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
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.
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
abuses is either immediately Divine as when by divine vision revelation prophesie inspiration instinct and the like or that which is mediately divine in respect of God the Authour but immediately humane in respect of man designing and inviting Now let us in the second place lay down some Conclusions 1. Negatively what may not be done this way 2. Affirmatively what may and must In a negative way we say 1. No private person now in these dayes under any pretence whatsoever may take upon him to restrain and punish Corruptions in Religion in those who are not under his personal charge Calls which are immediately Divine are now ceased men are now to look for a call from man and by man to act in way of restraining and punishing the faults of others which are not under them either as Parents Guardians Masters Tutors or the like It is rash zeal zeal without knowledge to do any thing that way without the bounds of ones particular calling in the limits whereof every one should abide with God 1 Cor. 7. 20 24. It tendeth to confusion in Churches and Common-wealths and God is no Author of that 1 Cor. 14. 33. In those dayes when God was pleased to give forth sometimes extraordinary Calls to such work yet those zealous Levites await their call from him whose proper work it was in a forcible and corporal way to punish such abuses even from Moses the Magistrate Exod. 32. 26 27 28. and Deut. 33. 9. compared Uzzahs sad punishment by the Lord even in those dayes for putting forth his hand to stay the Ark from falling having not a call thereunto 1 Chron. 13. 9 10. is of publick Admonition to all of us to take heed we break not the bounds of our calling this way out of a pretence to preserve Religion from Injuries he that so useth the sword shall perish by it Matth. 26. 52 53. 2. No Civil Authority whatsoever nor persons thereto called Conclus 2. may as persons in Civil Authority curb or punish abuses in Religion in any Ecclesiastical manner or by meanes properly Ecclesiastical as excommunication or the like What he who is a godly Ruler may do considered as a member of a particular visible Church with joynt concurrence of the Church whereof he is a member is another case Christ never gave the power of the keyes to any Civil Common Wealths or Kingdomes as Civil Societies but to his Church as an Ecclesiastical society Matth. 16. 18 19. and chap. 18. 17 18. 1 Cor. 5. 4. nor on the other hand may Churches or Church Officers take upon them to restrain sentence or punish Church abuses or corruptions in any external forcible way or by any corporal punishments as Imprisonments Fines Mulcts Stripes Sword Whip Fire Faggot or the like And in vain do the Rhemists in their glosse upon that Scripture in Joh. 2. 13 14 15 16. plead for their Father the Pope as having ground from thence to make use of both swords the temporal and the spiritual sword Even Peter himself whose Successour he falsly pleadeth to be he may not use the temporal sword no not when pretending zeal in the cause of Christ his Master but is chidden and threatned by Christ for it Matth. 26. 52. the Church of Rome and all her Officers must subject themselves to Civil Authority and if they themselves do any manifest evil they are to fear the Magistrates sword Rom. 13. 1 2 3 4. which with the rest of the Epistle is directed to the Church at Rome Chap. 1. 7. the ordinary use of the Whip and Sword is a Lordly and Masterly Act it is one exercise of a Lordly Dominion and Authority and it may not be so with Peter or any other of Christs Apostles or their Successours Matth. 20. 25 26. where if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be evaded as understood of any tyrannical use of such power Luke in his 22 Chapter verse 25. taketh off all scruple when he saith of the Kings of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they barely exercise Lordship and authority over you namely in their Civil way he addeth vers 26. but it shall not be so with you you may not imitate them in any such use or exercise of their power Nor was the Question moved to Christ by the Disciples who should be tyrants over the rest but who should have Dominion over the rest to which Christ answereth It shall not be so with you 3. Neither Civil nor Church power may curb or punish a mere supposed Corruption in Religion but that which is so really and manifestly appearing from grounds of the Word the contrary is condemned when men are made offendors for a word rightly uttered by the just Esay 29. 21. when Assemblies shall ignorantly and rashly passe censures out of a bare supposal of service therein done to Christ Joh. 16. 2 3. they that kill you shall think they do God good service 4. Neither the one power nor the other may censure and punish real corruptions in Religion till breaking forth into outward expression and brought into more open view for then they are Judicially certain then they are of legal proof then they are scandalous and Infectious Hence that Law about civil punishing corruptions in Religion Deut. 13. 13 14 and 17. 2 3 4 5. If it be told unto thee and thou hast heard it then shalt thou enquire diligently and if it be true and the thing certain that such abomination is wrought in Israel then shalt thou bring forth that man or woman and stone them c. 5. Though such as are in place may be and should be in a holy wise jealous and carry a more watchful eye in case of hints given of such corruptions as creeping in amongst them as were the heads of the Tribes upon some information given touching a new Altar made by the two Tribes and half Josh 22. 11 12 13 14. and as was Paul in his way of the Church of Corinth 2 Cor. 11. 2 3. yet is it not meet by any external violent means as by Oathes ex officio close Imprisonments wracks Strappadoes and other preposterous wayes of Inquisition to bring that under Censure which Gods providence ripeneth not for it Neither Claudius Lysias the Centurion nor Felix nor after him Festus the Governour of the Jewes would any of them use any such wayes to extort self-accusations so contrary to the light of Nature and Law of Nations from Paul a supposed and accused Delinquent many wayes See Act. 22. 30. and 23. 28 29 30 35. and 24. 22 23. and 25. 5 7 8. 6. Although the Corruptions in Religion may be manifest either to the Civil or Church Court yet not actually punishable till sufficient meanes of conviction be used Thus did the Heads of the ten Tribes although preparing to strike and punish that Innovation and new way of Religion as was supposed yet what
24. 3. to this the Conclusion properly looketh not 2. That of a more spirituall nature taken 1. For immunity from sundry evils pressing hard upon the Saints or enslaving them If the Son make ye free then are ye Joh. 8. 36 1 Cor. 7. 22. Rom. 6. 18. Rom. 8. 2. Is 61. 1. 1 Thes 1. 10. Gal. 3. 10. 13. Ibid. Rom. 7 6. Gal. 5. 1. Heb. 2. 14 15. Ibid. Gal. 1. 4. 1 Cor. 7. 22 23. free indeed the Lords Freeman which liberty is either inchoative or perfected inchoative spirituall liberty is that from sins guilt or power being made free from sin and made free from the law of sin and of death he shall proclame liberty to the captives That from Gods wrath Jesus which delivereth us from wrath to come That from the Morall Laws curse Cursed is every one that continueth not in every thing written in the Law to doe it Christ hath redeemed us from the curse of the Law being made a curse for us That from the rigorous exaction of the Laws righteousness and personall perfection from us we are delivered from the Law That from the Ceremoniall and Judiciall Law too as far as it was properly Jewish Stand fast in the liberty wherewith Christ hath made us free That from the power of hell who hath delivered us from the power of darkness That from the power of death delivering them who were all their life long subject to bondage by reason of the fear of death That from the world redeemed from this present evill world That from mens inventions and lusts the Lords freemen bought with a price become not the servants of men That from all our enemies being delivered out of the hands of all our enemies Luke 1. 74. This spirituall liberty perfected is the glorious liberty of the sons of God of which Rom. 8. 21. see also 1 Cor. 15. end This first spirituall liberty of each Saint is not that to which the Conclusion looketh 2. Spirituall liberty is taken for freeness readiness and voluntariness to the holy and good things of God that what we doe therein it should be freely with a ready and willing mind not as at liberty to do or not to do any duties required of us according as we list for that were rather in part licentiousness a cursed liberty of servants to sin When ye were servants to sin Rom 20. ye were free-from righteousness Nor yet as persons to be haled to do our duty Thy people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of free oblations 3. Spirituall liberty is taken for that which standeth between two extremes wherein a Christian may be sayd to be properly free as when free to chuse or refuse or suspend to use or doe such or such a thing or to forbear And it is Christian liberty strictly taken or liberty of Christians in matters which in themselves are of an indifferent nature of which is that place so oft applyed too largely Rom. 14. 3 5 6 14 17 Of which nature were the Jewish meats and dayes formerly observed but then abolished although every beleeving Jew was not presently convinced thereof And here a little to digress let us clear this place so often wrested that it is meant of things of an indifferent nature in themselves this appeareth in that they wcre such things as whether observed or not the Lord might be exalted he might be praised ver 6. He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks They were not such things which were not in themselves Morally good or evill ver 14. I know there is nothing unclean of it self namely nothing of that sort before mentioned as were Dayes and Meats and other like things of an indifferent nature else it might be sayd many things are in themselves unclean whether he that dealeth with them think so of them or no as Idolatrous Adulterous Murtherous acts c. morally evill and so unclean They were such things in which the Kingdom of God consisted not ver 17. meats sacrifised to Idols made not any more or less accepted 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better or if we eat not are we the worse and 1 Cor. 10. 25. Whatsoever is sold in the shambles eat c. 3. Mixt liberty which is partly of a spirituall and partly of a civill nature as it respecteth things spirituall wherein it is exercised so spiritual as it respecteth family authority by which it is exercised either privately or publiquely so it is of a civill nature as when the Saints of old had from Cyrus Authority liberty to goe up to Jerusalem freely to build the Temple Ez◠1. 3. Ezr. 6. 6 7 8 9 10. anu worship the Lord there and when they had liberty from Darius without disturbance from enemies freely to carry on that good work and to offer sacrifises to the Lord. Hitherto also that in 1 Tim. 2. 1 2. may partly be referred and if that were all the liberty which were pleaded for that by the influence of Civill Authority we might lead a quiet and peaceable life in all godliness and honesty without any kind of disturbance or molestation from any we would joyn in that plea in the Court of God and man As for that sinful lawless and boundless liberty that is a liberty indeed and reallity to the flesh or the motions and fruits of corrupt nature a liberty to sin a liberty for men to do what they list and the like this is it which the Scripture every where decryeth and condemneth Judg. 17. 6. In those days there was no King in Israel but every man did that which was right in his own eyes So was Micha's Idol and Idol worship and Ministry right in his eyes ver 5. 12 13. Now I know the Lord will be good to me seeing I have a Levite to my Priest He verily thought he was right in all and might look for a blessing of God in that way Mich. 4. 5. All people will walk every one in the name of his God Rom. 6. 10. Ye were free from righteousness and 2 Pet. 2. 19. They promise them liberty Jude 4 5. Turning the grace of God into wantonness There wanted not some in the Apostles dayes who would pretend their own and others spirituall liberty whereby to bring in and carry on and covertly to exercise this liberty to sin and for that end plead liberty from Authorities which should curb or restrain sin whence that item of Peter 1 Pet. 2. 16 17. As free but not having for a covering of wickednes the Liberty but as the servants of God honour all men love brotherly fellowship fear God honor the King Whence that bait of Seducers to draw on disciples after them they promise them liberty they themselves despising 2 Pet. 2. 1◠Government in Church or State speaking evill of Dignities
c. How like that was to the Spirit breathing in these dayes in too many professors of Jesus Christ and liberty purchased by him I leave to consideration Secondly we distinguish of conscience which is to be considered either as rightly guided or as misguided and erring to Conscience rightly guided by the Lord and according to his word Civill Authority must give all incouraging Liberty 2. Misguided and erring conscience is either erring out of meer infirmity and weakness in which case great tenderness is to be used on all hands for a time or of wilfulness and in way of pertinacy contempt and turbulency of which in the Conclusion 3. We distinguish concerning Authoritative leaving persons to some liberty in abuses of this Allusion It is either a kind of temporary Connivency or forbearance for a time to punish them which in cases of weakness must be granted till sufficient means used of Conviction or it is a kind of more fixed toleration without certain limits of time This later is supposed to be either in some cases of an extraordinary respect as in cases of Universall obduracy spreading over the face of a whole professing State as was the Toleration of that sin of causless Divorces by Moses as a politicall Ruler for preventing of a worse misehief of insupportable Tyranny and cruelty over their injured Wives Math. 19. 6 7 8 10. Moses for the hardness of your hearts suffered you to put away your Wives Or in case of some Evills either acted or owned by a more prevailing and potent party in a Civill State which if exasperated and crossed would imbrue the State in blood or confusion as in the case of Joabs murther of Abner owned by Abisha who with their faction were too strong for David 2 Sam. 3. 39. In which case also Godly Emperors have born with some Errors whilest their State was royled and the foundations thereof even shakeing by reason of strong factions and tumults in it Or secondly this fixed toleration is supposed to be in an ordinary way and in common and usuall cases which is that which the conclusion denyeth Now then to State the conclusion and accordingly confirm it we say That in ordinary way a set fixed Toleration is not to be given by the Regulated Magistrate or higher Civill powers that their Christian Subjects should hold and profess in matters of Religion what themselves may pretend conscience for so doing When indeed grosly erring and contemptuously and pertinaciously holding the same forth Reasons from scripture of the conclusion so stated may be these R. 1. Because liberty to the flesh is not to be given in such a way by such Rulers for such Rulers to give such a liberty for all such persons to hold and profess corrupt opinions is to give liberty to the flesh Ergo that may not be done the proposition is grounded upon the Rulers duty to keep both Tables and so not in an ordinary case and way to suffer fleshly sinfull breaches of the Rules therein The Assumption is grounded upon Gal. 5. 20. Where Heresie and Schism are counted fruits of the flesh to give liberty therefore to such fruits of the flesh is to give liberty to the flesh R. 2. That liberty which suffereth men ordinarily in a Christian State to draw persons away from God is not to be given by Regulated Rulers thereof but in such a way as before mentioned to tolerate persons under pretence of conscience pertinaciously to hold forth corrupt opinions is to suffer persons to draw away others from God Ergo it may not be done The proposition is evident such a one as would go about to thrust others from God must not be pitied or spared Deut. 13. 9. Object True you will say in respect of the witness which was not to conceal him Ibid. but what is this to Authority Ans Yes that which is here injoyned every private person is with respect to it as to be brought before Authority as it is evident and if a private person be not to let such alone but to bring him to light to complain of him to Authority surely that Authority was not to spare them when detected if Authority had been to intreat such tolerate persons needed not to be charged not to spare them nor to conceal them for if they would not forbear them but complain of them if the Magistrate would or might forbear them theyr non forbearance of them was to litle purpose Secondly it appeareth that both private and publiquc persons are taken in in that Collective Thou shalt not spare him vers 8. The same phrase with that vers 10. Thou shalt stone him with stones that he die No private person could do thus upon his own head or will that had been confusion It was then by influence of the higher powers that it was so done But why are they to be so strict why is there to be no sparing or tolerating but Capitall puinshing Ans ver 10. Because he sought to thrust thee away from the Lord thy God Hence also was that blamed in those which under Moses had power of life and death for sparing those Midianitish women Numb 31. 14. Moses was angry with the heads of thousands and vers 15. Have ye spared the women alive But why are they blamed Ans v. 16. These through Balaams Counsell Caused the Children of Israel to transgress against the Lord in the matter of Peor which is explained Numb 25. 1 2. They called the Children of Israel to the sacrifices of their Gods and they did eat and they bowed down to their Gods The Assumption is evident and needeth no proof Acts 20. 29 30. Speaking perverse things to draw away namely from Christ and his Church Disciples after them Although for this also such may pretend Conscience Scripture c. be Wolves in sheeps clothing transform themselves into Messengers of light of whose mischievous sleights reade Ephes 1. 14. 2 Tim 3. 5 6 7. R. 3 That liberty which suffereth the sheep of the Lord in an ordinary way to wander from their Fold and Pasture without restraint or effectuall care to reduce them that is not to be allowed off by such as God calleth to be politicall Shepheards Math. 7. 15. 1 Cor. i. 13. to them but the liberty mentioned doth thus Ergo. The proposition is evident as being that for substance which was blamed in those Shepheards of old Ezek. 34. 5 6 7 8 There was no Shepheard neither did my Shepheards search for my Flock but they wandred and became a prey were driven away devoured c. For there was no Shepheard not simply for there were Shepheards but as good as none they did not execute their Shepheardly Office but suffered Gods Flock to go to wrack by false Prophets false Teachers Idolaters c. Nor were these Shepheards onely Church-Rulers but State and Civill Rulers even the same with those vers 4. who in Civill respects also tyrannized over them ruled them with force and cruelty which