The Civil Magistrates Power in Matters of Religion, Answer 2 – Object 3

The Civil Magistrates Power in Matters of Religion · Answer 2 – Object 3

p. 10I 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 p. 11by 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 p. 12bleſſed 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 p. 13political 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 Commonwealths; 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 p. 14viſible 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 foreign, and foreign, 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, foreign, and foreign, 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 p. 15a 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 p. 16and 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: its 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 its 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 p. 17incurable, 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 onelyonly 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, p. 18to 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. foreign 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, foreign 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 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 p. 19to 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 Abb…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 onelyonly for his Word, and his ſword conſidered onelyonly 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 onelyonly 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 onelyonly by dogmaticall and doctrinall weapons, or ſuch like: but as Revelation 17. 14. By external violent wayes and weapons; they have their Captains, p. 20their 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, foreign 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, p. 21137. 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 foreign 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, underſtand the perſons rather ſo offending, which muſt be ſo taken as Hereticall perſons, blaſphemers, and ſuch like. Whence falſe Prophets compared to Foxes; Ezekiel, 13. 4. Concerning theſe the Churches well beloved; Canticles 2. 10. Even Chriſt the Churches Spouſe, whoſe Dove is the Church; Verſe 14. He giveth this order; Verſe 15. Take ye us the Foxes.

Whether the ſpeech he utter, were in his own name, as ſome think; or in the name of the bleſſed Father and Spirit alſo: as others think, or whether ſpoken with reſpect had to his Spouſe the Church: Take ye us; that is for me and my Church, or for my ſake and hers, or on my behalf and hers; yet to be p. 22ſure, Chriſt ſpake this, as Spouſe to the Church, his welbeloved Dovelike Spouſe; and ſo he ſpake it as head, at leaſt as political head of the Church, and ſo alſo as Mediatour; and therefore what herein he injoyneth, is to be the more obſerved: undeniably holding forth:

Firſt, That this is a charge of Chriſt as Mediatour, unto all ſuch, who by place and office under him, are to reſtrain and puniſh, not by the uſe of a ſpiritual rod, or ſword ſo much, as are Church Officers; but ſpecially by the uſe of the temporal ſword, as our Civil Rulers, who in their political way, are here injoyned forcibly to take ſuch corrupters, and diſturbers of Religion, as well as of good manners.

Secondly, That ſuch taking of ſuch Foxes, is in the nature thereof, a ſpecial ſervice to Chriſt Jeſus, as Mediatour, and Political Head of his Church. Yea and to the bleſſed Father and Spirit, in whoſe name, and to the Church it ſelf alſo, on whoſe behalf, he may ſeem to ſpeak; not thus, Take ye for me: but thus, Take ye for us, the Foxes, yea the leaſt of them, which may ſeem not to do ſo much hurt as others: the taking of all ſorts of ſuch Foxes then: who by their tenents or practiſes do hurt, and ſpoyl in the Churches, or the reſtraining, curbing, and puniſhing of them in ſome external forcible way; this muſt needs be very acceptable ſervice to the Lord. So Numb. 25. 11. 1, 2, 6, 7, 8. verſes compared: that extraordinary act of zeal in Phinehas, corporally puniſhing, not merely an act of corporal fornication, which then was not of it ſelf death, (though Adultery was) but a joynt act of ſpiritual whoredome too, in that Idolatry there mentioned; (which then was puniſhable with death by the civil Magiſtrate in an ordinary way, Deut▪ 13. & 17.) I ſay this that he did, is by God reckoned, under this head, as for him, or for his ſake, verſ. 11. while he was zealous for my ſake; and verſ. 13. becauſe he was zealous for his God. God then looked at himſelf, as in a very ſpecial manner, both concerned, and reſpected, in that ſervice of Zeal.

All which places thus cleared, may help to expound that, Pſal. 2. 10, 11, 12. where the Kings and Judges of the earth are required to ſerve the Lord, the Son, Gods Anointed, verſ. 6. Now this ſervice being not injoyned them as men barely, but as Kings, even Kings upon the Throne, Job 36. 7, 11. compared. p. 23It cannot be reſtrained to ſervice in common with other godly perſons, but looketh alſo to Authoritative ſervice, as Civil Rulers. Whence this Argument may be formed, in reference to that before ſpoken.

All Authoritative ſervice whatſoever, of civil Rulers, unto Chriſt, is by command required of them: For ſerve the Lord, (that is, Chriſt,) is indefinite, and ſo extendible to all ſuch ſervice alſo: but, (as hath been before proved) forcible reſtraint and puniſhment of corruptions in Religion, by the temporal ſword, is one ſpecial part of ſuch ſervice; therefore forcible reſtraint and puniſhment of corruptions in Religion, by the uſe of the temporal ſword, is by command of God required of Civil Rulers: And it muſt here further be noted, to what times this Pſalm muſt be referred: the comminatory and threatening part of the Pſalm, verſ. 1, 2, 3, 4, 5. Peter applyeth to the times of the Goſpel, Acts 4. 25, 26, 27, as is that, Pſal. 2. 9. by John, Revel. 2. 27. & 12. 5. and 19. 15. The Inſtructive part of this Pſalm, as that, verſ. 7. is by Paul applyed to Chriſts Reſurrection, Acts 13. 33. that, verſe 8. concerning the Heathen, or Gentiles becoming Chriſts poſſeſſion, and the utmoſt coaſts of the earth his Inheritance, all will yeeld muſt reſpect the times after the partition Wall, twixt Jewes and Gentiles, was broken down; and the Gentiles made the Lords habitation, Epheſ. 2. this was the time to which that [Now] verſe 10, 11. looketh. Be wiſe [now] ye Kings: ſerve the Lord with fear. Kiſſe the Son, &c. verſe 12. namely thus riſen, and reigning; as verſ. 6, 7, 8, 9. do expreſſe. So then, it was not a Moſaical Injunction, reſpecting the Kings of Iſrael and Judah, who might be types of Chriſt; but it is a command lying upon Gentile Rulers, in the dayes of the New Teſtament, to ſerve Chriſt with their Authority, in reſtraining and puniſhing corruptions in Religion. And the Argument hence is undeniable.

That Command of God, which is expreſſed with peculiar reference to Gentile Rulers, which ſhould rule after Chriſts Incarnation, that command muſt needs be of force in the dayes of the New Teſtament: But this command unto Princes and Judges, in their Authoritative way alſo to ſerve Chriſt, is of that nature, or is referred to the dayes of the New Teſtament; p. 24therefore that Command is of force, or bindeth in theſe dayes of the New Teſtament: The Propoſition is evident, becauſe the Commands of God muſt needs bind the perſons reſpected and intended in thoſe very commands. The Aſſumption was before cleared: So that the Concluſion remaineth undeniable; and there wanteth not now a binding command of God, requiring ſuch Authoritative ſervice of Chriſt, by Civil Rulers, as that is, and was proved to be; namely Authoritatively to reſtrain and puniſh ſuch corruptions in Religion.

A ſecond Reaſon of the Aſſertion is taken from the end, to Reaſon 2 which the Civil Magiſtrate is appointed of God: whether that end be more General or Special.

In the General, he is appointed for the good of ſuch as are under his ſubjection: he is the Miniſter of God to thee for thy good; Indefinitely, Rom. 13. 4. whether that good be natural; as life and ſafety of their bodies: or moral; as temperance, chaſtity, honeſty, and the like: or civil, as civil peace, civil liberties, mens Lands, goods, eſtates, &c. or Spiritual; as the free paſſage of the Word and Ordinances of God, the purity of all the worſhip of God, and of the Doctrine and Diſcipline of Chriſt diſpenced, and the like. Now if God make the Civil Magiſtrate, the Miniſter of all this good to the ſubjects, then hath he armed them with civil power, in a civil way, and by political meanes to promote that good of the Subjects; and to reſcue from whatſoever externally breaketh forth, tending to impair that Good of the ſubjects; and who ſeeth not, that Corruptions in matters of Religion, do ſome way or other ſtrike at all that good? not alone, by provoking God in Judgment either to blaſt all that good unto a people, amongſt whom ſuch corruptions prevail; but the corruptions themſelves occaſion breaches upon mens natural, and civil good; even their lives, ſafety, eſtates, civil peace and liberty, and the like. Witneſſe the ſad fruits of Popery, too oft in England; of Anabaptiſme in Germany, in John of Leyden and Cnipper Dollings dayes; of Levelliſme not long ſince in England, when the better part of the Army were ſent down towards Oxford (as I remember) to ſuppreſſe the ſtirre raiſed by the Levellers, and I wiſh that might have been the laſt of the deſtructive, turbulent, ſeditious, or trecherous deſignes p. 25of men groſly corrupted in their Judgments, in the matters of Religion.

As for the moral good of ſubjects under Civil Authority, how much ſuch corruptions do intrench thereupon, let the woful experience of the looſeneſſe, and even profaneneſſe of too many in both Englands, amongſt whom corruptions in matters of Religion, have taken place, teſtifie; beſides the ſcandal upon Religion, which ſuch have brought in the eyes of the common ſort, which have made little or no profeſſion, and the woful miſcarriages thereby occaſioned amongſt them alſo. But how ſuch corrupt perſons are branded in Scripture, for ſuch miſchiefs and miſcarriages, let theſe places be duly conſidered, Rom. 16. 18. 2 Pet. 2. 1, 2, 3. compared with verſe 10, 12, 13, 14, 18, 19. Jude 4. with verſe 8, 10, 11, 12, 13, 16, 18, 19. 2 Tim. 4. 3, 4. 1 Tim. 4. 1, 2, 3, 4, 5. whence alſo ſuch perilous times, 2 Tim. 3. 1, 2, 3, 4, 5, 6, 7, 8, 9, 13. whence railings, ſtrifes, and the like, 1 Tim. 6. 3, 4. whence increaſe of ungodlineſſe, 2 Tim. 2. 16.

And is not then the Civil Magiſtrate, whoſe end, partly, is the ſubjects natural, and civil good, bound, in his political way, to reſtrain and redreſſe the cauſes of the contrary evil? but ſpecially as the Magiſtrate is a political Miniſter of God, in his civil way, and by his Civil means, of the ſubjects ſpiritual good; ſo he is to improve his Authority, that the liberty, purity, and peace of Gods own inſtituted worſhip, and wayes, wherein their ſpiritual good, externally, doth much lye, be maintained and defended againſt all Infeſting, infringing, Impugning or Impairing principles, or practiſes breaking forth to the contrary; the Civil Magiſtrate, in Gods Appointment, is a Miniſter to the Churches good, as that of Rome, to which Paul writ, Chap. 1. 7. & 13. 4. compared, he is the Miniſter of God to thee, for thy good. Eſay 60. 11. the Gentile Kings ſhall be brought to the Church, to be added to it: they ſhall alſo as Kings (in ſome reſpect) ſerve the Church: elſe as verſe 12. the Nation, and the Kingdome (or Authoritative part of the Nation) that will not ſerve thee, (ſpeaking of the Church) ſhall periſh: and verſe 10. Their Kings ſhall miniſter to thee: Yea in point of the very Diſcipline of the Church: which is to it as its walls, they ſhall help in the building thereof; by their Civil Authority, ſetting up p. 26that in their Juriſdictions, ſtrengthening, ſetling, and eſtabliſhing the ſame there. Hence verſ. 10. And the ſonnes of ſtrangers ſhall build thy walls, their Kings ſhall miniſter to thee; namely in that matter of building her walls alſo there mentioned: hence alſo they are called the builders of the Churches walls, Eſay 49 16, 17. compared. Thy walls are before me: Thy children, or (as in the Hebrew) thy builders (namely of thoſe walls) make haſte. As builders, by their Civil Authority, they ſhall break down all manifeſt unevenneſſe in the Churches fabrick, curb all palpable Intruſions of any bad ſtuffe therein, and redreſſe whatſoever might viſibly undermine the ſame: and all this ſpoken with reference to the Dayes of the New Teſtament, when the Gentiles ſhould be thus behoveful to the Church, verſe 22. I will lift up my hand to the Gentiles. Verſe 23. and Kings ſhall be thy nurſing Fathers,—they ſhall bow to thee with their faces toward the earth. So Eſay 60. 3. The Gentiles ſhall come to thy light, and Kings to the brightneſſe of thy riſing. Verſe 9. Surely the Iſles ſhall wait for me: verſe 10. The ſons of ſtrangers ſhall build up thy walls, and their Kings ſhall minister to thee. So Rev. 22. 24. And the Kings of the earth ſhall bring their glory to it: namely, to that new Jeruſalem or pureſt Goſpel Church: not in heaven; but which cometh from God, out of heaven, verſ. 2.

Now the glory of the Kings of the earth, is chiefly their Soveraignty and Civil Authority; which Chriſt by John ſaith, they ſhall bring to the Church: not to be reſigned to them, or uſurped by the Church, or any of her Officers: they ſhall be Kings ſtill, although miniſtring, as Kings, to the Church, Eſay 60. 10. but they ſhall bring this their glory to the Church, to be improved for the Churches good; or for the maintaining the doctrine, diſcipline, and waies of God held forth by the Church in the purity, and liberty thereof: againſt all oppoſers, impugners, deſpiſers, depravers, diſturbers, and corrupters thereof.

And let none ſay; What need the Church any ſuch terreſtrial Object. Help: It hath carried on Church wayes and worſhip, when it had none to help, but rather had the Rulers of the earth hindring it. Beſides, the Church is a compleat Polity within it ſelf; and hath weapons to avenge all diſobedience, in its own way and ſphear, 2 Cor 10. 6.