understand the persons rather so offending which must be so taken as Hereticall persons blasphemers and such like Whence false Prophets compared to Foxes Ezekiel 13. 4. Concerning these the Churches well beloved Canticles 2. 10. Even Christ the Churches Spouse whose Dove is the Church Verse 14. He giveth this order Verse 15. Take ye us the Foxes Whether the speech he utter were in his own name as some think or in the name of the blessed Father and Spirit also as others think or whether spoken with respect had to his Spouse the Church Take ye us that is for me and my Church or for my sake and hers or on my behalf and hers yet to be sure Christ spake this as Spouse to the Church his welbeloved Dovelike Spouse and so he spake it as head at least as political head of the Church and so also as Mediatour and therefore what herein he injoyneth is to be the more observed undeniably holding forth First That this is a charge of Christ as Mediatour unto all such who by place and office under him are to restrain and punish not by the use of a spiritual rod or sword so much as are Church Officers but specially by the use of the temporal sword as our Civil Rulers who in their political way are here injoyned forcibly to take such corrupters and disturbers of Religion as well as of good manners Secondly That such taking of such Foxes is in the nature thereof a special service to Christ Jesus as Mediatour and Political Head of his Church Yea and to the blessed Father and Spirit in whose name and to the Church it self also on whose behalf he may seem to speak not thus Take ye for me but thus Take ye for us the Foxes yea the least of them which may seem not to do so much hurt as others the taking of all sorts of such Foxes then who by their tenents or practises do hurt and spoyl in the Churches or the restraining curbing and punishing of them in some external forcible way this must needs be very acceptable service to the Lord. So Numb 25. 11. 1 2 6 7 8. verses compared that extraordinary act of zeal in Phinehas corporally punishing not merely an act of corporal fornication which then was not of it self death though Adultery was but a joynt act of spiritual whoredome too in that Idolatry there mentioned which then was punishable with death by the civil Magistrate in an ordinary way Deut 13. 17. I say this that he did is by God reckoned under this head as for him or for his sake vers 11. while he was zealous for my sake and vers 13. because he was zealous for his God God then looked at himself as in a very special manner both concerned and respected in that service of Zeal All which places thus cleared may help to expound that Psal 2. 10 11 12. where the Kings and Judges of the earth are required to serve the Lord the Son Gods Anointed vers 6. Now this service being not injoyned them as men barely but as Kings even Kings upon the Throne Job 36. 7 11. compared It cannot be restrained to service in common with other godly persons but looketh also to Authoritative service as Civil Rulers Whence this Argument may be formed in reference to that before spoken All Authoritative service whatsoever of civil Rulers unto Christ is by command required of them For serve the Lord that is Christ is indefinite and so extendible to all such service also but as hath been before proved forcible restraint and punishment of corruptions in Religion by the temporal sword is one special part of such service therefore forcible restraint and punishment of corruptions in Religion by the use of the temporal sword is by command of God required of Civil Rulers And it must here further be noted to what times this Psalm must be referred the comminatory and threatening part of the Psalm vers 1 2 3 4 5. Peter applyeth to the times of the Gospel Acts 4. 25 26 27 as is that Psal 2. 9. by John Revel 2. 27. 12. 5. and 19. 15. The Instructive part of this Psalm as that vers 7. is by Paul applyed to Christs Resurrection Acts 13. 33. that verse 8. concerning the Heathen or Gentiles becoming Christs possession and the utmost coasts of the earth his Inheritance all will yeeld must respect the times after the partition Wall twixt Jewes and Gentiles was broken down and the Gentiles made the Lords habitation Ephes 2. this was the time to which that Now verse 10 11. looketh Be wise now ye Kings serve the Lord with fear Kisse the Son c. verse 12. namely thus risen and reigning as vers 6 7 8 9. do expresse So then it was not a Mosaical Injunction respecting the Kings of Israel and Judah who might be types of Christ but it is a command lying upon Gentile Rulers in the dayes of the New Testament to serve Christ with their Authority in restraining and punishing corruptions in Religion And the Argument hence is undeniable That Command of God which is expressed with peculiar reference to Gentile Rulers which should rule after Christs Incarnation that command must needs be of force in the dayes of the New Testament But this command unto Princes and Judges in their Authoritative way also to serve Christ is of that nature or is referred to the dayes of the New Testament therefore that Command is of force or bindeth in these dayes of the New Testament The Proposition is evident because the Commands of God must needs bind the persons respected and intended in those very commands The Assumption was before cleared So that the Conclusion remaineth undeniable and there wanteth not now a binding command of God requiring such Authoritative service of Christ by Civil Rulers as that is and was proved to be namely Authoritatively to restrain and punish such corruptions in Religion A second Reason of the Assertion is taken from the end to Reason 2 which the Civil Magistrate is appointed of God whether that end be more General or Special In the General he is appointed for the good of such as are under his subjection he is the Minister of God to thee for thy good Indefinitely Rom. 13. 4. whether that good be natural as life and safety of their bodies or moral as temperance chastity honesty and the like or civil as civil peace civil liberties mens Lands goods estates c. or Spiritual as the free passage of the Word and Ordinances of God the purity of all the worship of God and of the Doctrine and Discipline of Christ dispenced and the like Now if God make the Civil Magistrate the Minister of all this good to the subjects then hath he armed them with civil power in a civil way and by political meanes to promote that good of the Subjects and to rescue from whatsoever externally breaketh forth tending to impair that Good of the subjects and who seeth not that
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
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
Mahomet this also should be Christs Kingdom in a special respect because they tolerate all religious and amongst others the true Christian Religion Surely then by the Saints praises here for this authoritative service and subjection to Jesus Christ before mentioned it appears to be in the dayes of the New Testament not alone lawful but a praise worthie blessing of grace A fourth Reason of that assertion is taken from the zeale Reason 4 foretold to be in inferior Christians in the purest times of the Gospel whereby they should provoke civil authoritie to such a work as the use of the civil sword to curb and punish persons notoriously guiltie of corruptions in Religion Zacharie prophesieth of times when those both of the ten and of the two tribes shal be brought on to Christ and their Rulers with them whence such holy mourning of that Tribe of Shimei and of the other families yea and of all the land together with that of the inhabitants of Jerusalem Zech. 12. 10 12 13 14. compared and as that in the people so in their Rulers those of the house of David mourn over Christ crucified also verse 10. and are such as the Godly can safely confide in vers 5. 6. Now in that very day and time when it should be thus with them as the Lord will purge them by the bloud of Christ from their sin Zech. 13 1. so in the same dutie shal they be all zealous to purge the land from all corruptions in Religion which may provoke the eyes of Gods glory Zech. 13. 2 1. and if notwithstanding exemplary punishments that way mentioned verse 2. Any under pretence of the name or of ground from the word and counsel of God shall hold forth false Doctrine then as verse 3. If any shall yet prophesie or speak lies in the Name of the Lord his father and his mother that begot him shall say unto him thou shalt not live for thou speakest lies in the Name of the Lord and to shew that it is no rash threatning of capital punishment for such false Doctrines they will be active also to bring them to condigne punishment for so it followeth His father and his mother that begot him shal thrust him through when he prophesieth Nor can these punishments of corruptions in Religion in persons notoriously guiltie thereof be meant of punishments immediately Divine by some immediate stroak of God or Christ for the father and the mother in some cases thrust them thorough verse 3. In other cases they are branded and wounded in the hands by their friends verse 6. Nor yet are they ecclesiastical punishments or censures here spoken of for what have Churches or any Church members as such to doe to slay persons or to thrust them through or to inflict upon any delinquents visible corporal punishments such as leave their marks in persons hands as verse 3. and 6. expresse Nor yet are these corporal punishments of such persons meerly aeconomical and parental corrections of their children in a private way unless any will say that even in times wherein godly civil Rulers who put forth their civil power of the sword against open enemies Zech. 12. 5 6. are to be had and made use of godly parents may execute death upon their children for holding corrupt Doctrines without making use of civil authoritie for that end It remaineth therefore that the punishments here mentioned are such as are of a civil and political nature by the use of the authoritie of the civil Magistrate whereas even godly parents and friends shal be active and shal in a sense punish them after that manner of witnesses against them having been convented convicted and censured by lawful civil authority alluding to that Deut. 13 6. where when a man or womans son or daughter c. should be themselves corrupt in Religion and seek to corrupt others they were not to conceal or spare him but they were to kill him verse 9. which is expounded by that following Thine hand shall be first upon him to put him to death and afterwards the hands of all the people which is further expounded in a like case of capital punishment of a persons worshipping Idols c. Deut. 17. 2 3. As he must die for it upon legal proof ver 5. 6. so verse 7. It s said The hands of the witnesses shall be first upon him to put him to death and afterwards The hands of all the people So that a private man or woman in such cases did regularly stone and kil another as giving in casting evidence against him for his fault and then as witnesses by order of that politie did cast the first stone at him and so killed him and as much and no more is here held forth as orderly in the dayes of the Gospel This use therefore of the coercive and vindicative power of civil authoritie in matters of the first Table is the more observable as that which wil be called for by the Saints in the best times and likewise exercised by godly civil Rulers even when the Jewes shal come home to Jesus Christ and observable it is who it is that ingageth that these things shal be so done even the same Jehovah mentioned Zech. 12. 1. Who saith verse 10 That he will powre out the spirit of grace and supplication upon them and they shall look upon me whom they have pierced and they shall mourn for him which John applieth to Jesus Christ the Son of God John 19. 17. and Rev. 1. 5 6 7 This same Jehovah saith Zech. 13. 2. I will cause the Prophets and the unclean spirit to depart out of the land By Prophets are understood such as vers 3. Prophesie lies in the Name of the Lord. By the unclean spirit is meant that pack and knot of corrupt Teachers which then shal arise to hinder that glorious work of the puritie of the Religion of these times by their several false Doctrines so 1 John 14. 1. Trie the spirits namely the Teachers or the Doctrines of your Teachers and every spirit that confesseth c. That is every Teacher that so confesseth figuratively noting the effect for the impulsive cause every Teacher and the Doctrine he teacheth cometh from some spirit either pure and holy as is the holy Ghost or unclean and impure as is the Devil Hence corrupt doctrines called doctrines of Devils 1 Tim. 4. 1 2 3 4. Now Christ here ingageth to curse his peoples land to be rid of these false Teachers so that so far as political Governours in the civil sence of the converted Jewes shal rid their land of such false Teachers whether they doe it by banishment or death according to their several demerits the Lord Jesus owneth their juridical vindicative acts as his acts he causeth this That Government is Christs Government as John phraseth it Revel 11. 15. he banisheth when they do it he killeth them and thrusteth them thorough when they do it or if their punishment run not so high but
17. and that way rather to have encouragement from Pagan Rulers would be to comply with them in the wayes of their prophanenesse and heathenish outrages and abominations which God forbid 2. As the Civil Powers in or with Christians are ordered of God for there is no power saith Paul but is of God meaning especially civil power Rom. 13. 1. and as every soul by vertue of that word is also to be subject in all lawful things to Higher Powers amongst Christians and exercised by Christians so Anabaptists themselves will acknowledge that Rom. 13. 4. taketh in the Christian Magistrate as bearing Gods Sword and being Gods Minister for Civil vengeance against evil doers against the rules of the second Table and so the case is yeelded by them that the place in Romans 13. looketh at the Christian Magistrae also 3. Those Rulers to whom what is here spoken touching their Magistratical work doth best agree and by whom it is best performed they must be here principally intended by the Lord but to the godly Christian Magistrate the Magistratical work here mentioned doth best agree and by him is it best performed therefore the godly and Christian Magistrate is here principally intended As for instance Rulers are not a terrour to good works but to evil who maketh more conscience of this order of the Lord the highest Ruler then the Christian godly Magistrate who is wont else to fulfill that so fully and faithfully unto the Christian and godly Subject if thou do that which is good thou shalt have praise of the same who is actually and effectually the Minister of God for thy good the Best good as well as other Inferiour good of the Subject so properly as the Christian godly Magistrate Who maketh conscience but he to come up fully and regularly to that also vers 4. he is the Minister of God the Avenger to execute wrath upon him that doth evil A second Answer to the Objection from Esay 11. is That Answ 2 the just execution of offendors by the Civil Magistrate is not doing of hurt to any but a meanes in it self of good yea as to others who hear and fear and learn to do no more so wickedly so sometimes is it sanctified of God to the good of the delinquents themselves who are corporally punished by them as some in the dayes of the Gospel who shall be punished by their Christian Rulers shall acknowledge it to Gods praise Thus was I wounded in the house of my friends Zech. 13. 6. This is crosse to that Rule Judge nothing before the time Object 11 1 Cor. 4 4. It is spoken in opposition to rash censuring of others according Answ to that Matth. 7. 1. Judge not that ye be not judged but Paul never intended that no matters of a sacred or civil nature should ever be judged of by such as were called thereto of God but all left unmedled with to the Judgment day for 1 Cor. 5. 4. he chargeth in Church matters that the Church proceed to censure the incestuous person and 1 Cor. 6. 1 2 3 4 5. he would have some of the Saints to be chosen by them to judge in their civil matters amongst themselves the rather because the Saints shall as Assessours judge the world at the last day A second Instruction from the premises is that surely then persons in Civil Authority are in duty bound even as they are persons in civil Authority under God and Christ as they are Ministers of God to indeavour the exact knowledge of his Law Word and Rules as other under-Rulers are to know the Lawes of their Soveraign for if they must restrain and punish what is crosse to those Rules they ought to know the Rules else how should they know what is crosse to the Rules of the Word or before they punish the same how will they be able to use such means of conviction of offendors against those Rules as God requireth God put this principle into the heart even of Artaxerxes that such as knew the Lawes of God should be set in Authority to punish such as did contrary to the Law of God Ezra 7. 25 26 27 28. compared God by Jethro counselled that Rulers should be men of Ability even in Scripture as well as other Lawes and learning Exod. 18. 21. and Deut. 1. 13. compared the book of the Law was ever to be with the Rulers set over Gods people Deut. 17. 18. Josh 1. 7 8. Esay 32. 1 2. 33. 6. wisdom and knowledge in such as rule is the stability of their times It is Gods Ordinance to Gentile Rulers that they should be wise and instructed even in the things wayes and words of God Psal 2. 10 11. Pagan Rulers indeed whilest Pagan do not know the Word and so cannot so well punish what is crosse to it but of right and duty they are bound to know both A third Instruction hence is that if such corruptions in Religion are to be so restrained and punished by highest Civil Authority then are highest Civil Authority which chiefly require such punishment to be executed to make Coercive Lawes about matters of Religion For if so to punish then in an ordinary way to do it either by vertue of some political Law established and promulged for that end and then the case is granted or else without such a Law and then way is made to bring in Arbitrary and tyrannical Government Yea when a Civil State doth agree in such or such matters of God to be guided by the Word of God and necessary deductions thence what punishments to inflict upon such or such corruptions in Religion Now that which is materially considered the Law and Word of God yet formally considered as thus politically ratified and promulged It is so far forth of the nature of a political law and doth but strengthen this Conclusion That what a Civil State must punish they must make political Lawes for that end in that extraordinary case Moses without a law must punish that blasphemer Leviticus 24. 11 12 13 14. but in reference to ordinary execution of Justice that way for the future God biddeth Moses to promulge a solemn Law in Israel that whosoever blasphemeth the name of the Lord shall surely be put to death vers 15 16. Touching this particular 1. we distinguish of Civil Magistrates 1. Civil Magistrates are considered either Indefinitely or in a limited sense Indefinitely considered they are the Ordinance of God the Civil Powers that be are ordained of God there is no power but of God Rom. 13. 1. yea they are of Christ under whom they rule and by whom they decree whatsoever Justice they do decree Prov. 8. 15 16. by me who that is is explained vers 30. then I was by him and I was daily his delight and vers 31. Rejoycing in the habitable part of his earth c. by this essential wisdom of God Princes decree Justice whether just Lawes against evil doers or just censures according to those
Lawes he is King of kings and Lord of lords 1 Tim. 1. 15 16 17. Rev. 17. 14. 19. 16. if considered in a limited sense under this or that form of Rule or Magistracy whether Monarchical Aristocratical Democratical or mixt of Aristocracy and Democracy so it is a humane creature as the Greek termeth it 2 Pet. 2. 13. 2. Civil Magistrates are considered either as rightly ordered according to God or as some way defective to his order Regulated Magistrates ordered according to the Rules of God and Christ whose Ordinance they are and by whom they rule they are well versed in Scripture Deut. 17. 18 19 20. men of choyce Abilities for wisdom and understanding yea even in the things of God Exod. 18. 21. Deut. 1. 13 compared such as fear God ibid. such as rule in Gods fear 2 Sam. 23. 3 4. such as do spiritual homage to Jesus Christ Psal 72. 10 11. are spiritually wise and well instructed Psal 2. 10. Kisse the Son with the kisse of faith love and obedience verse 12. serve him vers 11. not as men only but as Kings and Judges Are nursing Fathers to the Church Esay 49. 23. are brought to the Church to joyn with it Esay 60. 11. stoop to the Government of the Church as members of it Esay 49. 23. bring the glory of their Authority to the Church Rev. 21. 24. thereby to minister every way in way of protection preservation and establishment thereof Civilly in peace and purity of doctrine and discipline and the like Esay 60. 10. 1 Tim. 2. 1 2. every way in their political manner Ministers even to Gentile Churches such as that of Rome was for its good Rom. 13. 4. and a terrour not to good works but to evil Rom. 13. 3. In this respect it s so far from truth that a godly man and member of Jesus Christ should not be a Magistrate when yet godly Moses Joshuah David Asah Jehoshaphat Hezekiah Josiah Zerubbabel Nehemiah and others of old were and so in and after Christs Incarnation was Joseph of Arimathea Joh 19. 38. so was he Joh. 4. 46 53. compared so was Cornelius Act. 10. 2. and Sergius Paulus Acts 13. 7. 12. compared that Eunuch Acts 8. 27. 37. compared Erastus Rom. 16. 23. c. that according to Gods rule such an one should be the only man for that office The Conclusion in special wise respected regulated Magistrates and not so much such as are defective to their supream Lords order and rules and sundry wayes grosly transgressing the same 3. Civil Magistrates are considered in the perfection either of the Essence of their Magistracie or of their Magistraticall Operations In the former sence Pagans and other Rulers not regulalated according to Gods Rules and perfect Rulers and have a perfect right to establish true Religion and to make good our Lawes to that end Albeit for want of light they know it not or for want of a better heart they doe it not According as out of the like defects they establish not many wholsome Rules and Lawes of civil Honestie and Iustice albeit as Rulers they have a power to doe it In the latter sense if regulated they are compleate if not regulated then in so farre forth sundry wayes imperfect and deficient Secondly we distinguish of Kingdoms or Common-wealths in which they rule They are either greater or lesser the Rule concerneth both alike Again they are either Pagan not intended in the point or Christan and these again either more pure and better squared according to Gods rules whose they are or they are more corrupt and Apostatizing from truth or from purity and power in Religion that point reacheth both Again these corrupter States are considered as so corrupt either in the body of the Spirituall guides thereof or in the body of the People or in both Neither the one nor the other are in Religion excluded the point Thirdly we distinguish of Legislative power in matters of Religion It is either Absolute and meerly Soveraign and so onely God and Christ is Law-giver unto his people both for matters of Religion and Righteousness Piety and Honesty First and second table Jam. 4. 12. There is one Law-giver Esay 33. 22. The Lord is our Law-giver Or it is subordinate and subservient and in a way of conformity and respect to the Laws of God already made by God and so as men may be Kings and Judges though in other respects the Lord alone be King and Judge Esay 33. 22. so may men also make just decrees be Law-givers Again Law-givers are considered either as Infallibly and immediately inspired such a one was Moses Numb 21. 18. or as bound indeed to the Rules of God which are of Infallible Inspiration but not alwaies Infallibly caried out according to those Rules and so others in highest place are Law-givers as where those Jewish Rulers long after Moses time with whom the civill Scepter was they were Law-givers and long after Davids time and Solomons who had their inspirations so far as the Scepter or Higher Civill power departed not from them a Law-giver was among them Gen. 49. 10. Prov. 8. 15 16. These Humane just decrees of highest Civill Rulers are by Christ Again there is a power simply Ecclesiasticall respecting the decent and orderly carrying on of the worship of God according to generall Rules of the Scripture and the prescripts of holy prudence left to the Churches liberty 1 Cor. 14. 40. though these constitutions are not so properly Laws but rather are Ecclesiasticall directions of order and decorum about externall Rites and circumstances of worship which we grant there is a Nomothetique power about matters of Religion which is meerly Politicall and Civill to which the conclusion looketh There is a power supposed which is mixed that is partly Ecclesiasticall and partly Civill which some give to the Pope as do some Papists some in name Prostestants do give to Christian Princes but this confusion of the two powers and swords we deny to be from the God of Order Fourthly we distinguish of Laws about Religion They are considered either materially or Formally Concerning such Lawes materially considered they are either of such things which are manifestly cross to divine Laws which are the onely Authentique and presidentiall Laws condemned in Jereboam and other wicked Princes 1 Kings 12. 28. to the end of such Laws see allso Hos 5. 11. Or they are Humane Sanctions of the Laws of God and of that which is according to those Laws which we assert Secondly Things according to the Word properly respect either Fundamentalls or Circa-fundamentalls matters bordering upon Fundamentalls and circumstantially in Religion or matters respecting Religion of greater or lesser weight we would not exclude either from being materialls of Humane Civill Sanctions 3. Matters of Religion are either such as are manifestly in the Word or such which though in thmeselves in the word and grounds of it yet not so clearly but very disputably the regulated