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
THE CIVIL MAGISTRATES POVVER In matters of Religion Modestly Debated Impartially Stated according to the Bounds and Grounds of Scripture And Answer returned to those Objections against the same which seem to have any weight in them TOGETHER WITH A Brief Answer to a certain Slanderous Pamphlet called Ill News from New-England or A Narrative of New-Englands Persecution By JOHN CLARK of Road-Iland Physician By Thomas Cobbet Teacher of the Church at Lynne in New-England Take us the foxes the little foxes which spoil the vines c. Cant. 2. 15. Rulers are not a terror to good works but to the evill c. Rom. 13. 3. This Treatise concerning the Christian Magistrates Power and the exerting thereof ' in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be printed as being very profitable for these times Feb. 7th 1652. Obadiah Sedgwick LONDON Printed by W. Wilson for Philemon Stephens at the Gilded Lion in Paul's Churchyard 1652. TO THE RIGHT HONOURABLE OLIVER CROMWEL Captain General of all the Forces of the Commonwealths of England Scotland and Ireland Grace Mercy and Peace be multiplied THrice noble Sir whom not Man alone hath honored with greatest dignity of highest Military Command but the God of Glory also hath dignified as with peculiar Interests in his speciall Grace and Favour in Jesus Christ and with an abundant measure of the saving Graces of his blessed Spirit so with a glorious and prosperous success in all your weighty undertakings let it not seem overmuch boldness in me who am a stranger to you by face that I send forth this following Discourse into the world under the shadow of your Lordships Name It seemeth according to our best intelligence here that the subject of this Discourse beginning to grow the great controversal business of these polemick times your Honour with some other of the Lords Worthies in England have expressed some desire of yours that something might be spoken thereunto Now I having begun to do something that way formerly and though the most unworthy of any such respect from such choice Favourites of the Lord being often moved by some of our honoured Magistrates and reverend Elders here to present it to publique view I began to conclude that it might be now seasonable so to do And although I were a very babe in comparison of others for abilities and wisdom to manage so weighty a cause of the Lord yet I remembred him that said Out of the mouthes of babes and sucklings thou hast ordained strength that thou mightest still the voice of the enemy and the avenger so that I was incouraged not alone to put forth this discourse but to make use of your Lordships Name therein Besides we receiving certain information Renowned Worthy of your dear respects to the Churches here as also to our Civill State which I trust New-England doth not nor ever will forget even your cordial appearing for us who are so much subject to the reproach of tongues at so great a distance together with your charitable frequent expressions of the good opinion you have of us This also Right Honourable the rather moved me as a Member of this Polity even in way of Gratitude to dedicate to your Excellency this Apology for Civill Christ an Governments why they ought in their Civil and Political way to restrain and punish abuses and enormities even in matters of the Lord of the Church You truly noble and valiant Sir have quit your self like a man of God in managing your Military weapons in defence of the Civill State in England against all opposers of them for their exemplary acts of Justice which they did both upon delinquent Statesmen and as they are called Churchmen too even the Prelates and their retinue Yea you have to your utmost in your Military way managed that cause at first covenanted by the State which was not alone the bringing of all sorts of Delinquents to their condign punishment but the reforming of matters of Religion in Engl according to the Word of God the pattern of the purest Churches wherfore right worthy Sir what you have fought so many bloody battels for in the field now stand couragiously and plead stoutly for it in peace Israels General Joshuah was not more famous for his prowess victories over the Canaanites in the field than for his care of setling Religion in the people acding to Gods mind when the War was ended witness those memorable passages that way recorded Josh 23. chap. 24. King David is renowned for the like care who after the inhabitants of the land were given into his hand and the land was subdued before the Lord and his people 1 Chr. 22. 14. Now saith he set your hearts and souls to seek the Lord your God and arise and build his Sanctuary c. And chap. 27. he gathereth the chief Civill and Military Commanders before him and ver 8. he chargeth them all in their severall places callings and conditions to keep and seek for all the Commandements of God and he joyneth with him in special the chief Commanders of the Army in a Civil way to help on the Work of Religion and of the Church mentioned 1 Chr. 25. 1 c. Let not therefore the least thought arise in your Noble breast Right honorable Sir that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you to meddle in such matters or to maintain things of that nature But let Holiness and the defence and maintainance thereof be written upon your hors bridle as it will be upon theirs whose Conversion we are even waiting for Zach. 14. 20. Who will be presently up in arms for Christ and his cause against which they were so long hardened That returning Shulamites Portraiture is represented by the company of two Armies Cant. 6. last of whom more also is spoken Zac 12. 5 6 7 8. Jesus Christ himself is represented as the Generall of the Field and owning the godly Souldiery as his Army who in a cause of Religion shall by the dint of the sword be instruments to bring Antichrist and his Abettors to their deserved ruin Rev. 17. chap. 19. Yea but could not Jesus Christ destroy them by his own immediate hand and is not his Truth and Word of force to overthrow all that is contrary to it Yea verily yet is it the will and pleasure of Jesus Christ by humane externall forcible means to restrain and punish such offendors in matters of Religion wherefore neither the State nor Souldiery of England have any cause to repent of their Covenant Ingagements in their several respective ways to endeavour the bringing it about that Religion there may be reformed according to the Word of God and the best patterns of the purest Churches Nor hath the State of England any cause to retract any wholsom penall Laws which they have made the 2. of May 48. or since against so many blasphemous and false Doctrines and
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
to his Soveraignty to purge out Church corruptions he now doth by his Vicegerents hands mediately Secondly It is answered he that was God and man who acted did act thus in a mixt way not onely as God but partly also as Man as man he gathered up the small cords as man he twisted them and made a scourge of them as man he laid on with his bodily hand in such sort as thereby to drive the beast-sellers out of the Temple herein therefore imitable in such mere humane acts by men of place Like acts for substance were put forth by David a man of place before Christs coming in the flesh and if typical in David yet verified partly in Christ as the son of David and so as man Yea the reason here suggested by the Holy Ghost to the Disciples as justifying Christs act namely the zeal of Gods house Joh. 2. 17. it must needs be yeelded to be an apt and just reason suitable to the act as the reason therefore is appliable to Christ as man the Antitype even as it was to David the type so is the Act grounded upon that reason and justified by it in the same way appliable to the Antitype Christ as to the type David Christ could have cast out these out of the Temple by a word of his mouth as he did cast Devils out of living temples of his peoples bodies or as he cast down those who came to take him Joh. 18. or he could by a Judicial cord have punished them spiritually as when he bid them fillup the measure of their fathers sins Matth. 23. 32. but he chose to act in such a humane way imitable by others thereunto called Secondly If any object that it was extraordinary in Christ as Object 2 man then to restrain or punish abuses in Religion in any forcible and corporal way I answer Admit it were so 1. Yet at least the act it self of such Answ outward restraint and punishment of abuses in Religion must needs be in it self that whereon the Image of Christs zeal is enstamped that which is in it self good and allowed of God in special wise for else Christ could not at all have acted thus without sin and if in it self it be of that nature why not imitable by such as are thereto called of God to do that in an ordinary way which he did in an extraordinary Secondly Be it that it were extraordinary in Christ as man to act thus so was Phinehas his act of killing Zimri and Cosbi Numb 25. 7 8. and Samuels in hewing Agag in pieces 1 Sam. 15. 33. and Elijahs slaughter which he made among Baals Priests 1 King 18. 40. yet it must be yeelded that there must be some who by office might and should in an ordinary way have punished such filthinesse murthers or Idolatries the Lord not using to stirre up any to an extraordinary way to do any such like acts but in the defect of acts of ordinary power and so here the same Spirit which stirred up them to supply that defect of the acting of ordinary power by extraordinary motions and acts did also stir up Jesus Christ in an extraordinary way to restrain and punish these corruptions in Religion which the present Civil power in duty unto the Lord as his Ministers ought to have restrained and punished and so to have revenged the Indignity therein done to the Lord whose house was so profaned According to that Rom. 13. 4. but they failing in their duty this way the same Spirit of zeal that stirred up David his type in the corrupter times of Saul to be vindicating such indignities against the Lord stirred up Christ his Antitype to do like work for substance in those corrupter times upon which he was cast Nor was this an extraordinary supply of the defect of ordinary Ministerial and Priestly power considered as Priestly and Ministerial for what had they to do as such with external and corporal restraint and punishment in any ordinary way in that way if Peter use the sword he must perish by it Matth. 26. 52. but it must needs be a supply of the defect of Magistratical power which in an ordinary way maketh use of the sword or whip or like instruments of corporeal punishment and vengeance Rom. 13. 4. rather then such like abuses in Religion shall not be in an external coercive way curbed and punished Jesus Christ himself will do something extraordinary to supply that defect So far is that from being Mosaical Jewish and much lesse tyrannical work outwardly to restrain and punish such abuses in Religion for which yet conscience to the Word might be pretended as that Law Deut. 14. 24. 25 26. might be for these that Jesus Christ thought it fit to become himself to put forth his hand to so good and blessed a Work when those whose duty it was to do it would not discharge their trust And now having thus far waded to find out some part of Gods Counsel in this famous History of Christs purging the Temple I shall leave the same to the Judgment of the godly wise The Thesis and Position which I shall propound to be cleared and confirmed from the Scriptures shall be that which before I hinted namely That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are called thereunto Now for the better Handling and the more full discovery of the truth of this point we shall first propound some distinctions 2. Lay down some conclusions about it 3. Confirm the point from Scripture 4. Draw three or four Corrolaries thence Touching the first 1. Corruptions in Religion are either Dogmatical or Practical And these again are either such as are more grosse and strike at the very fundamentals or vitals of Religion whether directly or collaterally or such as are of a more circumstantial and lighter nature Again Corruptions in Religion are either such as are secretly taken up and imbraced and so kept close in the minds and hearts of persons or such as come under mans kenne and view being outwardly expressed in word writing Action or the like And these again which come thus into open view are either such as are held forth with meeknesse peaceablenesse and real expressions of cordial readinesse to lay them aside and reform them upon better information or such as are carried on in any insolent and turbulent way or with expressions of contempt of Civil or Church order 2. Restraint and punishment of these is either that which is merely and immediately divine or that which is mixt partly divine partly humane in respect either of the agent or manner of Acting or that which is properly in the nature of the act person and manner of Acting Humane And this is either Political which is carried on in a civil way and by political means or Ecclesiastical which is carried on in a Church way and by Ecclesiastical meanes 3. A Call of God to restrain and punish
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
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
be in some part onely of their bodies as in their hands or the like yet he saith of it that it shall be a means of good to some so punished corporally vers 4 5 6. thus was I wounded in the house of my friends A fifth Reason is taken from the publick evil removed and Reason 5 good attained on the one hand by the due use of such power and the sad mischiefs attending either the want or grosse neglect thereof on the other hand When Idolaters are commanded to be stoned Deut. 17. 2 3 5 7. its added so shalt thou put the evil away from among you and as evil is removed hereby so is good attained both moral Deut. 17. 10. All Israel shall hear and fear and do no more any such wickednesse and civil good as that in outward estate as when theirs was impoverished by that drought and famine yet upon the execution of Justice upon those Idolaters reparation is therein made by that ruine 1 King 18. 40 41. also that of Civil peace 2 Chron. 14. 3 4 5. Therefore the Kingdome was quiet before him Again what a deluge of evil overfloweth all where the use of such power is wanting or neglected thence that Idolatry in Israel when no Supreme Magistrate no King in Israel Judg. 17. 45 6. thence such corruption in Church discipline as the consecration and administration of that hedge Priest vers 12. and Chap. 18. 1. compared and as mischiefs arise thence in spirituals and Ecclesiasticals so also in temporals for when none is found to stand in the Gap and Authoritatively to make up the hedge which is broken by such prophanations of Gods holy day and holy things and lawes then cometh an inundation of ruinating Judgments upon that State as Ezek. 21. 25 26. compared with vers 30 31. yea and as mischief to State and Church in general so to corrupt and indulgent Rulers in particular as also to their houses What mischief came upon that indulgent Judge Eli for his too grosse connivence at such corrupt customes in Religion as well as at other lewd pranks of his sons read see and consider 1 Sam. 2. 22 23 24. with 27 28 29 c. A sixth Reason may be taken from the unwonted dispensation Reason 6 of Gods providence when the zeal in the ordinary Ministers of Gods vengeance faileth this way he stirreth up zeal in others in a more then ordinary way to execute such vengeance as when Ahab faileth to punish such abuses in Religion Elijah is stirred up to do it 1 King 18. God would have it some way done so far is he from prohibiting the doing of it The last Reason may be taken from the examples both of such as have acted this way by the light of grace and are commended Reason 7 for it in Scripture and of others who being themselves Pagans yet have done somewhat this way by a mere common light at least of Nature and Nations Of the former sort read that of Moses Exod. 32. 20 21 22. and that of that general assembly of the Tribes at least in their Heads and Representatives recorded to their honour Josh 22. 10 11 12 c. unto ver 34. besides that of Asah 2 Chron. 15. 12 13 16 c. and of Jehoshaphat 2 Chron. 19. 3 4 5 6 7 8. and of Josiah 2 Chr. 34. 33. vers 4. with 2 King 23. 20. and of Nehemiah Chap. 13. 21. and that of the converted Kings in the dayes of the Gospel who as they shall hate the corrupt and false Church-state of Rome so shall they execute corporal vengeance of God upon that Whore Rev. 17. 16. Of the later sort we need not instance in Numa's Lawes against the use of Images in any religious way or in others in the Roman or Grecian States since scarce any Pagan State whatsoever but have enacted and executed Civil punishments upon the despisers or depravers of their gods or of the worship or worshippers of Dan. 3. 1 2. c. them which though it shew the miserable fruits of mans Fall in this their misguided and misplaced zeal yet by these ruines we may judge that it is a principle deeply engraven in mans heart that as there should be some to rule and some to be ruled some God and some worship of that God so by the Law of Nature and Nations there should be the external exercise of some external coercive power in cases of prophanations and abuses of the name and worship of that God who is to be adored And let none now object that such Authoritative acts in Object such persons were typical For 1. We speak not of David and Solomon and such Answ like but of others and will any say that Moses in his Act or the Heads of the Tribes in their act or Nehemiah in his act that these were types of Christ we might have instanced in the Judges in Jobs time that corruption in Worship as the worship of the Sun or Moon c. was an Iniquity to be punished by the Judges so our last Translation rendreth that place Job 31. 26 27 28. yet were not those Judges types of Christ 2. Those Worthies mentioned did exercise power in matters of the second Table also yet not therein Types of Christ for then the substance being come the shadow vanisheth and so all Civil Power and Jurisdiction in matters of Righteousness as well as Religion would be turned up by the roots 3. Those zealous Acts of the converted Kings against all superstitions and the fomentors and Abettors of them prophesied of Rev. 17. 16. can under no pretence be called Old Testament types or Old Testament Zelots The point propounded being explained in the Distinctions and Conclusions before laid down and being thus confirmed we shall now consider of some doctrinal Instructions arising thence 1. Then if this be so It serveth to refute and remove many Object pretences aod answer many Objections tending to undermine the Coercive Power of the Civil Magistrate in matters of Religion Such as these following 1. If you grant Magistrates such Coercive power in matters Answ of Religion you will make them Church Officers The second Conclusion denyeth to them any way of exercising that power which is properly Ecclesiastical allowing them only a Civil way of doing what they do in matters of Religion When Church Officers with the Church do Ecclesiastically punish one of their members for that which is also a civil offence as when they cast him out for lying drunkenness Incest c. they are not therefore Civil Officers because they do it in their own proper way namely Ecclesiastically So when Civil Courts censure persons for heresie schisme c. which also is an Ecclesiastical offence they are not therefore Church Officers because they do it in a Civil way and as it is a breach of humane Lawes made against the same and as it tendeth to break civil peace In the one Court they are censured as matters of the Lord properly in
respecting Christ our blessed Prophet and high Priest and Counsellor Esay 9. 6. Which Prophet whosoever shall not hear shall be destroyed from his People Acts 3. 22 23. But respecting the Ministers of the Churches of the Gospel from whom the mind and sentence of God in controversall cases is to be sought by all sorts and being found is to be followed by all sorts whence that by allusion to the Priests under the Law yet respecting the time of the Gospell Ezek. 44. 23 24. And the id est the Priests shal teach my People id est Members of Churches whether Civill Rulers or Subjects the difference between the clean and unclean and cause men to discern between clean and unclean And in controversie they shall stand in Iudgement and they shall Iudge it onely with this limitation According to my Iudgements where by Judging he intendeth the Ecclesiasticall Judging which appertaineth to Church-Officers and not a Civill and Politicall Judging which is peculiar to the Civill Magistrate of which more anon Conc. 3. That Civill rulers are to call upon the Ministers of the Churches under their Jurisdiction to expound the whole Counsell of God to their people especially about such matters of Religion or of the Church as they are by Law to Establish Hence that Act of Iehoshaphat sending abroad the Priests and Levites to teach those Cities the mind and Counsell of God what was according or repugnant thereunto before he sent out Civill Judges to deal in their Judiciall way with them concerning matters of that nature 2 Chron 17. 7 8 9. compared with Chapter 19. 4 5 6. Conc. 4. That in all matters of Religion or of the Church the Laws which Civill Authority do establish they must establish them by and with the consent of the people either in themselves or their representatives this strengthning their Politicall Laws that they bind Scientes Volentes As Asah willing to make a binding Capitall Law about Religion by his Authority he summoneth the people with whose consent it is made 2 Chron. 15. 9. He gathered all Judah and Benjamin c. and they decreed that vers 13. That whosoever would not seek the Lord should be slain So Jonah 3. 4. It s said the people believed the Lord and proclaimed a Fast but vers 7. that business of the decree for the Fast is applied to the King as his Act by the consent of the Nobles or chief heads of the people and so representing the people by the light and Law of Nature these Pagan Ninevites learned this to be an orderly way of making such like decrees in such like matters of Religion it self whence also was that course taken in the case of a coercive Law to be made about a business of Religious worship for the matter of it allthough in the form of that worship to be decreed of it were devilish It is to be made by the representative Estates of the Persian Kingdom which being a Kingdom was then to be established by the King Dan. 6. 7 8 9 The rulers of thy Kingdom the Officers and Governors the Counsellors and Dukes have consulted together to make a decree for the King and to establish a Statute that whosoever shall ask a petition of any God or man for thirty dais save of thee O King he shall be cast into the Den of Lions Now O King confirm the decree c. When Iehoshaphat was to make that Order about the particular matter of Religion He consulteth with the people 2 Chron. 20. 21. And When he had consulted with the people he appointed singers unto the Lord and that should praise the beauty of holiness as they went before the Army and to say Praise ye the Lord for his mercy indureth for ever Which may serve to take off that offence of some against politicall Laws to be made this way because it will be a forcing of Christian people in matters of Religion since the Laws which are made that way are virtually and interpretatively made with their own free consent As made either by their own free consent personally if not too great a body to be ordinarily called together in one Assembly or at least by their own free consent in their Representatives where the body of the people eannot ordinarily be called together to debate such matters or express personall consent to the Laws which Civill Authority do make about matters of Religion or of the Church which are in themselves doubtfull and not meerly made so by mens wiles and Satans sleights They must be made with great latitude and tender respects to such as are really and truly tender in conscience even Politicall â—hepheards must not over-drive their Flock and such Lambs would be carried in their armes A fourth instruction from the Premises if Civill Authority are so to restrain and punish such matters then are they in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not Else shall they sin in a high degree in censuring Politically that as contrary to the word of which they have no right nor power to determine politically either one way or other Job who was a right godly man Job 1. 1. and a man of chief Civill rule in this Country as chap. 29. 7. he had a chief place in the Gate in the seat of Judgement verse 9 even Princes kept silence when he was to speak He Judicially delivered the Fatherlesse verse 12. Brake the Laws of the wicked verse 17. and verse 25. I chose out or as the Geneva Translation hath it I appointed out their way and sate as a King in an army as the Generall of the Field hath with his Councill of War being the highest Military power chief Military Judgement both what Military Orders to make about the common Souldiery and what courses are most advantageous or disadvantageous to the good of the whole or what acts of the Souldery are to be punished or contrariwise incouraged and what particular rewards or punishments such or such particular facts of the Souldiery deserve in way of subordination and conformity unto the Laws of that higher Civil power whose Military Ministers they are so have highest Civill Authority in religious States the like highest politicall Judgement what acts of the outward man respecting Religion are to be incouraged or discouraged in their subjects and in what way and what orders to make for that end so as in way of general conformity and subordination to the Laws of God and Christ whose Ministers they are and so as may be warranted from the Word of God either expresly or by just consequence Job did not leave every one under his authority to chuse what way themselves pleased or judged the best either in matters of Religion or of Righteousness but he in his authoritative politicall way determined that for them he appointed and chose out their way Nor doth he mention this as any injustice in
who must say why doe you thus unclean practises respecting the flesh may be punished but unclean spirits and doctrines must be suffered in the Land they would not have such as rob and spoyl others of their goods escape but it s no matter what havock any make of Church Ordinances Privileges and Liberties by any Tenents of theirs If they rob us of the Law and the Prophets and take away a great part of the holy Scriptures which was all given by Divine Inspiration and is profitable for Doctrine for Reproof for Isa 49. 23. 3. 7. Rom. 13. 3 4. Correction for Instruction in Righteousness or if they plunder and strip us of the office Political power and care of the Churches Civil Nurse-fathers Physicians and Shepherds for their best good none must punish them for such like outrages And if at a dead lift Magistratical power be with much ado permitted to come within the range and reach of the first Table yet they will have it under so short a tether and lay such strong chains and heavy bolts upon it that it s there rather as in its prison than any way as in its privileged place they shall be permitted to punish Witches Sorcerers and Inchanters else say they what mischiefs will befal our Estates Families and Bodies But as for those good those white Witches that out of pretence of conscience bewitch souls Gal. 3. 1 c. to death by their inchanting doctrines let not Civil powers meddle with them Men of our times will not speak these in so many words but in their tenents and practises they speak in effect as much But good Reader be thou ware of such false Prophets that come in sheeps clothing will carry it towards thee as fruitful and Matth. 7. 15. spiritual Christians as humble meek gentle harmless self-denying mortified persons for a season till they have attained their ends will tell thee it is new light what the Spirit revealeth to them it is the tenderness of their consciences which maketh them scruple such and such things which others have long held c. And all this while they are inwardly ravening wolves I hope pious Reader I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays That the Lord hath not left Christian regulated Civil Commonwealths without their respective ways of Authoritative Redress of such like mischiefs in Religion for which end read and consider in thy retiring hours and times this little Treatise and the Lord give thee understanding in all things Thine in Christ Jesus Tho. Cobbet The Method and scope of the ensuing Discourse concerning the Civill Magistrates Power in matters of RELIGION By way of Introduction THe example of our Head Jesus Christ Iohn 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion is opened and applyed in many pious and seasonable observations pag. 1. ad 6. That this act of Christ is presidentiall and imitable according to the judgements of the Godly Learned Pareus Bullinger Tossanus Marlorate Dyke Ainsworth Musculus Suecanus and Beza pag. 6. ad 9. 2. Objections answered pag. 9. ad 12. The Thesis and Position propounded to be cleared is this That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are thereunto called pag. 12. In handling whereof the Author first propoundeth some 1. Distinctions pag. 12. 2. Some Conclusions about it are laid down 1. Negatively what may not bee done this way pag. 13. ad 16. 2. Positively what may and must pag. 16 3. The main Assertion is explained pag. 16 17. And proved by Seven Reasons grounded upon Scriptures pag. 17. ad 34. Five Corollaries or Instructions drawn from the Premises 1. The first is by way of Refutation and Answer to sundry Objections tending to undermine the Cocrcive Power of the Civill Magistrate in matters of Religion pag. 35. ad 46. 2. The second Instruction chargeth Rulers with the Duty of Endeavoring the exact knowledge of Gods law word and rules pag. 46. 3. The Third Instruction or inference from the premises That then the Highest Civill Authority are to make Coercive Lawes about matters of Religion pag. 46. Touching this particular The Author distinguisheth 1. Of Civill Magistrates pag. 47 48. 2. Of Kingdomes or Commonwealths in which they rule pag. 49. 3. Of Legislative power in matters of Religion p. 49. 4. Of Lawes about Religion pag. 50. Conclusions are laid down about this weighty matter 1. Negatively pag. 51. ad 54. where it is proved that humane laws formally and as such cannot bind the conscience 2. Positively Positive Conclusions about this Nomothetique power are sour 1. That Politicall Laws properly such may be made about matters of Religion pag. 54. This Conclusion is confirmed by seven Reasons pag. 54. ad 58. 4. Objections against this Conclusion are answered pag. 58. ad 67 2. Conclusion That in doubtfull matters Ecclesiasticall Assemblies are to bee called whose Counsels unto the Magistrate are Ecclesiastically Authoritative pag. 67. 3. Conclusion Civill Magistrates are to call upon Ministers to expound the whole Counsell of God pag. 68. 4. Conclusion Civill Authority must establish their Lawes with the consent of their people or their representatives p. 68. 4. A fourth Instruction from the Premises Then are the Civil Authority in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not pag. 70. For further clearing of this from all gainsayers 1. Some distinctions are laid down pag. 71. 72. 2. The Conclusion is stated and cautioned pag. 73. 3. Five Reasons for proof thereof and the Objections against them answered pag. 73. ad 82. 5. The last instruction from the premises Then are not persons to be left to the liberty of their own Judgements or consciences pag. 82. For the better clearing of this weighty Conclusion so many waies opposed now adayes 1. Some distinctions about it are propounded and Rom. 14. 3. c. cleared pag. 82. ad 86. 2. The Conclusion is stated against a set fixed Toleration and proved by 10. Reasons from Scripture all which are vindicated from the severall Objections against them pag. 86. ad fin Errata In the Epistle Dedicatory pag. 4. line first adde cor pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. for 1 John 14. 1. read 1 John 1. 14. This Treatise concerning the Christian Magistrates Power and the exerting thereof in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be Printed as being very profitable for these times Feb. 7th 1652. OBADIAH SEDGWICK A Discourse concerning the Nature and Latitude of Civil Powers in matters of Religion IF
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