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
the other as they come under other political 2 Chron. 19. 8 9 10 11. respects Nor is either Court clear of that Guilt unlesse both Courts in their several wayes as several witnesses of Christ do bear their respective Juridical and Authoritative testimony against the same If you grant such power to Civil Authority you make them Object 2 Lords over peoples faith and conscience and that is onely Gods peculiar to reform or restrain or punish conscience and Paul though an Apostle and more then another ordinary Officer he disclaimeth this 2 Cor. 1. 24. not for that we have dominion over your faith God that of old injoyned such restraining and punishing Answ 1 of Idolaters Seducers Blasphemers and Prophaners of his Sabbath Deut. 13. 9 10. Chap. 17. 5 6 7. Numb 15. 32 33 34 35 36. Levit. 24. 11 12 13 14. and Christ that requireth the taking of such Foxes did he injoyn Civil Authority thereby Cantic 2. 15. to Lord it over mens faith and conscience Surely none dare say so or did Asah who 2 Chron 14. 4. commanded Judah to seek the Lord c. Lord it over their faith or did Josiah who did compel some to stand to their Covenanted worship of God 2 Chron. 34. 32. he made all that were present to stand to it and vers 33. he made them serve the Lord their God and 2 King 23. 20. he slew the idolatrous Priests there did he therefore sit in Gods Throne of mens consciences and Lord it there surely then he had never been so renowned for it as he is but blamed rather and say not this is Old Testament for if it be in it self a lording over mens consciences to require persons to carry it orderly before the Lord in his worship with their outward man and neither to hold forth or expresse in any scandalous way what is contrary therunto or if they do to punish them for it It is of this nature wheresoever it is or whensoever it is found times of Old or New Testament make no difference in the nature of things What is in it self tyranny or murther is so It was so then and is so now and if so now it was so then Yea if it be in it self Lording over conscience to punish grosse corruptions in Religion for which men pretend conscience then if Churches in a Church way punish hereticks cut them off from Church communion or deliver them up to Satan they lord it over mens faith and consciences they would force others to believe as they do believe when yet those others professe that in conscience they cannot do so and so will force other mens consciences But will any say that this is forcing conscience or lording over it verily then Thyatira had not been so much to blame or why doth Jesus Christ blame that Church for suffering Jezabel to vent her corrupt doctrines especially in such lesser matters as eating things sacrificed to Idols Rev. 2. 20. if Thyatira might reply Jezabel professeth her self a Prophetesse to be extraordinarily inspired to have the Spirit promised in Joel poured out on her one of the Lords handmaids whereby she prophesieth and so to hold forth what she doth out of conscience to the dictates and manifestations of the Holy Ghost in her spirit and conscience besides the matters are of no great weight to eat things sacrificed to Idols which Paul himself made a matter of indifferency in some cases 1 Cor. 8. chap. 10. Rom. 14. And should we not let such blind guides alone in their seducing of other blind ones like themselves as Matth. 15. 14. they were required or if we should deal with them and force them out of the Church for such matters of conscience shall we not seem to force mens consciences and to lord it over that which is thy peculiar to manage and over-rule even conscience Besides if such Church restrictions of the corruptions in Religion or punishing of them Ecclesiastically when yet they are matters of conscience be forcing of other men to our belief and forcing mens consciences why are Churches to censure hereticks first by that censure of Admonition once or oftner and after that of excommunication Tit. 3. 10 11. or why did not Paul himself let Himeneus and Alexander alone or why is he so earnest that such false teachers who troubled the Galatian Churches might bear their Ecclesiastical Judgment and be Ecclesiastically cut off Gal. 5. 10 12. 2. It hath been declared already how such Rulers do therein act but as Gods Ministers and by vertue of their office and charge from God and de Jure do not restrain or punish what seemeth to be crosse but what is evidently crosse to the Word of God according to the third Conclusion and so they do restrain and punish that only which if others had any conscience as we say they would refrain from as first Forbidden by him even God and Christ who is Lord both of their Faith and Conscience too and will one day be a Judge of both and in the mean while doth make lawful Civil Powers his Substitutes and Ministers and under-Avengers to execute wrath upon him that doth evil Rom. 13. 4. the Lord maketh no exception in their Magisterial work but speaketh indefinitely if corrupt persons in Religion even as they hold forth such corruptions in word or deed be evil doers the Lord ordaineth Civil Rulers to be Ministers of his vengeance against them albeit he himself be an avenger and could execute divine vengeance upon them immediately as he is Supreme Lord of mens Consciences 3. It hath been already said in the sixth Conclusion that the use of such Coercive power in punishing it is to be after due means of conviction first used which being used and yet persons persisting still in their evil wayes they are according to Gods own Censure accounted as persons self-condemned or condemned in their own consciences Tit. 3. 10 11. so that their punishment then is not lording it over their consciences but a just censure of persons sinning against their Consciences If this power be so exercised it would make Christians servants to men or like their servants they must be forbid this or Object 3 that and if not obedient then punished now 1 Cor. 7. 23. we are charged not to be servants to men First The Lord of old required as much as now we plead for did not he then and thereby make his Saints of old servants Answ to men albeit they as well as we were bought with the price of Christs blood Secondly such a like Argument if of any force would also undermine Church restraints and punishments of corruptions in Religion for it will be said the Church is but a Society of men they forbid this or that to their members which if they obey it not they censure them and will any become such servants to men Thirdly It is evident that now also men may be servants to men 1 Tim. 6. 2. Ephes 6.
corrupt Practises in matters of Religion mentioned in those severall worthy Laws Nor hath either State or Souldiery any cause to condemn their own renowned acts of Zeal for the Lord in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences but they shall assuredly find it good to be alwayes zealous in a good thing And as they have begun to shew themselves to be indeed with Christ and not against him so to continue and go on in despite of all false or malignant spirits or tongues And as for you most Noble Sir who in your Military way have had so many Military disputes for the Causes of the Lord if it be vile to be for Jesus Christ be you yet more vile only still keeping as through Grace you have done hitherto low in your own eyes so shall you at length after you have stood and in your way also have fought for Christ and his Cause com to receive that incorruptible Crown of Righteousness which the Lord the righteous Judge shall give you at that day and not to you onely but to all those which love his appearing Which shall be ever his prayer who is Sir Lynne in New-Engl this 4th of the 8th 52. Your Excellencies humbly devoted Servant THOMAS COBBET To the Reader CHristian and Courteous Reader thou canst not but see if thou wisely observest the designs now on foot in these last and perillous days that Satan being disturbed and in a maner dethroned from his so large Dominions possessed under him by his eldest son the Great Antichrist he is now stirring up many petty Antichrists who being in pretence for Christ do some way or other oppose and undermine Christ in his Person Titles Offices or Truths And surely It is none of the least amongst those renowned Titles of his that he is King of Kings and Lord of Lords he under and for whom higher Civil powers do and must rule That Great Antichrists master-piece was in the first place to ham-string Civil powers from having any thing to do in matters of Religion or of the Church further than as servants and indeed vassals unto the Pope as visible Head of the Church or to the Mother Church of Rome or at least to Church Councils and Synods to execute onely their Decrees and Laws But since that Civil powers have broken those cursed bonds of Antichrist and shook off that tyrannical yoke of that man of sin and have through grace seen it their approved dignity from the Lord and duty to him to improve their Civil Authority to the utmost against that man of sin and all his usurpations and inventions Satan stirreth up others to prosecute the same design insubstance albeit under more specious pretences even to despoil Civil powers of that which is their glory and crown even as Civil powers to serve the Lord Jesus their Lord and to improve their Authority to establish his Laws and Government onely within their jurisdictions and to root out whatsoever opposeth and undermineth the same The Devils name is Belial one without yoke at least in his desire and indeavor and he breatheth that masterless licentious spirit in such as he effectually worketh They were children of Belial that sayd of Saul 1 Sam. 10. 27. How shall this man save us and they despised him and brought him no presents thence that Spirit and Speech of theirs of old Psal 12. Our tongues are our own who is Lord over us we will maintain hold and say what we please without controul from any this Spirit was in Corah and his Company who at once contemned and condemned those two main Ordinances of God Magistracy and Ministry they were Levellers they would have none in office above others in the Common-wealth or in the Church Num. 16. 3. They gather against Moses and Aaron saying unto them ye take too much upon you seeing all the Congregation is holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord the self same spirit Jude saith shall be in some licentious Preachers and professours who shall turn the grace of God into wantonness Jude 4. Walk after their own lusts ver 16. and ver 8. Despise dominion and speak evill of dignities namely not so much of persons in Office in Church or Common-wealth as of their very Offices and ver 11. They perish in the gain-saying of â—ore these have Corahs speeches up in substance what are not all the Lords people Saints and must one Saint be so much above another are they not all one in Christ Jesus is not the Lord among them as their onely Lord Judge King and Law-giver and must they have any other of these also Peter another witness testifieth 2 Pet. 2. 1. There were false Prophets among the people even as there shall be false teachers among you who shall privily bring in pernicious Heresies and ver 10. some of their black marks are that they despise Government Civill or Ecclesiasticall Presumptuous are they self-willed they are not afraid to speak evill of Dignities and ver 19. they promise their fellows Liberty they themselves are the servants of corruption Seducers and erring spirits they know well enough that under Christ there is no ordinary means left to restrain and punish their extravagancies but Government in Church and Common-wealth therefore it is wont to be a constant concomitant of Errour and Heresie to become a back friend to Magistracy and Ministry to civill Jurisdiction and to Church Discipline common experience in these dayes witnesseth this when Magistracy and Ministry both are either wholly cryed down by too many erring spirits or so enervated and dispoiled of their proper worth and power by others that they have little left but the bare title and name of such if the Magistrate be allowed by some his power in matters of the second Table yet the other half of his politicall power in matters of the first Table he may not assume Religious States may not they think in wisdom tolerate State errours and the ventings of them but if dangerous errours in Religion are scattered and spread they must let them alone As if civill maxims were more near and dear to Christ under whom Magistrates rule than the matters of his own sacred truth or that matters in politiques were more blisfull or fatall to their Christian subjects than those in Religion or that Christian regulated Magistrates should leave that at a loose end even matter of sound doctrine which is the very bond of Christian societies under their power bodily murtherers they will yield must be capitally punished but if the Wine of Intoxicating and Infatuating doctrine of errour vented and broached by corrupt members of Deut 32. 33. the Church be the Poison of Dragons and venom of Aspes if whosoever eateth of those Cockatrice Eggs which they hatch dyeth spiritually if they commit a thousand soul murthers yet Isa 59. 5.
ever it were a time wherein the Zeal of Gods house should burn in the hearts of the sincere members of Jesus Christ or if ever the Lord called for the flaming forth of that holy fire in their zealous expressions and actions according to their several places and callings in way of vindication of the Lords abused Name Truth Ordinances and Wayes surely this is that time when under pretence of Spirituall Light so much hellish darknesse beginneth to overspread the face of the Churches of Christ Wherefore before that I do enter upon the main point which I intend in this Discourse I shall first present a memorable example of such holy zeal in our Head Jesus Christ to the Intent that such of his Members who are by office and place most concerned therein may in the fear of God wisely and seriously ponder whether that holy Zeal which was in Jesus Christ as in a Well-head and is doubtlesse in their measures derived to them also should not now be more abundantly exerted and exercised that way The example I intend is recorded in Joh. 2. 13 14 15 16 17. And Iesus went up to Jerusalem And found in the Temple those that sold oxen and sheep and Doves and the changers of money sitting And when he had made a scourge of small cords he drove them all out of the Temple with the sheep and the oxen and poured out the Changers money and overthrew the tables And said to them that sold Doves Take these things hence make not my Fathers house an house of Merchandise And his Disciples remembred that it was written The zeal of thine house hath eaten me up This History of Christs purging the Temple being the relation of one of his most glorious Acts in which he put forth his hand in publique view after his most solemn entrance upon his great work It is the more observable and doth call for more then ordinary Improvement by all such whose property it is as Saints to make narrow search into all the great Works as of God a Creator Psal 111. 2. so of Jesus Christ God-man their Redeemer but especially by all such whose duty it is by their office and place to be Reformers of matters amisse in the house of the Lord. Twice at least it is clear Christ acts thus once in the beginning of his Ministry as John noteth in this Chapter and another time towards the end thereof as the other Evangelists shew Matth. 21. 8 9 10 11 12 13. Mark 11. 15 16 17. Luke 19. 37. to 47. Jesus Christ then when acting his publick Ministry upon earth he made it one of his first so one of his last works to reform matters amisse in Religion At first buyers of oxen and sheep are outed the Temple but at last sellers too At first Dove-sellers are gently spoken to to carry away their Truck but at last their seats also are overthrown Christ saith at first you have made my Fathers house an house of Merchandise but at last ye have made it a den of theeves He is then more severe at a second time against such who reform not by his former check If any enquire after the time when this was It was immediately upon Christs first coming to Jerusalem after his solemn Initiation into his office Joh. 2. 11 12 13. compared If any ask what the occasion of this Act was It is noted in that he found in the Temple those that sold oxen c. if any would know in what manner he Acted that also is expressed with some he dealeth by blowes violently driving them out with his scourge made of small cords so that the Instrument he maketh use of to correct them in such sort is a whip or scourge the materials thereof were small cords namely which those traders brought with their Cattel with this scourge so made he layeth on so violently that he driveth out not so much the beasts as the Beast-sellers also he drave them all out and the sheep and the oxen or with the sheep and the oxen which the Greek text cleareth using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beast-sellers and money-changers If any would demand the ground why Christ did thus It is given partly in that himself spake Make not my Fathers house an house of Merchandize It was his Fathers house which was so profaned and polluted and he as his son is nearly concerned in it and partly in that which the Spirit of God suggested seasonably to the Disciples from the Book of Psalmes The Zeal of thine house hath eaten me up And now may not the Saints learn for their Instruction sundry things hence which concern them also even all of them in their several callings especially those in higher place Yes verily From a more general Consideration of this history as holding forth the dealing of Jesus Christ with sinners amongst his people we may all note that which godly Interpreters hint hence to us As from this that is said he found such and such and dealt so with them Learn first That the sight and assured knowledg of sinnes acted especially by persons pretending to Religion it provoketh the Lord Jesus some way or other to expresse his deep displeasure against them Secondly that sometimes the Lord Jesus dealeth with sinners and punisheth them in the very Act of sinning as he scourged them here which he took in the manner From what is here said he took small cords and made a whip thereof even of the very Cords which they sinfully abused to bring their Cattel into a forbidden place for any such use Learn that sometimes the Lord Jesus maketh punishing scourges for sinners even of the very instruments themselves abused to sinne From the manner of Christs dealing here that with his whip he driveth out the beast-sellers as the beasts using them therein as their beasts Learn that such as under the means of grace grosly abuse and prophane the same they are of basest esteem in the sight of the Lord Jesus Furthermore these abuses were not without religious pretences of Scripture grounds God had of old said Deut. 14. 24. 25 26. If the way be too long for thee so that thou art not able to carry it namely the tythe of their corn and firstlings of their flock which they were to eate before the Lord v. 23. Or if the place be too far from thee which the Lord thy God shal chuse to set his name there which afterwards was Jerusalem and the Temple there then shalt thou turn it into money and bind up the mony in thy hand and shalt go to the place which the Lord thy God shall chuse And thou shalt bestow that money for whatsoever thy soul lusteth after for Oxen or for sheep c. And thou shalt eat it before the Lord thy God c. It might therefore seem convenient to have the beasts at hand to be sold there
where they were to be used besides every one was to offer half a shekel after the shekel of the Sanctaurie to make attonement for their souls Exodus 30. 13 14 15. and were it not convenient to have some money changers to have so many hundred thousand such like pieces in readiness for each one that needed them who though they might have either greater or lesser pieces yet possibly not such as weighed neither more nor lesse then half the shekel of the Sanctuarie But yet for all such pretended conveniences and seemingly good ends propounded those abuses were so distasted and corrected by Jesus Christ And may not all thence learn 1. That good ends propounded or pretended cannot justifie actions seemingly good but really bad nor exempt the Actours of them from the check and scourge of Jesus Christ Secondly that such are in special wise distasted and detested by the Lord Jesus who under religious pretences corrupt Religion From the ground expressed which moved Christ to do thus in that through their covetousness his Fathers house designed to holy ends and uses is perverted to common and prophane uses Learn 1. That worldlinesse or covetousnesse is and hath ever been wont to be the common inlet of corruptions in Religion whatsoever they pretended for this Temple trading the gain of their merchandize is intended 2. That worldly and covetous professours of Religion are of vile account with Jesus Christ he whippeth them as he doth their beasts out of the Temple From this Historie considered with more special reference to Reformation of things amisse in the Lords house and therein from the circumstance of the time when Jesus Christ acted thus in way of purging the Temple even upon his first solemn coming into publike view at Jerusalem after his actual entrance upon his publike work may not we learn That Reformation of things amisse in Religion are very speedily and as in the first place to be set about by such as are thereto called of God From the occasion of what Christ here did he found matters at so bad a passe in the Temple may not we learn 1. That corruptions in matters of Religion are very apt to creep into true Churches and being once let in to be connived at and tolerated These abuses were of long standing and notwithstanding those whose charge it was to have looked better to it yet Christ when he came into the Temple he findeth such corruptions there 2. That when such as are called to redresse things amisse in religion doe grosly neglect their dutie therein the Lord himself is wont some way or other to put forth his hand in purging out the same when the Priests rather further then hinder these corruptions and civil authoritie suffered the same to continue then cometh Jesus Christ with his whip and purgeth the Temple From the manner of Christs purging the Temple Learn 1. That Church Reformers work may in some particulars thereof be sometimes despicable but yet is never disdained by persons truely gracious Christ with his own hand refuseth not to gather up small cords to make a whip of them and with it to drive out men and beasts out of the Temple Reformers work is in Scripture language Refiners Fullers Hedgers Vine-dressers Shepheards Sink-cleansers work yet very acceptable to Godly ones 2. That Reformations of things amisse in Religion are to be carried on with expressions of greatest indignation and distaste as of the abuses themselves so of the instruments and of the appurtenances thereof hence Jesus Christ used a scourge hence such distaste of his expressed against the very Oxen and Sheep so abused hence also his overthrowing the money-changers tables and pouring their money upon the ground Besides the use of Christs whip was both an outward means of forcible restraint and punishment of these abuses in Religion and that in respect to persons themselves who were chief actours therein for Christ violently drave out them also with his whip and therefore Matthew relating this act of Christ as renewed a second time Matth. 21. 12 13. He onely mentioneth Christs casting out both all them that sold and all them that bought in the Temple and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there and here denoteth some special violence he cast them out as a stone out of a sling the word is oft used in Scripture to expresse some violent way of dealing It s frequently used in Matthew Chapter 8. and 9. and 10. and 12. for casting out of Devils It s used for casting out the unprepared guest into outer darknesse Matthew 22. 13. and for casting out the unprofitable servant Matthew 25. 30. and for casting out the bond-woman and her sonne Gal. 4. 30. and for expelling of Paul and Barnabas Acts 13. 50. c. And may not this Act of Jesus Christ thus forcibly restraining and punishing these abuses in persons manifestly guiltie thereof afford this instruction also as clearly deducible thence That corruptions in religion outwardly breaking forth and expressed they may yea and must be restrained and punished by such as are thereunto called Now this being a point of much weight and albeit abundantly attested and confirmed by Scripture yet now adayes too too much disrelished and opposed I shall God willing propound it to further consideration and disquisition Onely before I leave this considerable and memorable example of Christs zeal this way It will not be amisse to set down the judgements of sundry godly learned writers touching the way and respect wherein it may be said Christ did act thus and how farre forth this Act herein is presidential or imitable Pareus upon Matthew 21. 12 13. where the second time of Christs purging the Temple is recorded saith This example cannot be drawn into imitation by every private man because they can in no wise say that the Temple is their house but such to whom the house of God is given and commended by vertue of their Office As are Princes and Pastours and Governours of the Church who as they are to governe the Church according to the word so also in case of abuses creeping in should they reform the sinne onely according to the word Bullinger upon the same place having said that Christ did thus as a King and as an high Priest c. He would have that noted lest every private man should thinke it lawfull for him to doe the like c. And because God hath not armed every ones hand private persons and such as are not in publicke authoritie are rather to oppose it with their tongue and to sigh and crie before the Lord till he afford remedie thereof he denieth it as imitable by private but yields it as imitable by such as are in publick authoritie D. Tossavus in loc It may be demanded saith he whether it be not enough to purge the Temple or Church from corruptions by word and doctrine and why Christ did it by fact also and by any force It is answered saith he that by this
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
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
24. 3. to this the Conclusion properly looketh not 2. That of a more spirituall nature taken 1. For immunity from sundry evils pressing hard upon the Saints or enslaving them If the Son make ye free then are ye Joh. 8. 36 1 Cor. 7. 22. Rom. 6. 18. Rom. 8. 2. Is 61. 1. 1 Thes 1. 10. Gal. 3. 10. 13. Ibid. Rom. 7 6. Gal. 5. 1. Heb. 2. 14 15. Ibid. Gal. 1. 4. 1 Cor. 7. 22 23. free indeed the Lords Freeman which liberty is either inchoative or perfected inchoative spirituall liberty is that from sins guilt or power being made free from sin and made free from the law of sin and of death he shall proclame liberty to the captives That from Gods wrath Jesus which delivereth us from wrath to come That from the Morall Laws curse Cursed is every one that continueth not in every thing written in the Law to doe it Christ hath redeemed us from the curse of the Law being made a curse for us That from the rigorous exaction of the Laws righteousness and personall perfection from us we are delivered from the Law That from the Ceremoniall and Judiciall Law too as far as it was properly Jewish Stand fast in the liberty wherewith Christ hath made us free That from the power of hell who hath delivered us from the power of darkness That from the power of death delivering them who were all their life long subject to bondage by reason of the fear of death That from the world redeemed from this present evill world That from mens inventions and lusts the Lords freemen bought with a price become not the servants of men That from all our enemies being delivered out of the hands of all our enemies Luke 1. 74. This spirituall liberty perfected is the glorious liberty of the sons of God of which Rom. 8. 21. see also 1 Cor. 15. end This first spirituall liberty of each Saint is not that to which the Conclusion looketh 2. Spirituall liberty is taken for freeness readiness and voluntariness to the holy and good things of God that what we doe therein it should be freely with a ready and willing mind not as at liberty to do or not to do any duties required of us according as we list for that were rather in part licentiousness a cursed liberty of servants to sin When ye were servants to sin Rom 20. ye were free-from righteousness Nor yet as persons to be haled to do our duty Thy people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of free oblations 3. Spirituall liberty is taken for that which standeth between two extremes wherein a Christian may be sayd to be properly free as when free to chuse or refuse or suspend to use or doe such or such a thing or to forbear And it is Christian liberty strictly taken or liberty of Christians in matters which in themselves are of an indifferent nature of which is that place so oft applyed too largely Rom. 14. 3 5 6 14 17 Of which nature were the Jewish meats and dayes formerly observed but then abolished although every beleeving Jew was not presently convinced thereof And here a little to digress let us clear this place so often wrested that it is meant of things of an indifferent nature in themselves this appeareth in that they wcre such things as whether observed or not the Lord might be exalted he might be praised ver 6. He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks They were not such things which were not in themselves Morally good or evill ver 14. I know there is nothing unclean of it self namely nothing of that sort before mentioned as were Dayes and Meats and other like things of an indifferent nature else it might be sayd many things are in themselves unclean whether he that dealeth with them think so of them or no as Idolatrous Adulterous Murtherous acts c. morally evill and so unclean They were such things in which the Kingdom of God consisted not ver 17. meats sacrifised to Idols made not any more or less accepted 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better or if we eat not are we the worse and 1 Cor. 10. 25. Whatsoever is sold in the shambles eat c. 3. Mixt liberty which is partly of a spirituall and partly of a civill nature as it respecteth things spirituall wherein it is exercised so spiritual as it respecteth family authority by which it is exercised either privately or publiquely so it is of a civill nature as when the Saints of old had from Cyrus Authority liberty to goe up to Jerusalem freely to build the Temple Ez◠1. 3. Ezr. 6. 6 7 8 9 10. anu worship the Lord there and when they had liberty from Darius without disturbance from enemies freely to carry on that good work and to offer sacrifises to the Lord. Hitherto also that in 1 Tim. 2. 1 2. may partly be referred and if that were all the liberty which were pleaded for that by the influence of Civill Authority we might lead a quiet and peaceable life in all godliness and honesty without any kind of disturbance or molestation from any we would joyn in that plea in the Court of God and man As for that sinful lawless and boundless liberty that is a liberty indeed and reallity to the flesh or the motions and fruits of corrupt nature a liberty to sin a liberty for men to do what they list and the like this is it which the Scripture every where decryeth and condemneth Judg. 17. 6. In those days there was no King in Israel but every man did that which was right in his own eyes So was Micha's Idol and Idol worship and Ministry right in his eyes ver 5. 12 13. Now I know the Lord will be good to me seeing I have a Levite to my Priest He verily thought he was right in all and might look for a blessing of God in that way Mich. 4. 5. All people will walk every one in the name of his God Rom. 6. 10. Ye were free from righteousness and 2 Pet. 2. 19. They promise them liberty Jude 4 5. Turning the grace of God into wantonness There wanted not some in the Apostles dayes who would pretend their own and others spirituall liberty whereby to bring in and carry on and covertly to exercise this liberty to sin and for that end plead liberty from Authorities which should curb or restrain sin whence that item of Peter 1 Pet. 2. 16 17. As free but not having for a covering of wickednes the Liberty but as the servants of God honour all men love brotherly fellowship fear God honor the King Whence that bait of Seducers to draw on disciples after them they promise them liberty they themselves despising 2 Pet. 2. 1◠Government in Church or State speaking evill of Dignities
c. How like that was to the Spirit breathing in these dayes in too many professors of Jesus Christ and liberty purchased by him I leave to consideration Secondly we distinguish of conscience which is to be considered either as rightly guided or as misguided and erring to Conscience rightly guided by the Lord and according to his word Civill Authority must give all incouraging Liberty 2. Misguided and erring conscience is either erring out of meer infirmity and weakness in which case great tenderness is to be used on all hands for a time or of wilfulness and in way of pertinacy contempt and turbulency of which in the Conclusion 3. We distinguish concerning Authoritative leaving persons to some liberty in abuses of this Allusion It is either a kind of temporary Connivency or forbearance for a time to punish them which in cases of weakness must be granted till sufficient means used of Conviction or it is a kind of more fixed toleration without certain limits of time This later is supposed to be either in some cases of an extraordinary respect as in cases of Universall obduracy spreading over the face of a whole professing State as was the Toleration of that sin of causless Divorces by Moses as a politicall Ruler for preventing of a worse misehief of insupportable Tyranny and cruelty over their injured Wives Math. 19. 6 7 8 10. Moses for the hardness of your hearts suffered you to put away your Wives Or in case of some Evills either acted or owned by a more prevailing and potent party in a Civill State which if exasperated and crossed would imbrue the State in blood or confusion as in the case of Joabs murther of Abner owned by Abisha who with their faction were too strong for David 2 Sam. 3. 39. In which case also Godly Emperors have born with some Errors whilest their State was royled and the foundations thereof even shakeing by reason of strong factions and tumults in it Or secondly this fixed toleration is supposed to be in an ordinary way and in common and usuall cases which is that which the conclusion denyeth Now then to State the conclusion and accordingly confirm it we say That in ordinary way a set fixed Toleration is not to be given by the Regulated Magistrate or higher Civill powers that their Christian Subjects should hold and profess in matters of Religion what themselves may pretend conscience for so doing When indeed grosly erring and contemptuously and pertinaciously holding the same forth Reasons from scripture of the conclusion so stated may be these R. 1. Because liberty to the flesh is not to be given in such a way by such Rulers for such Rulers to give such a liberty for all such persons to hold and profess corrupt opinions is to give liberty to the flesh Ergo that may not be done the proposition is grounded upon the Rulers duty to keep both Tables and so not in an ordinary case and way to suffer fleshly sinfull breaches of the Rules therein The Assumption is grounded upon Gal. 5. 20. Where Heresie and Schism are counted fruits of the flesh to give liberty therefore to such fruits of the flesh is to give liberty to the flesh R. 2. That liberty which suffereth men ordinarily in a Christian State to draw persons away from God is not to be given by Regulated Rulers thereof but in such a way as before mentioned to tolerate persons under pretence of conscience pertinaciously to hold forth corrupt opinions is to suffer persons to draw away others from God Ergo it may not be done The proposition is evident such a one as would go about to thrust others from God must not be pitied or spared Deut. 13. 9. Object True you will say in respect of the witness which was not to conceal him Ibid. but what is this to Authority Ans Yes that which is here injoyned every private person is with respect to it as to be brought before Authority as it is evident and if a private person be not to let such alone but to bring him to light to complain of him to Authority surely that Authority was not to spare them when detected if Authority had been to intreat such tolerate persons needed not to be charged not to spare them nor to conceal them for if they would not forbear them but complain of them if the Magistrate would or might forbear them theyr non forbearance of them was to litle purpose Secondly it appeareth that both private and publiquc persons are taken in in that Collective Thou shalt not spare him vers 8. The same phrase with that vers 10. Thou shalt stone him with stones that he die No private person could do thus upon his own head or will that had been confusion It was then by influence of the higher powers that it was so done But why are they to be so strict why is there to be no sparing or tolerating but Capitall puinshing Ans ver 10. Because he sought to thrust thee away from the Lord thy God Hence also was that blamed in those which under Moses had power of life and death for sparing those Midianitish women Numb 31. 14. Moses was angry with the heads of thousands and vers 15. Have ye spared the women alive But why are they blamed Ans v. 16. These through Balaams Counsell Caused the Children of Israel to transgress against the Lord in the matter of Peor which is explained Numb 25. 1 2. They called the Children of Israel to the sacrifices of their Gods and they did eat and they bowed down to their Gods The Assumption is evident and needeth no proof Acts 20. 29 30. Speaking perverse things to draw away namely from Christ and his Church Disciples after them Although for this also such may pretend Conscience Scripture c. be Wolves in sheeps clothing transform themselves into Messengers of light of whose mischievous sleights reade Ephes 1. 14. 2 Tim 3. 5 6 7. R. 3 That liberty which suffereth the sheep of the Lord in an ordinary way to wander from their Fold and Pasture without restraint or effectuall care to reduce them that is not to be allowed off by such as God calleth to be politicall Shepheards Math. 7. 15. 1 Cor. i. 13. to them but the liberty mentioned doth thus Ergo. The proposition is evident as being that for substance which was blamed in those Shepheards of old Ezek. 34. 5 6 7 8 There was no Shepheard neither did my Shepheards search for my Flock but they wandred and became a prey were driven away devoured c. For there was no Shepheard not simply for there were Shepheards but as good as none they did not execute their Shepheardly Office but suffered Gods Flock to go to wrack by false Prophets false Teachers Idolaters c. Nor were these Shepheards onely Church-Rulers but State and Civill Rulers even the same with those vers 4. who in Civill respects also tyrannized over them ruled them with force and cruelty which
were especially oppressing Princes such were those Ier. 50. 6. Their Shepheards caused them to wander of whom see more Ier. 23. 1 2 3. 22. 22. 12. 10. And the title and Office of Shepheards as appliable to Civill Rulers is usuall in Scripture Ioseph is so called Gen. 49. 24. So is Cyrus Esay 44. 28. so is Moses that King in Jesurum Deut. 33. 5. with Isa 63. 11. So David Psal 78. 72. and Ahab 1 Kings 12. 17. and Numb 27. 17. Without a Shepheard that is chief Ruler The Assumption is evident because such liberty tolerateth Rents of Members from Churches as in Shisms is usuall Acts 20 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rent away as members from the body Disciples after them it also tolerateth wandring from Gods ways truth and Ordinances R. 4. Such a liberty mentioned carryeth the mark of an Anarchy in the State so far forth yea of a sad Judgement of God upon that State for provoking sins of Rulers and people Ergo it may the Consequence is evident if it carry a mark of Anarchy and Divine Judgement then to be avoyded unlesse the very shadow of an evill coming crosse to the very light and law of nature and Nations by which all shun Anarchy and set up Government or of that which is commonly the punishment of sin as deprivall of Government is be not to be shunned which none dare affirm The antecedent is evident in both the branches thereof 1 It is one brand of an Anarchy as Judg. 17. 6. sheweth Then was No King in Israel every one did what was right in his own eyes even the eyes of his own mind judgement or conscience how corrupt soever hence when through Gods Judgement that perishing people of his should not have the benefit of his feeding Government so as to hinder them from sining to their ruine Zech. 11. 9. I will not feed you that which dyeth let it dye c. It is accomplished by his judiciall breaking of the staffe Beauty namely both of civil as well as sacred order injoyned of God 2 It is a sad judgement of God as that place Zech. 11. 9. 15 16 17. compared doth shew God in judgement is said to let those of the sinfull people or flock of his alone to themselves as it were That which dyeth let it dye or let them take such killing courses of sin as tend thereunto Now the judiciall means he useth is in judgement to raise up a foolish Idol Shepheard Vers 15. 17. That is such kind of Rulers in Church and Common-wealth Kings as well as Priests into whose hands the Flock is delivered to be spoyled vers 5 6. I will deliver them into the hand of their King which though they be by place and office Shepheards yet in effect are Idols nothing no Shepheards as Ezek 34. 8. 10. he calleth them of which see before such as shall be wholly carelesse what becommeth of the Flock Zech. 11. 16. If they be cut off by any spirituall mischiefe let them for them they will not visit and look after them if being young and so weak and unexperienced they will take any wrong path in stead of the right and so loose themselves let them for them they will not seek their young one if they be in any measure broken in judgement or otherwise let them be so for them they will not endeavour to heale them if any of the Flock yet keep their standing in the fold and pasture of God they will not cherish and encourage them and by their Authority seek to keep them there they will not feed that which standeth still they will rather make a prey of them what they can Even the flesh of the fat c. Such a Shepheard or Ruler as vers 17. who leaveth the Flock namely to themselves he careth not for them looketh not after them he hath a sword upon his eye or not the use of that even of his wisdome and parts and upon his arm or power he putteth not forth that One place more to prove this that so to be left of Authority to take up Corruption in Religion under pretence of Conscience this is a sad judgement of God for the sins of a professing people For this let that place in 2 Chron. 20. 33. be considered of Howbeit the high places were not taken away for as yet the people had not prepared their hearts to seek the God of their Fathers 2 Chron. 33. 17. seemeth somewhat to explain that about the High places Neverthelesse the people did sacrifice in the high places yet to the Lord onely Now what these High places were where they thus sacrificed may be known by comparing Scriptures namely such places where they had wont in a manner to sacrifice to the Lord before the Temple was built by Solomon where God allowed his people to sacrifice before but after that was built it became unlawfull to them and sinfull as expressly forbidden of God They had formerly an High place at Ramah in the Land of Zuph in the Tribe of Ephraim called one of the two Ramah's of Zuphim in Mount Ephraim to distinguish it from that in Benjamins Tribe compare 1 Sam. 1. 1. and Chap. 9. 5. 6. 11. 12. there was another High place where then also they lawfully sacrificed in Gibeah of Benjamin for which see and compare 1 Sam. 10. 5. 12. 13. 14. 26. Gibeah Sauls home vers 26. even where his Unkle with whom he lived dwelt vers 14. is the Altar where the high place was vers 13. Another and the great High place was at Gibeon where also the acceptable sacrifice was offered 1 Kings 3. 4. Not to mention other places of like use for sacrifice then as Gilgal c. 1 Sam. 11. 15. but the reason of that use of High places then allowed of is given 1 Kings 3. 2. only the people sacrificed in High places because untill those dayes there was no house built to the Name of the Lord but after such a place should be built where God should place his Name as was the Temple at Jerusalem as 1 Kings 8. 29. shewes It was unlawfull and a breach of rule in point of Religion and worship of God to sacrifice elsewhere as it was long before charged in reference to that time Deut. 12. 11 12 13 14. Offer not thy Burnt-offrings in every place which thou seest but at the place which the Lord shall choose c. Hence God saith of Solomons Temple I have chosen this place for my self for an house of sacrifice 2 Chro. 7. 12. Hence also after the Temple was built all former places for their religious use such as Bethel Gilgal c. must not be sought to Amos 5. 5. And it is in a judiciall way and wrathfull irony that God in Amos 4. 4 5. saith Come to Bethel and transgresse at Gilgal multiply transgression and bring your sacrifices every morning and offer a sacrifice with leaven and proclaim and publish the free offrings for this
〈◊〉 〈◊〉 restraine them The second branch is as evident that it is a toleration of that which tendeth to break the peace c. for errours and such like corruptions in religion trouble the Churches which are the choicest societies in that polity hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you speaking of seducers and Acts 20. 30. they draw away or rent away as members from the body disciples after them hence that reasoning of Paul 1 Cor. 11. 18. I hear there are divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schismes amongst you which he proveth vers 19. thus For there must needs be heresies amongst you c. as if the one is a necessary cause of the other where there are heresies amongst Church-Members there will be Schismes True it is Churches have their wayes of healing such evills in their members as they have to heale other scandalous evills in them as drunkennesse lying c. but that hinders not Gods civill ordinance of the Magistrates coercive power also more in the one then in the other yea errours and heresies are wont to breed troubles and divisions in civill societies Hence those seducers and their followers who turne the grace of God into wantonnesse Jude 4. and are filthy dreamers vers 8. are branded for seditious persons in Common-wealths even such as come justly to perish as sometimes seditious Corah did vers 11. perish in the gain-saying of Core Hence those black brands of seducers who have a forme of godliness that they are traitourous heady high-minded truce-breakers false accusers fierce c. making their times perilous 2 Tim. 3. 1. 3 4 5. and that he speaketh that of seducers vers 6 7 8 9 13. declare Hence those also in Jude are branded for murmurers and complainers Jude 16. ever and anon quarrelling against matters in Church and State 1 so Tim. 6. 3 4. the very fruits of false doctrines are reckoned to be envy strifes railings evill surmises and perverse disputes and as that Apostle reckoneth those fruits of the flesh Gal. 5. 19. as concomitants so doubtlesse by purety of proportion those adjoyned v. 26. contentions seditions Heresies c. those Antichristian seducers Revel 16. 13 14. are persons of turbulent spirits in civill states stirring up to warres and the like that Impostor and seducer Theudas mentioned Acts 5. as a murtherer and seditious person Histories ancient and moderne are full of examples of this nature of persons of corrupt Principles in religion becoming movers and Abettors of civil Seditions The third branch that it is a toleration of that which breaketh religious States hedges and walls c. appeareth that hedge Job 1. 10. Zech. 2. 4. 5. and wall of fire of Gods gracious protecting providence over such a State is undermined by such things As Adam was naked in that respect Gen. 3. 10. so was the State of corrupted Israel naked Exod. 32. 25. before their Idolatry was punished Moses saw that they were naked and as a meanes of recovery of their wonted covering he commandeth the civill execution of Justice upon some for terrour to all the rest vers 26 27. those fox-like false Prophets Ezek. 13. 4 5. let alone did spoile the vines and break the hedges and saith God both to Church and State Rulers Yee have not gone up into the gap neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. Their care should have been to have prevented such breaches thereby but yet though the hedge was broken a gap made and warre from God prepared against them all might have done well enough had not State and Church Officers both been too indulgent and remisse in punishing the causes of such mischiefs Hence also when such corruptions in Ministry and Worship mentioned Ezek. 22. 26 27. are let alone verse 30. we read of a gap made and no man of Authority being found to make it up for the Land that God should not destroy it Therefore saith God vers 31. I have poured out 1 Kings 11. 1 2 3 4 5 6. c. mine Indignation upon them Corruptions in religion connived at and too much countenanced by Solomon in his wives rent that Kingdome in pieces whence by punishing such corruptions in religion evill is said to be put away from Israel Deut. 17. 2. 3. 7. as if otherwise Israel had been exposed to that evill R. 7. Such a toleration of such corruptions before mentioned it interpretatively by God himselfe a kicking at Religion and honouring of such as hold forth and practise those corruptions in religion above the Lord himselfe and therefore undeniably not to be yielded unto by regulated civill Rulers the consequence none but profane spirits will deny the antecedent is evident by that 1 Sam. 2. 12. to 16. compared with 23 24 25 29. verses It was a corrupt religious custome to snatch out in that sort what first came to hand and forcibly to take the fat of the peoples sacrifices for the Priests use the matter was not fundamentall nor contrary to the light of nature but very justly offensive to God and men ver 17. Eli is told of all that as well as of other sins of his sons against the second Table he chideth them a little as a father but doth not as he was a Judge 1 Sam. 4. 18. He judged Israel forty yeares punish'd them according to their deserts he is indulgent they are let alone what is Gods censure of this v. 29. Wherefore kick yee not Hophni and Phineas only but Eli too at my acrifice and at mine offering c. and honourest thy sons above me to make your selves fat with the choicest of all the offerings of Israel God instanceth in this his indulgence towards his sons in that matter of that corrupt religious custome onely as if that was as vers 17. of most heinous guilt before him the sin of your young men was great before the Lord and it is observable since there is a purity of proportion Such Rulers as can be indulgent to gâ—osse errours and corruptions in religion in Gods worship and sacrifices they little regard Gods truth or worship they kick at iâ— in Gods account and if they will needs bâ— soever-tender of such as are not fit objects of their tendernesse they shew little tendernesse of Gods name truth worship or honour they it seemeth more regard them and their ease c. then God thou honourest thy sons above me now who would be so thought of by the Lord. R. 8. Such a toleration of such evills mentioned causeth the very evills themselves to be charged upon Rulers and bringeth the wrath of God upon them also ergo not to be yielded to by any godly wise Rulers the consequence none not prodigall of Rulers welfare will deny The Antecedent appeareth Solomon is said to goe after Ashteroth c. which as its thought was onely in respect of his connivence at and