Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	government_n	presbyter_n	3,617	5	9.9092	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62249	The dew of Hermon which fell upon the hill of Sion, or, An answer to a book entituled, Sions groans for her distressed, &c. offered to the King's Majesty, Parliament, and people wherein is pretended to be proved by Scripture, reason, and authority of fifteen ancients, that equal protection under different perswasions, is the undoubted right of Christian liberty : but hereby confuted, wherein the power and proceedings of the Kings Majesty and the church are vindicated.	H. S. (Henry Savage), 1604?-1672.	1663 (1663)	Wing S760; ESTC R34021	70,693	96

spirit of contradiction carries men away that they dare confound things which the Spirit of God so manifestly distinguisheth de Imp. sum not circa sacra c. 11. And I more wonder that these men should say that there is not one word for them in the New Testament or that they should be set up by us as Antitypes of the high Priests under the Law No Christ is onely that Neverthelesse in regard of the distinction which was an Ecclesiastical thing among the Jewes I say that the Bishops do resemble the High Priests and the inferiour Clergy the other Priests For there were in this respect many High Priests at once of whom we read many to have been assembled together Mark 14. 1. every one of which was summus sacerdos istius Classis the High or chief Priest of that Rank These ranks had their several courses Zachary was of one of these courses viz. of that of Abia Luc. 1. 5. not all these but one only was typical shadowing forth Jesus Christ unto them And even in this High Priest there was something besides the representation as is plain by St. Paul who yielded his obedience to the High Priest as governour of the people Acts 23. 5. and that after the Type was expired which had been unlawfull had there not been somewhat remaining in him besides the figure Eleazar in Aaron's life-time was Princeps Principam or Praelatus Praelatorum Num. 3. 32. and yet not reputed a Type of Christ and 2 Chron. 35. 8. we read of three at once one onely whereof was the High Priest which was the Type of Christ the rest were not so yet by reason of their dignity paramount to others might resemble Archbishops themselves And the other forementioned High Priests in regard of the place they held above the rest of their Classe are in a sort resembled by our Bishops And that this may not seem strange to any 't is a matter obvious to our observation that scarcely any Ordinance or Order under the New Testament can be named which is not derived from others under the Old by some kind of resemblance intended between them Imposition of hands by the Apostles was taken up in imitation of that practised under the Old Testament for the designation of successors as Moses used it towards Josuah Num. 27. 18 20. That the whole frame of Church Government answers to the like order and distinction of persons and offices in the Old Testament is evidenced by the learned Bishop of Winton in a scheme to that purpose thus drawn viz. Aaron should be resembled by Christ Eleazar Archbishops Princes of Priests Bishops Priests Presbyters Princes of Levites Archdea●ons Levites Deacons Nethinims Clerks and Sextons And hereunto he is led by the opinion of the ancient fathers who seem to be of the same mind viz. that the same form should serve both so is St. Cyprian so St. Hierome St. Leo and Rabanus de vita clericor The Government of the Church of the Old Testament saies the Archbishop of Armagh was committed to Priests and Levites unto whom the ministers of the New Testament do now succeed in like sort as our Lords day hath done unto their Sabbath So he in his Original of Episcopacy and if it were reasonable for Christians to take the Jewes for their pattern in drawing their scheme of Church government much more is it for modern Christians to follow the ancient a thing which our Church has done in her reformation which has retained all things of ancient usage in the Church of Rome lest men should be scandalized at us whilest we seemed to set up a new Religion instead of reforming the Old The very Lords Prayer hath much of conformity not only to the forms used by the Jewes as others have observed but also as it seems to me to the very design of the sacrifices of the Law which are all reducible to three kinds The first was the whole burnt-offering to God as absolute Lord of Heaven Earth and as one to whom belongeth honour from us should he never bestow any special favour upon us The second was the peace-offering whereby to obtain at his gracious hands all those blessings and the degrees thereof whereof men stand in need whether publick or private as also to expresse a thankfulnesse for all blessings and for all those gracious returns he makes to the prayers of his people from time to time or at any time The third was the sin-offering for the expiation of all or any transgressions of his holy and divine commandments and for health of soul In conformity whereunto our Saviour hath in that perfect and absolute form taught us to offer by him a spiritual holocaust to the honour of his name who inhabits eternity in these words Our Father which art in heaven hallowed be thy name Secondly a spiritual peace-offering for the advancement of his Kingdom in us and the adimpletion of his will by us as also for a supply of all outward necessaries in these words Thy Kingdom come thy will be done in earth as it is in heaven Give us this day our dayly bread Thirdly a spiritual sin-offering for the forgivenesse of sins past and for prevention of sin for the time to come in these words And forgive us our trespasses as we forgive them that trespasse against us and lead us not into temptation but deliver us from evil And these not without a doxology as a spiritual Libamen or meat-offering without which no burnt-offering was to be made under the Law in these words For thine is the Kingdom the power and the glory for ever and ever Amen And so having not only proved the order and distinctions of Ecclesiasticks under the New Testament but also the first Liturgy so the Lords Prayer is proved to be by Cassander in Liturgicis ex Dionysio and stands undeniably true to be instituted in resemblance of the like under the Old Testament I come now to prove the jurisdiction that they have one over another and over the rest of the Church wherein two things are to be considered in relation to our Bishops viz. 1. Their power 2. The distribution of this power As for the first Their power is so connatural that the chief Judge in Areopagus was a Priest hence Cohen in Hebrew was a common name to Magistrates and to Priests Gen. 41. 45. Potipherah was Priest h. e. Prince of On. The Druides among the Galls were of the noblest stock of kindred they were so in Epirus and Cappadocia it was usual as well among the Grecians as Romans for Kings to be Priests and as Schedius de Dis Germ notes out of Fenestella the Priest was never made a distinct person from the civil Magistrate till the expulsion of Kings out of Rome and that this power so challenged by the voice of Nature in the Heathen themselves is warranted by the Scriptures of the New Testament I shall have occasion to shew anon in answer to their objections

against it Mean while I shall prove the second thing considerable viz. The distribution of their power And this is distributed according to the distribution of the civil power the Bishop residing in the City or chief place all the Clergy of inferiour places within his Diocess are subject to him as he is to the Archbishop which is answerable to what the Apostles at first did practise in the very beginning of Christianity and was followed by after times as is observed by Dr. Hammond out of Acts 14. and 15. cc. and made good against the Animadversions on the Dissertations touching Ignatius's Epistles c. 7. sect 6. His words are these According to the image of the civil government among the Jews and the like again in their Temple forementioned the Apostles appeared to have disposed of Churches every where and in all their plantations to have constituted a subordination and dependance of the Churches in the inferiour cities to those in the chief or metropoles An example of this we have in the story of the Acts concerning Syria and Cilicia and the several Cities thereof in relation to Antioch the Metropolis For when the Question Acts 15. 2. was referred and brought to Jerusalem from the Church peculiarly of Antioch cc. 14. 26. and 15. 3. and the Decree of the Council return'd to them by whom the Question was proposed h. e. to the Church at Antioch ver 22. yet in the Epistle wherein the Decree was contained we find the Brethren through Syria and Cilicia i. e. all the Christians of that Province to be expressed and joyned with those of Antioch ver 23. And after when that Decretal Epistle was delivered to the Church of Antioch ver 30. Paul and Silas went over Syria and Cilicia ver 41. and 42. and as they went they delivered to every City the Decrees of the Council c. 16. v. 4. which is an evidence that the churches of those cities related either immediately to Antioch or as Antioch it self did to Jerusalem and were in subordination to it as to the principal Metropolis of so wide a Province according to that of Philo that Jerusalem was in his time the Metropolis not of Judea alone but of many other regions in respect of the Colonies which it sent out of the Jews that dwelt in them naming Syria and Cilicia and divers others thus for the learned Doctor The same is proved out of Rev. 1. 14. John to the seven Churches in Asia where St. John directing his letters unto them thus indefinitely without any mention of their particular names he cannot by common intendment be conceived to have understood any other thereby but such as by some degree of eminency were distinguishable from all the rest of the churches that were in Asia and in some sort did comprehend all the rest under them for taking Asia here in the most strict sense for the Lydian or as the Imperial constitutions call it the Proconsular Asia it is not to be imagined that after so long pains taken by the Apostles and their disciples therein there should be found no more then seven churches especially since St. Luke Acts 19. 10 20. testifies that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks so mightily grew the word of the Lord and prevailed And in particular among the Epistles of Ignatius there is one directed to the church in Trallis another to the church in Magnesia and both these were subject to the Metropolitane of Ephesus See the Archbishop of Armagh as above quoted And for these reasons as also for their eminence in learning and wisdom have all Christian Kings of this Realm ever consulted with them in the establishment of Laws We read in Lambert's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. Selden's Titles of honour That the Laws of Ina King of the West-Saxons were made by the perswasion and appointment of his father Cenredus and of Hedda and Erkenwald Bishops with Senatours Elders and wise men of the people in a frequent assembly of the servants of God which was between the years 712. and 727. The Laws of Alured the first founder of this Monarchy were made by his authority as those of Ina had been by his but ex consulto sapientum by the advice of the wise which must include the Bishops 1. Because his Laws were grounded on Moses his Laws 2. Because nor these nor those of Ina did reach to life except in case of Treason against King or Master 3. Because he hereby allotted much of the Kingdom to Guthurn on condition of Guthurn's becoming Christian All which are things well beseeming tho judgement of Bishops and are especially the first arguments sufficient to convince some of Errour that contend our Laws to have had their Original out of the twelve Tables This was anno 871. about 820. years since The Laws of Ethelstan anno 924. were made by the prudent counsel of Vlshelme Archbishop and the rest of the Bishops c. wherein an estimate was made of all orders of men that then were or rather a declaration of the Common Law in that point As first The King was esteemed at 30000. Thrymsa's i. e. so many times three shillings an Archbishop at 15000. Thrymsa's a Bishop or Senatour at 8000. Thrymfa's General of an army at 4000. one initiated in holy orders or a Thame i. e. a Noble man at 2000. whereby it appears that an Archbishop was double to any subject of the Kingdom besides and a Bishop equal to the greatest Lord in the Land and every Priest as good as the best Noble man under the degree of a Senatour so far are any of these orders from arrogating that they have lost much of that ancient honour which belonged unto them by the Common Law of this Nation King Edmund called together a frequent assembly of Ecclesiasticks and Laicks where Oda and Woolstan Archbishop were present with very many other Bishops for the sanction of Laws So did King Eldred anno 948. as Ingulphus testifies So Edgar and Canutus establisht Laws by the advice of the wise So did William the Conquerour with the concurrence of his Princes whereof the Archbishops must be a part since which time no Acts of Parliament are made without the Lords Spiritual And that these things were allowed to the Priests under the Old Testament no man will deny the proofs therein being so frequent pregnant But our adversaries here call for proofs out of the New whereunto I have shall answer hereafter in its due time place contenting my self at present with the Exposition of that one text of Mat. 19. 28. Ye which have followed me in the regeneration when the Son of man shall sit upon the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel This was spoken to the twelve Apostles which were Clergy men and the Predecessors of all Bishops where note that the comma should be put immediately after Me and

in the regeneration referred to the Son of man sitting on the Throne of his glory which was immediately after the descent of the holy Ghost a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of eminence call'd the Regeneration because then were the gifts of ministration and sanctification more abundantly poured forth then ever they had been before the immediate end whereof was Regeneration or Renovation Then did every Apostle besides his general commission take upon him his particular Episcopacy where he sate and judged that is governed the Church signified here by the twelve Tribes of Israel under which notion the Jewish Church had been comprehended And if it were understood of their being assessors to Christ in the last judgement surely then I might use the argument of St. Paul which concludes a fortiori 1 Cor. 6. 3. Know ye not that we shall judge the Angels how much more things that pertain to this life where under the pronoun We he includes himself and all the Apostles In whose absence he would have them rather end all differences which at any time might happen by compromise then appeal to Heathenish tribunals from whence they were like to reap nothing but scandal to Religion and injustice to themselves by reason of the corruption of the Courts according to that of the Epigrammatist ad Sextum Et Judex petit petit Patronus Solvas censeo Sexte Creditori The Judge does ask a bribe thy Advocate a fee Pay then thy Creditour better pay one then three And so having done with Bishops come we now to Churches Sect. 7. IT is very true that where two or three are gathered together in the name of Christ there is he in the midst of them which was a singular consolation to the Disciples of Christ that though they were driven to corners and deserts and were fain to wander in desolate places being hated by all men for Christs sake yet how does this forbid publick meetings and at publick places when time and opportunity presents it self The people of God may pray in Cryptis caves in time of persecution therefore they must do so in time of freedom when all the world is become Christians is there any Logick in this no no more then would be in this kind of argument For the present necessity it is not good for a man to touch a woman Therefore when the necessity is over no man may marry This follows not but the clear contrary rather And to make further proof hereof by Scripture of the New Testament it is obvious to our observation that the people of God had not only their Synedria's and National Conventions but other houses of prayer erected and called Synagogues who being converted to the faith by the preaching of the Apostles the Synagogues were made particular Churches for Gal. 1. 13. Saint Paul testifies of himself that he persecuted the Church of God Now where was this Church of God it was in Synagogues Act. 22. 19. I imprisoned saies he and beat in every Synagogue them that believed on thee from whence I observe two things 1. That the example of Christians here does teach us that its lawfull to serve God in Temples made with hands though he be not nor ever was confined to them 2. That it is as lawfull that this be done though in places abused to false doctrine and superstition as these Synagogues yea their places of National convention were and that by Pharisees Sadduces and other Sects yea generally by all the Jews before their conversion to the faith And what is testified here of Jewish Synedria's and Synagogues is true of Heathen temples namely that it is lawfull to dedicate them to Gods worship Act. 17. when St. Paul sound at Athens an altar dedicated to the unknown God he went not about to preach down their altar but to preach up Jesus and the resurrection upon it least he should seem to be a serter forth of strange Gods as indeed he did to some nevertheless Nay a third thing may be hence observed namely that as these Synagogues were subordinate to the Synedria's or National Assemblies it follows that divers parochials may be subordinate to the Synedrium of the Cathedral and the Cathedral to a Provincial or National Convention And thus much for the lawfulness of Churches Now for the convenience of them They are convenient 1. for their capacity the Cathedrals being large enough to contain the Bishop with the Dean and Chapter the standing Synede of the Diocess besides the confluence of the whole City and Diocess upon all occasions The parochial Churches are lesser yet of capacity enough to contain a parish 2. they are convenient for their situation 1. in respect of the Diocess if Cathedrals they being in some eminent place thereof 2. in respect of the parish if parochials they being as near as may be to the middle thereof 3. in respect of the whole world in as much as they look towards the East which the ancient Christians turned to in their adoration as is testified by Tertullian in Apologet. c. 16. and by Dionysius the Areop in coelest Hierarchia c. 11. quite contrary to the Temple of Hierusalem whose Holy of Holies or upper end was Westward Indeed the Church built by Cardinal Richelieu at Richelieu a town of his own building too hath its Choir Westward and its entrance in at the East end thereof which was so appointed by him I suppose least otherwise it might spoil the fashion of his town a respect being had unto the model according to which it was to be built and not out of an opinion of the indifferency of situation for albeit he were contented to turn his face sometimes Westward in his adoration when living yet being dead he looks Eastward in the Chappel of his own building in the Colledge of Sorbon where he lyes buried What was done by the said Church at Richelieu was intended by that in Covent-Garden but it was not permitted to be consecrated till the said design was altered which was done Bonis avibus too for Covent-garden continnes a flourishing part of London suburbs whereas Richelieu hath nothing in it of the aim of the said Founder which was to make it a University for the study and teaching of Philosophy in the French tongue but is like a proud woman that hangs all upon her back at once for so is this empty of Students and riches having nothing left to commend it besides the superbe name set out with gay and uniform buildings as if every house there were as a Rejection of the Cardinals magnifick Palace that stands by and would in time grow emulous of their mother tree out of whose root they sprang But to return 4 Our Churches are convenient for situation in respect of their parts within themselves having an upper end and a lower this for the font to initiate and give first entrance into the Church by Baptism that for the holy Table which is for a spiritual repast to

his learned and judicious Grandfather against that viz. That it is never good to use too much severity or bloudshed in matters of Religion God never loves to plant his Church by violence and bloud King James Aphorism 124. This his Majesty leaves to the Spanish cruelties in the Indies and to their Inquisition at home And as for the Apostles 't is true they did not propagate the Gospel by force though mischief enough befell those at whom they shook off the dust of their feet but yet they did govern established Churches by force which was a delivery over unto Satan 1 Cor. 5. 5. for the punishment of the flesh And no other manner of punishment could be inflicted on offenders by them while there was no temporal Magistrate to impower them or at most none but such as was like their beloved Gallio who cared for none of those things yet this TAKE HIM DEVIL a man would think were more terrible then TAKE HIM JAYLOR which they have printed in capital letters Hence saies St. Paul Gal. 5. 12. I would that those were cut off that trouble you which had it been unlawfull to do had been unlawfull in him to wish As to the dividing of the inheritance which our Saviour refused which they have put in the margin as a Buttress to hold up the arch and concameration of their argument I say that our Saviour would not always be vacant to satisfy the Avarice of a fellow who followed him for such ends to the neglect of a business which he had but a short time to dispatch in the world though such was his zeal of Gods house that he could not forbear the ridding of the Temple of sacrilegious persons And thus their first argument falls to the ground with the improvement thereof to make the ruine of it the greater Sect. 11 FOr the further improvement of their foregoing argument they alledge that place of the Apostle 2 Cor. 1. 24. Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Ans For exposition whereof we say that one thing amongst others that gave the Apostle occasion of writing this Epistle was the command given by him of delivering the incestuous person to Satan for the punishment of the flesh The Apostle having founded a Church at Corinth false Doctours building on this foundation perswaded them as these Authours would perswade others in the like cases that St. Paul plaied the part of a proud domineering fellow and of one who took more upon him then belonged unto him Hereupon the Apostle excuses himself and saies that though necessity urged to a just severity against the sin yet he assumed to himself no dominion over their faith no for that were to pull up that foundation on which they stood for by saith ye stand and it were to destroy that which he had first layed But then some may say That though the Apostle had power in matters belonging to religious practice yet it seems hereby that he had none in matters of faith Whereunto I answer that it 's one thing to have power in matters of faith and another to have power over matters of faith To have power over matters of faith is the prerogative of Christ alone he being the only Law-giver to his Church to give Laws to the Church is act to terminalis a terminal action of Christ and herein he admits of no Vicarship or Vicegerency as I have already said which is such as the Popes pretend to in making new articles of faith and that this is the meaning of this place is the opinion of some that are no enemies to our present adversaries Nevertheless to have power in matters of faith appertains to the Church as I have said before out of the twentieth Article of our Church And that the Apostle had such a power is evident in the case of Hymenaus and Philetus whom St. Paul delivered unto Satan for making shipwrack concerning faith 1 Tim. 1. 20. The same Apostle also sayes Whosoever loves not the Lord Jesus let him be Anathema Maranatha 1 Corinth 16. 22. which some call an Excommunication unto death others interpret it The Lord cometh they are both the same in effect at least they imply a greater degree of punishment then the former The delivery unto Satan being only for the punishment of the flesh that the spirit may be saved in the day of the Lord Jesus But the Lord coming once in vengeance it is a fearful thing to fall into his hands as sayes the Apostle Heb. 10. 31. The second place they urge is Matth. 20. 25. sc The Princes of the Gentiles exercise dominon over them but it shall not be so among you Answ That if it be so that in the perpetual office of Pastors the use of the Keyes has a kind of jurisdiction as I have proved as well by positive places of Scripture as by the real effects that accompany it in the Apostles we must search out some other meaning by this place then the denyal thereof to them And then it must be either this viz. you look after easie seats like those of the Kings of the Gentiles who rule in ease and pleasure but it shall not be so among you so Doctor Hammond Or else it must be this viz. That the Apostles were not to strive for Dominion one over another but to content themselves with what they had over the Churches Or lastly it must be that which I find in the Treatise of the power of the Pope touching the book of Saternelly the Jesuite written Anno 1626. The Princes of the Gentiles exercise dominion over them but it shall not be so among you that is you shall not exercise dominion over the Nations by a temporal sword whereunto you your selves are subject as is learnt from the example of Paul who declined not the jurisdiction of Caesar Acts 25. But which exposition soever of these three obtains how does this prove what these men have in design viz. that no Christian Magistrate is to be a Defender of the Faith If they will grant him to be a Magistrate they must allow him a superiority and vest him in a power else they will but mock him and this power extends to matters appertaining to the worship of God as has been likewise proved The hird place 1 Pet. 5. 2 3. Feed the flock of God neither as being Lords over Gods heritage but being ensamples to the flock Answ By what has been said it is evident that they had a power over the flock of Christ and that not only a power accompanying the Word preached but a power of oversight for so much is clear out of the very place they here quote viz. v. 2. Feed the flock of God which is among you taking the oversight thereof and Acts 20. 28. they are called Overseers the very name Bishop is an Overseer This power was exercised then not in doctrine only but in discipline too This

discipline reached to the punishing of the body Therefore we must distinguish of power As 1. That there is a power instituted by Christ or exercised by his Apostles as has been evidenced That such a power may be exercised no man can well deny for whosoever does is a Heretick 2. There is a power of confederation or consent the which confederation or consent was either instituted in Primitive times and derived down from thence to these our dayes such as is jurisdiction meerly ecclesiastical and who disobeys or separates from this power is a Schismatick at the least or else it has been taken up by particular Congregations or Conventicles of men and this is the power that these men would have which is a meer mock power under which they will play fast and loose at their pleasure not unlike that of your Episcopus puerorum serving only for a Christmasse season condemned by the Council of Basil in Pragmatica Sanctione fol. 173 3. There is a power neither of Gods donation nor of Apostolical prescription nor of Ecclesiastical Institution nor of congregational confederation which I said before to be no proper power at all in as much as it is not any way obligatory to him who is under it but of mens own assumption which is either Imperium supra Imperium such is the Popes or Imperium in Imperio ab Imperio avulsum such is the Presbyterians as it hath been practised in Scotland Or which is Tyrannical in the execution of it by imposing new Articles of faith or Doctrine contrary to the form of sound words as the Pope does do or cutting off mens heads by inspiration as some of the other limb of Antichrist the Fanaticks have done and so they are not to lord it over Gods heritage The fact of Thomas Schucker the Disciple of Melohior Rinchius is not unlesse it be for the horridnesse of it to be omitted This Schucker in the middest of a numerous Assembly of his own gang pretending he was inspired from Heaven cryed Woe woe woe commanded a Sword to be brought him and withall he called to his Brother John to kneel down upon his knees his Parents with others asking him what he meant by this preparation he bade them be of good chear he being about to do nothing but what should be revealed unto him from the heavenly Father The eyes and minds of all being intent upon this new spectacle this mad Prophet drew the Sword and therewith divided his said Brothers head from his shoulders which struck his Parents with great grief of heart and the rest with terrour Being apprehended by the Magistrate who would allow him no more liberty of conscience for if he had his own head might have gone after He suffered condign punishment for this his cruel fratricide never all this while repenting of the crime but constantly affirming that this will of God was revealed unto him from Heaven This Tragedy happened in Fano Galli Anno 1527. And whether some men of this Generation have not dyed much like him I leave it to those that beheld them 'T is true as these men further alledge that the Apostles were Embassadours for the Prince of Peace and in his stead did pray the unbelievers to be reconciled to God And what if they would not embrace the Gospel but remain without the pale of the Church what had they to do to judge those that were without 1 Cor. 5. 12. What could be expected from such lesse then revilings persecutions defamations And what lesse is expected by God from them then blessing sufferings intreatings patience long-suffering love unfeigned c. Sect. 12. THe next place alledged by them is Matth. 13. The Parable of the Tares whereof it is said Let both grow together till the Harvest Answ I agree with them that this place does not only respect the second but the first Table the subject whereof is the worship of God But withall I answer first with that Expositor they mention that it seems not to note the duty of the civil Magistrate but the event of Gods Providence namely that God would permit the cohabitation of the wicked in the world with the just not that the Magistrates or Ministers should permit them and not by civil punishment or ecclesiastical remove them out of the Church or world if the quality of the offence so required it But say they If men did not fight against the truth they would not so eminently contradict their own sayings for who can believe that it should be the mind of God to permit the cohabitation of the wicked in the world with the just as aforesaid and yet the Magistrate should not permit them but remove them by civil punishment out of the world Hath the Magistrate power to remove those out of the world that God would have permitted to live How soon may a Magistrate if guided by such a doctrine bring the bloud of the innocent upon himself and Nation Answ Here is no contradiction at all neither doth a Magistrate bring innocent bloud upon himself by going about to put those to death if they deserve it whom the event of Gods providence keeps alive When a Traytour or Murderer makes an escape the event of Gods Providence keeps him alive whom the Magistrate would have put to death and this without bringing innocent bloud upon himself Abraham did well in going about to sacrifice his Son Isaack having a command from God to do it Yet the event of Gods Providence kept him alive Genes 22. The Gibeonites were of the Hivites whom God commanded the Israelites to destroy yet the event of Gods providence kept them alive Joshua 9. The Israelites had Commission from God to fight against the Benjamites the first and second time yet the event of Gods providence gave them the better till the third Encounter Judges 20. How these particulars came to passe may be read in their several stories And how such events may happen frequently under a Magistate using his power is thus made good The wise Creator of all the World having afforded to every creature a means most suitable to its nature for the accomplishment of its end and perefection and for the removal of impediments which lie in its way thereunto has done no lesse to man in as much as for the encouragement of his obedience and the removal of sin out of the way to happinesse both which are moral things he plies him with exhortations comminations blessings curses examples precepts which are moral too and all this may be done by the Ministers of the word or of others in their capacities And because if he stayed here the major part which have lesse of Natures first institution in them would be never the better for all these he hath ordained the Magistracy so to be a terrour to evil works to execute wrath on them that do evil Rom. 13. without which no man would be able to maintain his proprieties in goods and lands preserve his life