 6. 1 2. Eph. 4. 32. 2 Tim 2. 25. James 3. 15. 17. 1. All that is required of Church Officers and Members Answ such to them so considered are those speeches in special wise directed as the contexts shew yet are Church Officers and Members as those of Ephesus commended also for their zeal when through zeal they could by no means bear with corrupt Tenents and Doctrines of the highest strain and held forth with the highest pretences of Divine Truth and no lesse then Apostolical Revel 2 2. Thou canst not bear them that are evil and hast tried them that say they are Apostles and are not and hast found them liars and they are required to avoid and reject and cut off such as vent corrupt doctrines and the lâ—ke Rom. 16. 17. Gal. 5. 10. Tit. 3. 10 11. 2. Zeal of God in sharp punishing of such like corruptions stood very well with Christs Dove like Spirit none so meek as he yet none so zealous this way The zeal of Gods House even consumed him and made him lay on so hard with his scourge upon those who polluted the Temple Iohn 2. 16. with 14. 15. 16. 30. so Moses that King in Iesurun the meekest of mere men in his own cause Numb 12. 3. yet how Lion-like in that cause of pollution of Gods worship Exodus 32. 26 27 28 29. So in Hezekiah who was such a shadow to the Saints Esay 32. 2. yet a very fierie flying Serpent against the enemies of God and the Church Esay 14. 29 30. This is contrarie to what was Prophesies of us Gentiles Object 10 That our swords should be beat into plowshares Esay 2. 4 and that none should hurt or destroy in all Gods Mountain 1. Although all sinful and rash quarrelsomness all self avengings Answ or means thereof and all injurious and unwarrantable slaughters should be excluded Gods Mountain yet this hinders not but that gentile Rulers as ordained of God must bear his sword not in their scabbards and at their girdles suffering it to rust for want of use for that were to bear the sword in vain contrary to Gods own order Rom. 13. 4 but to be used against all evil works coming under their Cognizance whether respecting God and Religion more specially or man and righteousnes whether in way of the vengeance of God against domestick offenders or in way of just war against other enemies of God his Cause or Saints If any reply hereto that this place in the Romans intendeth not any matters of Religion at all but onely matters of civil righteousness 1. Evident it is that as good and evil doing whereof the civil Magistrate taketh cognizance are opposed Rom. 13. 3 4. so are incouraging rewards to weldoers as by that of prayses and vindicative rewards to evil doing and to evil doers opposed now none will deny that the civil Magistrate is bound to incourage the Preaching Profession and practice of the Truth worship and wayes of God and therefore by paritie of reason is he to be an avenger of what cometh under his cognizance contrary thereunto 2. The persons more specially spoken to upon that ground to doe well because then they have praise of the same or in case they do evil then they are to fear the vengeance of the Lord to be executed by his Minister the Magistrate they are Professours Officers and Members of Churches such as they were at Rome Rom. 1. 7. and 12. 4 5 6 7 8. compared with chap. 13. 3 4. If thou do that which is evil fear c. which all will confess to be liable to evil doing against the first as well as the second Table 3. He is by Gods Ordinances to be a terrour to evil works indefinitely For rulers are not a terrour to good works but to evil vers 3. v. 4. He is the Minister of God the avenger to execute wrath upon him that doth evil be he who he will be coming under his power or be the evil what it will be coming under his view Now the Scripture reckons especially the doing of persons of corrupt judgements as persons so corrupt to be evil deeds Hence if a Christian bid God speed to persons who bring not the Doctrine of Truth he is partaker with him in his evil deeds 2 Joh. 10. 11. Hence Paul calleth those corrupt circumcision teachers evil works Phil. 3. 2. Beware of dogs beware of evil workers beware of the concision And the opposition Rom. 13. 3. evinceth this Rulers are not a terrour to good works but to evil whence the argument is strong Those good works and acts which ciuil Rulers are not to be a terrour unto unto the contrary evil works they are to be a terrour to good works and acts civilly such respecting the Truth worship and wayes of God civil rulers are not to be a terrour therefore to evil works contrary to the truth waies and worship of God are they to be a terrour If any yet reply that this in Rom. 13. is spoken with reference to the present power that then bare chief sway at Rome or at least with sole reference to such like civil powers that were christian and looketh not to civil powers becoming christian and so is no rule for christian rulers The Answer is ready albeit those who were in highest power when Paul writ this Epistle were Pagan and not Christian yet the context carrieth the words spoken about higher Civil Powers to be extendible yea especially appliable to Christian civil Rulers 1. When the Apostle saith Wilt thou not be afraid of the power do that which is good and thou shalt have praise of the same Who knoweth not that Nero then ruling was so far from giving encouragement to any Christian Romans either in a way of piety or honesty that he was a very Lyon rather cruelly to devour them 2 Tim 4.
Numb 11. what such Godly Rulers do God saith he doth I will take away all thy Tin 3. R. If Highest Civill Authority ought to repeal persecuting Laws respecting Religion and so free their Subjects from being any more liable to punishment in neglect thereof then may they make Laws in matters of Religion But the former is true Ergo the latter The consequence of the proposition appeareth in that it must be one and the same power to make Laws about Religion or the Church as to unmake Laws about the same or to repeal them nor can a Law be legally or regularly repealed but by a Law of Equall Authority with the Former the Assumption we have all cause thankfully to acknowledge to Gods praise in the Laws of Edward the sixt of Q. Elizabeth and of this present Parliament of England besides those of other godly Reforming States 4. R. If Civill Authority may make Laws about Religion and the Church to incourage or reward the same with Civill favours who shall observe the same then may they make Coercive Laws with reference to Civill punishments to such as transgress the same but the former is true Ergo the consequence appeareth in that it is the work of the same civill power to render praise to Publique commanded weldoing to be in a like Authorative way a terror to evill doers Rom. 13. 3. 4. the Assumption none will deny if they would It s Scripture proof witness the example of Darius the Mede Dan. 6. 26. 5. of Cyrus the first Ezera 1. 1. 2. 3. 4. 5. so of that other Darius Ezra 6. and Artaxerses Ezra 7. 5. R. If Civill Authority may not make such Lawes with reference to Civill punishments or rewards to ratefie what the Lord that way Injoyneth or forbideth in Religion it is because therein they either usurp Church-power or transgress some rule of God but they do neither thereby Ergo the Assumption is proved thus they usurp not Church-power therein because what ever the Church may do in a Church way is not now the question but to be sure the Church can make nothing like a Law in any Civill and Politicall way or with reference to Civill rewards or punishments and what rule of God they transgress is yet to be instanced in 6. R. Bcause if not alone particular Ministers but a very Synod and Assembly of the Officers of the Churches in a Religious State who in an ordinary and oderly way are to guide and lead the godly Civil Rulers and Ecclesiastically to determin what is the mind of God touching matters of Religion about which their Rulers are to make Laws if such an Assembly I say should be corrupt in the Major part of it who must Authoratatively reduce them into order not an Universall Bishop as the Pope nor an ecumenicall Counsell which is scarce Imaginable to be said now adaies Nor the Minor part of the Church Officers there met or of their Churches to whom they do belong The Minor part being in Foro externo humane the weaker and lesser force and weight and since in a Church-way they cannot do it by way of other force they must not assay it They may not use the temporall sword as they are either Churches or as Ecclesiasticall Synods Math. 26. 53. now the Civill Magistrate or none upon Earth in an orderly way must help and if the Civill Magistrate legally help and regularly then by Virtue of some State-Law provided for that purpose Yea if such a Synod should in the Major part of them make decrees flatly cross to the word of God they must make Civill Laws to make them null if not one or two but an Assembly of the Nurses of the Churches children should combine together to prison them as a very Kennell of Wolves or a company of Foxes Agree to destroy the Lambs of the Flock these Politicall Nurse-fathers Esay 25. 12. And Shepheards Mich. 7. 5. must help against such mischiefes seasonably and provide to restrain the same by holsom Laws Edicts and the like and suitable punishments executed Object Yea but Civill Authority may be Corrupt Ans True saith Reverend Mr. Beaza lib. de haereticis Magistratu puniendis For the Churches suffering for sins provoking to that Judgement and for triall for such as are godly but in the mean space saith he For fear of Tiranny to spoil the Magistrate of one Chief part of his Jurisdiction and leaving the Ordinary Remedy to look for an extraordinary one is not good with divers other passages to like purpose R. 7. Because the rule of Relates requireth that those to whom we are Politically subject as to the highest Civill power do in like sort as we are subject to them give forth Laws for our Spirituall and Ecclesiasticall good or restraint of the contrary evill as under a Civll respect and coming under their Cognizance but to highest Civill Authority are all sorts Churches Members or Officers of Churches c. even every soul to be subject in a Politicall way Therefore in the like Politicall way may they make such Laws for the Spirituall and Ecclesiasticall good of Churches and of their Officers and Members and for the restraint of the contrary evills both propositions are grounded upon Rom. 13. 1 2 3 4. Let us now briefly Answer what some may object against this Conclusion Obj. 1. We have one Law-giver in the matters of God and the Church and therefore not so many as highest Civill Courts to give us Laws that way Ans True we have one onely Law-giver who is Absolute Supreme and Infallable which alone giveth us forth Laws in matters of God or the Church Nor may any other give forth other Laws that way for substance then what he first delivereth to them Yet this hindreth not but this onely Law-giver having delivered his royall mind and will therein that other Politicall Ministers of his and whom he substituteth under him to look to it that these Laws be executed should yea and ought in their Politicall way to ratefie and promulge these Laws of their Soveraign and ours and improve their utmost power Politically to incourage such as shall Externally at lest observe the same or discourage such as shall openly and obstinately transgress the same Civill Magistrates are Earthly Gods under the God of Heaven and Earth Psal 82. and are according to God to improve all their power for God and against open scandalous sinners against him And one chief part of their power being Legislative power they are in their Politicall way to improve that power for God as well as to put forth their remunarative or vindicative power actually for God in matters of God or man of Religion or Righteousness of the first or second Table both Tables being committed to their keeping as their Politicall charge 2. God onely gave Laws to his Church in matters of God of old and was the onely Law-giver yet alowed the name of Lawgiver even in respect of Religion also to Moses
the highest Magistrate Num. 21. 18. Object True you will say he was immediately inspired by God that way and so are not others Ans Yea but this proveth that Gods being the onely Law-giver to his Church it hindreth not but that the Civill Magistrate under him and from him may and must promulge his Laws and that under penallties of Civill punishment For God inspired no other powers of old than highest Civill power to do that work Secondly though God were the onely Law-giver in matters of Religion and of the Church yet that hindreth not but that he allowed others in highest Civill Authority to make Laws and Orders and Edicts respecting Religion and that under penallty of Civill punishment Honor that Order solemnly made and ingaged unto by Asah and that Generall Assembly of the Heads and Members of that Kingdom that whosoever would not seek the Lord God of Israel should be put to death 2 Cron. 15. 13. Yet were not these immedtately inspired as was Moses Ioash also gave forth royal Edicts and made Proclamction of it concerning collections to be made for the house of God Politically ratifying and promulging a Law of Moses in substance Exod. 30. 13 14 15 16. And 2 Cron. 24. 4 5 6 7 8 9. c. Albeit David might from immediate Inspiration from God or direction from some Inspired Prophet make those Decrees and Orders about Church matters matters of Gods Worship of the Ministery of Discipline and the like mentioned 1 Chron. 16. 4 5 6 7 c. and chapter 23. 24. 24. 2. Yet Hezekiah who added his politicall Sanction to those orders he was not so inspired 2 Chron. 29. 25. God made a Law about Ministers maintainance by Tyths and the like But Hezekiah also addeth his Civill Sanction thereto 2 Chron. 31. 4. and causeth his Edict to be spread or published or promulged ver 5. The like Magistraticall power did Nehemiah put forth in making Orders about Ministers Maintainance Neh. 13. 13. and about the Sanctification of the Sabbath threatning Civill punishment to the transgressors thereof ver 19. I commanded to shut the gates and charged that they should not be opened till after the Sabbath and ver 21. he threatens to lay hands on them that shall persist to prophane the Sabbath and ver 22. he chargeth the Levites to look to the sanctification of the Sabbath and to make it appear that though God had made a Law about Sanctification of the Sabbath yet he as a chief Civill Ruler did but his duty in making Politicall Orders about the same he pleadeth with God ver 22. Remember me O my God for this It was a Politicall Order and Decree which the State of Niniveh made for that penitentiall Fasting and seeking of God Jonah 3. 7. The King caused it to be proclamed and published throughout Niniveh by the Decree of the King and his Nobles saying let neither man nor beast tast any thing let man and beast put on sackcloth and cry mightily unto God let them every one turn from his evill way c. And how well God took this see ver 10. For hereupon he repented him of the evill that he had said c. The like politicall Injunction of Fasting and Prayer by good King Jehoshaphat 2 Chron 20. And the like politicall Act in matters of Religion see in the State of Judah in Hezekiahs time who having first called a Councill of State about it 2 Chron. 32. 2. afterward they ver 5. established a Decree to make proclamation through all Israel that they should come to keep the Passeover at Ierusalem though upon just reason given ver 2. 3. it were not the very same moneth appointed in the Law of God and how acceptably God took this the sequell shewed Mordecai also having by Queen Easters means been advanced to highest Authority under Ahashuerus he maketh a solemn Law and standing Decree about solemn yearly dayes and exercises of the duties of Thanksgiving to be observed by all the Jews Est 9. 30 31 32. and he sent letters unto all the Iews c. to confirm those dayes of Purim in the times appointed according as Mordecai the Iew and Ester the Queen had injoyned them c. of which see more ver 21 22 23. and is commended for it Est 10. 3. It was a Law a coersive Law about matters of Religion under Civill penalties to those that transgressed it which Artaxerxes made Ezr. 7. 26. Whosoever will not do the Law of thy God which all know commands matters of Religion as well as Righteousness and the Law of the King respecting it commanded by God in reference to his house the Temple and Worship of it c. mentioned ver 23. let judgement be speedily executed upon him whether it be to death or to banishment or to confiscation of goods or to imprisonment And lest any should say that he did this of his own head ver 27. It s thankfully acknowledged to be of God Blessed be the Lord God of our fathers which hath put such a thing as this into the heart of the King to beautifie the house of the Lord which is at Jerusalem Darius also maketh a politicall Decree respecting Religion professed and practised by his subjects the Jews and that under penalty of Civill punishment to such as shall any way alter his Decree Ezr. 6. 11. compared with ver 8 9 10. this is recorded in his commendations That was a politicall Order and Decree made by that other Darius the Mede for which he is commended in Dan. 6. 23. It is about matters of Religion I make a Decree that in eveery dominion of my Kingdom men tremble and fear before the God of Daniel That was a coersive Decree about matters of Religion which Nebuchadnezzar made under the penalty of Civill punishment and he is commended for it Dan. 3. 28 29. Blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him c. And therefore I make a Decree that every People Nation and Language which speak any thing amiss against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses be made a dunghill because there is no other God that can deliver after this sort So that the Conclusion is but further strengthened by this Argument That which the Lord himself hath either put higher Civill powers upon or hath owned or commended either in such as were within or without the Church in so doing that must needs be according unto the Mind and Word of God But the exercise of Legislative power by higher Civil powers about matters of Religion yea and that in a coersive way and under Civill penalties is that which God hath put into the hearts of such higher powers or hath owned and commended in them as the Instances before do declare therefore the use of Legislative power by Civill power about matters of Religion yea in a coersive
Morall part of it He is then a politicall Judge of that which is or which is not according to the Word in the latter and why not upon like grounds in the former both being equall in this that they are both Gods Tables Mat. 22. 38 39. the second is like to this saith Christ As Gods Tables they are the Magistrates charge from God R. 2. Because supposing Churches in their Messengers met in an assembly to debate of matters of Religion and in particular of the matters of the Church and the Civill Magistrate after their debates and determinations thereof as according to the Word be desired to establish their Determinations for Laws now must the Civill regulate Magistrate either examine and censure such Conclusions of the Synod whether they are or are not Scripture proof before he doe politically establish them for Laws and so he is a politicall Judge what is or what is not according to the Word or he is not at all to meddle thus to try and judge of such Decrees whether according to the Word or not but to establish them at random and at a peradventure upon a bare supposall of the Synods fidelity which is to establish implicite faith and to make the Civill Magistrate according to Popish doctrine a servant to Councils which would make Princes have no light but as the Moon what they borrow from the Sun either of their representative Church or of the Catholick Church of Rome or of the Head thereof the Pope yea this were to deny to the regulated and so to the godly Magistrate in his publique way what is recorded as a commended duty in private Christians and what is plainly commanded them of God in their private way namely to try all things and to hold fast that which is good 1 Thes 5. 21. yea though delivered by such a one as Paul an Apostle yet to search the Scriptures dayly whether those things were so Acts 17. 11 12. Yea but it may be the Civill Magistrate will judge that the Decrees are not according to the Word when indeed they are and proceed to punish such as had a hand even in such Conclusions because he judgeth them cross to the Word Ans 1. The regulate Magistrate of whom we speak who studieth the Word day and night is godly wise c. hath Gods warrant for it as possible and ordinary to him as subject and faithful to the Head that a divine sentence is in the Kings lips his mouth Deut. 17. Psal 2. Pro. 16. 10 transgresseth not in judgement and that Princes shall rule in judgement Esay 32. 1. 2. If transgressing his Rules and leaving his Guides and Counsellors God his Spirit Word and Servants he will follow a corrupt and misguided judgement or will of his own or others he lyeth open as to divine judgments so to humane censures allso whether from the body of the Commonwealth orderly assembled or represented or the like and in case of obstinate persisting in any such publique and palpable breaches of the Lords Rules the particular Churches whereof either such highest or inferiour Magistrates are they have their Church way of censuring and healing such offending brethren of theirs R. 3. If the Magistrate as a publique politicall Nurse-father to the Church be to rescue the Church from noysom milk provided for the Church of Beleevers by such as should be Nurses yea though met in a Synod and decreeing it to be the Word then is he politically to judge what is or what is not according to the Word yea in case wherein others judge the contrary but the former is true as Is 49. 22. sheweth ergo the latter The consequence if to rescue from such food then to judge of it is evident for if he may not or cannot judge it to be corrupt food how can he rescue the Church from such food as is corrupt R. 4. If the Magistrate as the publique keeper of the peace of the Commonwealth as all grant him to be is to punish the disturbers of it when some pretending grosser errors in the contrary party do carry it schismatically then is he to be politicall Judge in matters of Religion as say in Christian Commonwealths Assemblies or Synods there should be rents amongst those they call Independents among themselves or those they call Presbyterians amongst themselves differing upon some points amongst themselves and both sides violently carryed in their apprehensions and both sides pleading Scriptures both for what they hold and for what they doe thus violently in pursuit of what they hold the Magistrate now o none must be a politicall Judge and helpless like careless Gallio when even insurrections are made amongst the Religious party as were the Iews upon pretence of false doctrine held forth in matters of divine worship by an adverse party as was Paul and his companions the Civill Magistrate must think it reason to Iudge onely in matters of injuries twixt man and man or the like but by no means to be a Judge in any such matters of the worship of God For I will be saith Gallio no Iudge of such matters Acts 18. 13 14 15 16 17. But who seeth not that this is recorded as a blemish in that careless deputy of Achaia Yea but the Churches may call their respective Members or Officers to an account for such outrages and as cause is censure them Ans It s possible the schism and Rent may be such that the Major part of the Church or Churches may be the corrupter part and the Minor part too weak to carry it in a Church-way against them Bue if the Churches had strength to carry it against the respective delinquent Members yet the Churches Iudgement is onely Ecclesiasticall and the means of prosecution of its Iudgement onely Ecclesiasticall the Church cannot Iudge Civilly or use Civill and politicall means to prosecute such a Iudgement to effect and so cannot heal breaches of the Civill peace made by such outrages Yea but the Magistrate should call the sincerer part to meet again though the Minor part Ans If he do yet he must be supposed to Judge which is the sincerer part how else knoweth he whom he should call together as the sincerer part and if he politically Judge and act Magistratically from his politicall Judgement in calling that sincerer part together and the Magistrate siding with the Minor part as politically Judging them the sincerer part and politically condemning the erring part although the Major part and although pleading Scripture also both for what they hold and do in violent prosecution thereof Now the Civill Magistrate doth both politically Judge what doctrines and practices are or are not according to the word of God yea he herein doth politically Iudge the usuall and ordinary Ecclesiasticall Iudge either in a Church or Synod Namely the Major part 5. R. If the Civill Magistrate be to punish transgressors of the Law indefinitely and to take vengeance upon open evill doers then even upon erring
〈◊〉 〈◊〉 restraine them The second branch is as evident that it is a toleration of that which tendeth to break the peace c. for errours and such like corruptions in religion trouble the Churches which are the choicest societies in that polity hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you speaking of seducers and Acts 20. 30. they draw away or rent away as members from the body disciples after them hence that reasoning of Paul 1 Cor. 11. 18. I hear there are divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schismes amongst you which he proveth vers 19. thus For there must needs be heresies amongst you c. as if the one is a necessary cause of the other where there are heresies amongst Church-Members there will be Schismes True it is Churches have their wayes of healing such evills in their members as they have to heale other scandalous evills in them as drunkennesse lying c. but that hinders not Gods civill ordinance of the Magistrates coercive power also more in the one then in the other yea errours and heresies are wont to breed troubles and divisions in civill societies Hence those seducers and their followers who turne the grace of God into wantonnesse Jude 4. and are filthy dreamers vers 8. are branded for seditious persons in Common-wealths even such as come justly to perish as sometimes seditious Corah did vers 11. perish in the gain-saying of Core Hence those black brands of seducers who have a forme of godliness that they are traitourous heady high-minded truce-breakers false accusers fierce c. making their times perilous 2 Tim. 3. 1. 3 4 5. and that he speaketh that of seducers vers 6 7 8 9 13. declare Hence those also in Jude are branded for murmurers and complainers Jude 16. ever and anon quarrelling against matters in Church and State 1 so Tim. 6. 3 4. the very fruits of false doctrines are reckoned to be envy strifes railings evill surmises and perverse disputes and as that Apostle reckoneth those fruits of the flesh Gal. 5. 19. as concomitants so doubtlesse by purety of proportion those adjoyned v. 26. contentions seditions Heresies c. those Antichristian seducers Revel 16. 13 14. are persons of turbulent spirits in civill states stirring up to warres and the like that Impostor and seducer Theudas mentioned Acts 5. as a murtherer and seditious person Histories ancient and moderne are full of examples of this nature of persons of corrupt Principles in religion becoming movers and Abettors of civil Seditions The third branch that it is a toleration of that which breaketh religious States hedges and walls c. appeareth that hedge Job 1. 10. Zech. 2. 4. 5. and wall of fire of Gods gracious protecting providence over such a State is undermined by such things As Adam was naked in that respect Gen. 3. 10. so was the State of corrupted Israel naked Exod. 32. 25. before their Idolatry was punished Moses saw that they were naked and as a meanes of recovery of their wonted covering he commandeth the civill execution of Justice upon some for terrour to all the rest vers 26 27. those fox-like false Prophets Ezek. 13. 4 5. let alone did spoile the vines and break the hedges and saith God both to Church and State Rulers Yee have not gone up into the gap neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. Their care should have been to have prevented such breaches thereby but yet though the hedge was broken a gap made and warre from God prepared against them all might have done well enough had not State and Church Officers both been too indulgent and remisse in punishing the causes of such mischiefs Hence also when such corruptions in Ministry and Worship mentioned Ezek. 22. 26 27. are let alone verse 30. we read of a gap made and no man of Authority being found to make it up for the Land that God should not destroy it Therefore saith God vers 31. I have poured out 1 Kings 11. 1 2 3 4 5 6. c. mine Indignation upon them Corruptions in religion connived at and too much countenanced by Solomon in his wives rent that Kingdome in pieces whence by punishing such corruptions in religion evill is said to be put away from Israel Deut. 17. 2. 3. 7. as if otherwise Israel had been exposed to that evill R. 7. Such a toleration of such corruptions before mentioned it interpretatively by God himselfe a kicking at Religion and honouring of such as hold forth and practise those corruptions in religion above the Lord himselfe and therefore undeniably not to be yielded unto by regulated civill Rulers the consequence none but profane spirits will deny the antecedent is evident by that 1 Sam. 2. 12. to 16. compared with 23 24 25 29. verses It was a corrupt religious custome to snatch out in that sort what first came to hand and forcibly to take the fat of the peoples sacrifices for the Priests use the matter was not fundamentall nor contrary to the light of nature but very justly offensive to God and men ver 17. Eli is told of all that as well as of other sins of his sons against the second Table he chideth them a little as a father but doth not as he was a Judge 1 Sam. 4. 18. He judged Israel forty yeares punish'd them according to their deserts he is indulgent they are let alone what is Gods censure of this v. 29. Wherefore kick yee not Hophni and Phineas only but Eli too at my acrifice and at mine offering c. and honourest thy sons above me to make your selves fat with the choicest of all the offerings of Israel God instanceth in this his indulgence towards his sons in that matter of that corrupt religious custome onely as if that was as vers 17. of most heinous guilt before him the sin of your young men was great before the Lord and it is observable since there is a purity of proportion Such Rulers as can be indulgent to gâ—osse errours and corruptions in religion in Gods worship and sacrifices they little regard Gods truth or worship they kick at iâ— in Gods account and if they will needs bâ— soever-tender of such as are not fit objects of their tendernesse they shew little tendernesse of Gods name truth worship or honour they it seemeth more regard them and their ease c. then God thou honourest thy sons above me now who would be so thought of by the Lord. R. 8. Such a toleration of such evills mentioned causeth the very evills themselves to be charged upon Rulers and bringeth the wrath of God upon them also ergo not to be yielded to by any godly wise Rulers the consequence none not prodigall of Rulers welfare will deny The Antecedent appeareth Solomon is said to goe after Ashteroth c. which as its thought was onely in respect of his connivence at and