The Civil Magistrates Power in Matters of Religion, Errata
Errata.
In the Epiſtle Dedicatory pag. 4. line firſt adde cor.
pag. 29. for foreign reade foreign
pag. for foreign read foreign.
p. 32. for 1 John 14. 1. read 1 John 1. 14.
This Treatiſe concerning the Chriſtian Magiſtrates Power, and the exerting thereof, in, and about matters of Religion, written with much zeal and judgement by Mr. Cobbet of New-England, I doe allow to be Printed, as being very profitable for theſe times.
Feb. 7th. 1652. OBADIAH SEDGWICK.
A Diſcourſe concerning the Nature and Latitude of Civil Powers in matters of Religion.
IF 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 foreign, in reference to foreign, as alſo to foreign, 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 onelyonly mentioneth Chriſts caſting out both all them that ſold, and all them that bought in the Temple; and the word, foreign, 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. Its frequently uſed in Matthew, Chapter 8. and 9. and 10. and 12. for caſting out of Devils; Its 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. OnelyOnly 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; onelyonly according to the word.
Bullinger upon the ſame place, having ſaid that Chriſt did thus as a King, and as an high Prieſt, &c. He would have that noted; leſt every private man ſhould thinke it lawfull for him to doe the like, &c. And becauſe God hath not armed every ones hand, private perſons, and ſuch as are not in publicke authoritie, are rather to oppoſe it with their tongue, and to ſigh and crie before the Lord till he afford remedie thereof: he denieth it as imitable by private, but yields it as imitable by ſuch as are in publick authoritie.
D. Toſſavus (in loc.) It may be demanded ſaith he, whether it be not enough to purge the Temple or Church from corruptions by word and doctrine, and why Chriſt did it by fact alſo, and by any force? It is anſwered, ſaith he, that by this example is ſhewed that abuſes even in externals are by all means to be reformed; in which matter godly Magiſtrates are to lend their help to the Miniſters, that as they by preaching, ſo Magiſtrates may even by external repurgation remove thoſe things which are repugnant to the regular worſhip of God. But as for that Chriſt did, it appertaineth not ſo much to his Prieſtly Office, as to his Kingly.
Marlorate (on the place) from this that Chriſt as well by fact, as word, caſteth out Temple abuſes; ſaith, They are hence taught, who have received authoritie from God in the Church, how they ought by work as well as word to purge the Church▪ Although they know the corruptions, as ſuperſtition, idolatrie and ſuch like have taken deep rooting in the hearts of the wicked. For therefore hath the Lord armed their hands, that they might take chief care of his worſhip.
Maſter Dyke writing upon this fact of Chriſts purging the Temple, and having declared how this fact of Chriſt was not imitable, as Chriſt did thus as the Sonne of God; he propoundeth this queſtion, how far forth this fact of Chriſt is imitable.
And Ainſworth▪ men are either publick perſons or private; publick either in the Magiſtracie, or in the Miniſtery; As for Magiſtrates, they being Chriſts Vicegerents (as God) in ſpecial manner, the imitation of this fact belongeth to them; For God hath given them the ſword, not to let it lie ruſting in the ſcabbard but to ſtrike, and he hath put the whip into their hands to ſcourge withall, &c. Then he ſheweth how Miniſters in their way of preaching are to doe thus, and then how private men in their way of prayer and ſighings (but not by other violence) are to be doing this way.
Muſculus upon Iohn 2d. 13. 14. 15. 16. 17. upon that; he found in the Temple, as ſoon as Chriſt came into the citie, (ſaith he) he viſiteth the Temple. This ſhould be the firſt care of all godly ones, not of Paſtours onelyonly, but of all Magiſtrates whatſoever, that the Kingdome and worſhip of God be ſought after. And upon that, and when he had made a ſcourge of ſmall cords, he caſt them all out together with the Sheep and the Oxen; he obſerveth we ſee by this fact of Chriſt how diſtaſteful they are, and how unſufferable in the Church, who under pretence of divine worſhip exerciſe merchandize. Doubtleſſe there were many other crimes, by which God was commonly provoked; and yet we reade not that Chriſt uſed like ſeveritie againſt them; but forthwith he caſteth this loathſome plague of ſuch Merchandize out of the Temple. Who ſeeth not hence that thoſe things which concern the Glory and Worſhip of God are not alone before all other things, but with greateſt ſeveritie to be purged away, and that not without cauſe, ſince in theſe ſinne is committed againſt the firſt Table, and under pretence of Divine worſhip, ſervice is done to the Devil and to worldly luſts; and beſide the plague which ariſeth here ſpreadeth into the whole body more ſpeedily and dangerouſly then can be imagined. Again, let ſuch who would have nothing done in a compulſive way againſt Idolaters and corrupters of Gods worſhip in the Church, but thinke ſuch as doe evil are to be intreated willingly to deſiſt: let ſuch anſwer, Why Chriſt did not here doe thus; why he did not meekly requeſt theſe merchants to carrie their Oxen and Sheep, and money out of the Temple; None ſay they are by force to be compelled to godlineſſe; be it ſo, but are they not by force to be reſtrained, yea and driven away, who exerciſe gainfull trades in the Temple; what ſhall we ſay that Chriſt here ſinned? God forbid! he compelled them not to Pietie, yet he caſteth that merchandize out of the Temple. Furthermore, they have hence ground to change their opinion who teach, that external evils in the Church, are not to be taken away, unleſs they be firſt taken out of mens hearts? for according to this Doctrine, Chriſt ſhould firſt have caſt that inward evil of covetouſneſſe out of the Jewes hearts, and then have caſt them out of the Temple; but we ſee it quite otherwiſe in what Chriſt did here, he caſt theſe merchants out of the Temple, although they kept their covetouſneſſe ſtill in their hearts: giving hence an example, whereby he might teach us, that publick evil is not to be ſuffered in the Church, although it cannot be rooted out of mens hearts. If any reply, It is but vain to remove it out of the Church, if it be not removed out of the hearts of men; ſurely (ſaith he) Chriſt knew this well enough, yet he did his office, having made a ſcourge, he hunted theſe dogs out of the Temple.
Snecanus in his Tract de Magiſtratu, he maketh uſe of this example of Chriſts purging the Temple with a ſcourge in his hand, to prove the Magiſtrates power now under the Goſpel, in matters of both tables.
Beza in his Tract de haereticis à Magiſtratu puniendis ſaith; In or by what right did Chriſt twice take the Whip in hand? both John 2. 14. and Matth. 21. 12, 13. by what right did Peter kill Ananias and Sapphira? by what right did Paul ſtrike Elimas blind? what? by that of the Eccleſiaſtical Miniſtry? ſurely no, unleſſe you would confound the Juriſdictions; therefore by the right of the Civil Magiſtrate: for there is no third. Yet I acknowledge this power put forth by Miniſters of the Word, was in them extraordinary, and the manner of exerciſing it after a ſort divine: but I prove, that though the Lord doth not alwayes make uſe of the help of the Magiſtrates, yet in all ages, he doth make uſe of the Power whereof the Magiſtrate is the onelyonly ordinary Miniſter, according as himſelf ſeeth it meet, for the preſervation of his Church.
Now then if any object againſt this example as Imitable; becauſe Object. 1 Chriſt did this as God, or at leaſt as the Meſſiah.