and further I say that our positive laws binde our Magistrates and people as strongly being grounded on the morall law being the law of nature as the Jews positive laws bound them although theirs was written in the Word and ours are not Thirdly He would know whether the matter and forme of the worship of God under the Gospel lies not in as plain precepts and commandements as the matter and forme of the Jews worship and whether to urge and compell men to any other be not sin Here I shall first grant that the matter and forme now is in as plain precepts and commandements as the Jewes was and to compell men to any other is sin But here lies not our controversie for our Magistrates neither command other things then CHRIST hath appointed to bee the subject matter of the Church although themselves most abominably brought a Cat to the Sacrament Neither doe wee admit Infidels or Turks unlesse they leave their Religion and become Christians neither doe wee take away the bread or the wine or change them or add any thing else to them not doe we take away or change any other ordinance but themselves have cast away much of the subject matter of the Church being esteemed of them but as reprobates although many of them be the deare children of GOD unlesse they please then humours and they have cast away the Ordinance of singing of Psalmes and all family instructions admonitions prayers watchings over one another in love and building up one another in faith Thus they have almost cast aâ—â—y both matter and forme of the true visible Church when as they cannot taâ—e us as wanting any Ordinance nor of having any supersluous of our own devising Then if Magistrates should command any other matter or forme they would sinne in to doing yet it will not follow that when Magistrates command the same that CHRIST hath set up that then they should sinne The Lord said to Moses ' The Magistrate gather the people together both men women and children and the stranger that is within the gates that they may heare and that they may learne and feare the LORD thy GOD and observe to doe all the words of this Law Deut. 31.12 and saith Christ compell them to come in that my house may be filled Luke 14.23 then I hope it will not trouble your consciences to be compelled to heare the word which is the onely way to know the Covenant between God and Christ in our nature and when it is known it will bereceived They that know thy name will trust in thee Psal 9.10 yet the Magistrates will not command you to believe they are not Lords of your faith but they may be helpers of your joy but saith is the gift of GOD the Magistrate onely commands to come to the paths of wisdoms doors that we may be blessed Prov. 8.33 this is the way to come in to the Covenant of Christ the Lord of the Church and when this is done we need not make another Covenant with the members as they dâ—e at New England and if they were in Covenant with Christ as they pretend the members neede not make such soldering for a Christian hath right to all Churches as well as to one Church and needs not wayâ— for the members adâ—mttance although their Lordly pride besuch while they pretend humility that they will not allow of it Lastly he would know whether any people under heaven have power to frame the outward government of the Church so perfectly that it shall neither have sin nor failing in it iâ— not then saith he where is there power to command obedience to that which is sinful I answer It is true none have power to frame such a government that hath neither sin nor failings in it therefore the Parliament doth not take upon them to frame any government for the Church because as I said before their power is not in the Church nor over the Church but in relation to the Church as lending their power to assist it therefore they have called the assembly of Divines to search the Scripture to see what government Christ hath appointed for his Church who is the Lord and King of it then there businesse is onely to search this our and then the Parlinment by a positive Law of the Land will command that this government shall be observed and no other but when all the Assembly or the greatest part shall conclude upon one way of government and the Parliament hath established that Government by a Law of the Kingdom then I say although there shall be some failings in it yet it being as neer the rule as all our Divines upon diligent search can finde out and the Parlianâ—ent hath made it a Statute to bee observed it must bee obeyed and all those Scriptures and Reasons before alledged serve to confirme it and those that will not doe the Law of GOD and the Law of the King let judgement be executed speedily upon him whether it be to death or banishment confiscation of goods or imprisonment Ezra 7.25 26. and then it will be but a weake excuse to renounce a positive Law of the Land upon this ground saying It is not perfect without sin or failing therefore I will not obey it by this argument they may renounce all our Laws and Magistrates for no humane Ordinance nor Magistrate can be without sin or failing then by their argument both must be cast away and so live like sons of Belial without any government but this shews how unsufferable that faction is to be among Christians But suppose they should have free leave to frame their own government what they would have upon condition it should be confirmed by an act of Parliament I am confident they would not agree to have it done because they all seeke to have a gap open to turne to what Heresie they please This also shews how unsufferable they be amongst us But suppose they were willing to have such a government established as they should like of then I would know why a whole assembly of faithfull learned wise godly and pious men should be denyed that which they will grant to a few and some of them factious and others hereticall nay why will they not grant our Assembly so much as they grant to one single man who setteth up what government he pleaseth and they all freely obey him when he aymes at his own ends to gather Churches that he may vent his Heresie and faction which is a thing to be abhorred of all godly Christians being more enslaved to him then ever they were to the Prelates if they had but eyes â—o see it The meane time all may see how these men despise the Magistrates power in relation to the Church when they command obedience to it or punish the opposers of it FINIS
workes faith in us Rom. 10 17 by which we beleeve in Christ then is not the VVord of God necessary to save where it is although God is able to worke faith in his elect without it in places where it is not but this being the orrdinary way for our salvation and while this lasteth we must not seeke any extraordinary way then you say the way that God saves men you will leave to him and every mans experience when as you make it an article of your faith to beleeve that the Law of God can be no instrumentall meanes to worke any qualifications as the Law to fit the soule for the seeds of grace when as three thousand witnesses by experience were pricked by the Law in one place Acts 2.37 before the Gospell was applied to cure them and multitudes more in scripture besides every godly mans owne experience but your conscience hath forced you to renounce this article and instead of beleeving it you leave it to every mans owne experience The seven and twentieth article you beleeve that the three Persons in Trinity are made over to Christians in their fulnesse but I suppose they have no more of God then a finite creature is able by the weake hand of faith to receive According to thy faith be it unto thee Math. 8.13 But you answer God makes knowne his grace and good will to man in Christ by his Spirit so farre as he pleseth but who doubts of this but I suppose we are not capable to receive the fulnesse of God we have but our measure according to the gift of Christ Ephes 4 7 13. neither doe we receive the fulnesse of Christ but out of his fulnesse we receive Iohn 1.16 The nine and twentieth article you beleeve that those which are beleevers are in truth really separated both in soule and body from all sinne through the bloud of the everlasting Covenant but I much doubt of this you answer that you beleeve all sinne is so taken away by Christ that it shall never hinder the salvation of any beleever but this is not my doubt then you say for a beleever to have no sinne while he lives in the flesh that you deny and so have cast away this article of your faith in which you have published to the world that you beleeve that every beleever is really separated from all sinne both in body and soule by the bloud of Christ then for shame doe not carry one face in private and another publickcly to the world The three and thirtieth article you beleeve that Christ hath a spirituall Kingdome here on earth which is his Church that he hath purchased and redeemed but this I grant then you beleeve that this purchased redeemed Church of Christ is visible and a company of Saints called and separated from the world by the VVord and Spirit of God to the visible profession of faith and the Gospell and baptized in the faith and joyned to the Lord and to each other by a mutuall agreement in practicall enjoyment of the Ordinances commanded by Christ their Head and King but I much doubt of these things then you answer saying you beleeve that the Church of Christ is a purchased people called to their visible profession of him and for invisible things you leave to God till he make them visible But here all men may see the falsenesse of your faith for when you should bring it into the presence of God then you leave it but how dare you publish to the world that those whom Christ hath purchased and redeemed are visible making profession of faith and the Gospell and baptized and joyned to the Lord and to each other in the practicall injoyment of the Ordinances When as know I put you to it you dare not stand to it but you will leave it to God and so you cast away this article also and I thinke if I should goe to all whose hands are at them they would shuffle in the same manner and I would wish you to take them to helpe you and so if you can prove all the redeemed of Christ to be such I am sure he saith himselfe other sheepe I have which are not of this fold them I must bring in Iohn 10.16 then are all visible and called and already make profession c. Nay those that are in the state of grace are not so visible for that white stone and that new name written no man knowes but he that hath it Revel 2.17 they are called hidden ones Psal 83.3 and the Lord had seven thousand which the Prophet knew not of 1 King 19.18 And sometimes the Saints themselves in the visible Church may disagree Witnesse Abraham and Lot and Paul and Barnabas Gen. 15.7 Acts 15.39 and then the cruelty of this article shewes from whence it came which condemnes all that are not in your Church to be reprobates then I cannot blame you for leaving it to God when you are questioned for it but if your heart condemne you take heede of hypocrisie God is greater then your heart and knoweth all things 1 Iohn 3.21 The foure and thirtieth article you beleeve that to this visible Church all are bound to come and acknowledge Christ to be their King Priest and Prophet and to be enrouled amongst his houshold servants now this I grant if you mean the universali invisible Church but I much doubt whether it ought to be so in yours or in any visible Church but you answer that you know not how any can be either Sonnes or Servants of God that are not of his houshold this I grant to be true in the invisible Church but as I proved before all are not visible so then their names ought to be written in heaven Luke 10.20 but not written amongst your company then you say that you are ignorant of any invisible Church or House of God I answer Ignorance will not excuse your sinne for Christ is the Head of the body or Church both of things visible and invisible Revel 1.16 17. then although you know not the Church of the first borne in which the soules of just men are made perfect yet you may know that there is such a one Heb. 12. and although the Saints departed know not what is done in the visible part of the Church here as the Prophet saith Isai 63.16 will this prove that there is no such thing Againe if you know nothing in the Church but what is visible to all you plainely show your selfe to be an hypocrite For spirituall things are spiritually discerned 1 Cor. 2.14 there is foode which you know not of you have not tasted of that hidden Manna Revel 2.7 Iohn 6.32 and while your name is at those articles you want that inward grace of faith to beleeve them and so cannot see like Moses him that is invisible Heb. 12.27 The sixe and thirtieth article You beleeve that every particular Church hath power to chuse for themselves meete persons into office and none other
AN ANSWER OR CONFVTATION OF Divers Errors Broached and Maintained By the Seven Churches of ANABAPTISTS Contained in those Articles of their Confession of Faith Presented to the PARLIAMENT and other grosse Opinions held by them against the cleare light of the GOSPELL By THOMAS BAKEWELL 2 TIM 3.8 9. Now as Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith But they shall proceede no further for their folly shall be manifest unto all men as theirs also was Imprimatur John Downham LONDON Printed for Henry Shepheard and William Ley and are to be sold at the Signe of the Bible in Tower-Streete and at Pauls-Chaine neare Doctors Commons 1646. The Contents of this Boooke CHAP. I. THis Chapter containes a confutation of many errours mentioned by the Anabaptists in their Articles of faith defended against me by one of their Teachers CHAP. II. This Chapter containes other wicked errours of the Anabaptists mentioned against me First that the bodies of men consisting of flesh and bones is their soules and that they have no other Secondly that the breath of men and beasts is their spirits and that it is immortall and liveth when their bodies are dead Thirdly they hold that in the Resurrection the bodies both of men and beasts shall rise againe and their breath shall be againe infused into them CHAP. III. This Chapter containes wicked errours mentioned against me by the Anabaptists who hold an Universall Redemption by Christ if not of beasts as was mentioned in the former Chapter yet of all men although they be already in hell torments CHAP. IV. In this Chapter they hold it unlawfull to use that Prayer of Christ Math. 6.9 as a Prayer by the godly and the ungodly with a briefe confutation of that errour CHAP. V. This Chapter containes a disputation with the Anabaptists about the Magistrates power in commanding those of a contrary judgement to conforme in publicke worship or to punish them in case of refusall To the Reader CHristian Reader The Apostacy of others should be as a warning to us that as we have set our hand to the plow of profession we may not looke backe Luke 17. but goe on unto perfection and presse toward the marke and for the joy that is set before us we should endure the Crosse and runne with patience the race that is set before us and never turne to the right hand nor to the left but goe on thorough the narrow gate along the straight way to Zion with our forces thitherward and encourage our hearts to the Lord by that everlasting Covenant that shall never be forgotten and we shall obtaine if we faint not the end of our faith shall be the salvation of our soules if we hold out to the end we shall be saved being faithfull to the death we shall have the Crowne of life then I say Good Reader take heede of Apostacy doe not beginne in the spirit and then end in the flesh for then your former righteousnesse shall never be remembred but for your sinne you shall dye but to those that persevere in the way of righteousnesse all their former sinnes shall be forgiven and never remembred more but they shall be cast into the bottome of the sea and blotted out of the book of remembrance and they shall be esteemed as perfectly righteous having no spot nor wrinckle nor any such thing then keepe thy garments for thou must walke with Christ in robes made white in the blond of the Lambe pure religion will keepe thee from being spotted by the world and that thou mayest so doe keepe thy selfe from the fornicatours of the world yea from both scandalous and erroneus persons doe not inquire saying how doe they serve their Gods Deut. 12.31 Come not among any erronius persons Israel living amongst them soone learned their workes Psal 110.35 enter not into their paths goe not with with wicked men avoyde it passe not by it turne from it and come away Prov. 4.14 15. If they say loe here is Christ or there beleeve them not for there shall arise false Christs and false Prophets that if it were possible would deceive the very elect Wherefore if they say behold he is in the desart goe not forth behold he is in the secret chambers beleeve it not Math. 24.24.26 If they preach any other Gospell then that the former Saints have beene taught let them be accursed Their new Lights is but Satans delusion when he transforms himselfe into an Angel of light The old way is the good way our Fathers walked therein and were not confounded Psal 22.44 Then if they bring not this doctrine receive them not into thy house nor bid them God speede 3 Jon. 3.10 Pertake not of other mens sinnes keepe thy selfe pure and he not carried about with every winde of doctrine The slight of men and cunning craftinesse whereby they lie in waite to deceive with fairs words They deceive the hearts of the simple and carry away captive unstable soules into destruction then it is a good thing the heart be established with grace Be ye rooted and built up in Christ and stand fast against all the wiles of the divell be not like the Athenians desiring to hearâ— have not itching cares after novelties labour to have godlinesse with content and a setled minde upon the truth of the Gospell so shalt thou stand in these perillous dayes When iniquity abounds and the love of many waxes cold labour to love the truth and thou shalt not be given up to beleeve liâ—s labour to doe the will of God and thou shalt know his doctrine whether it be of God and receive nothing for truth till thou hast weighed it in the ballance of the Sanctuary let not thy affections be fastened on any thing before thou hast tryed it receive nothing for the love of men nor respect of persons but search the scriptures and see whether those things be so and follow Paul but as he followes Christ and if sinners entice thee consent thou not if they say come let us heare such a Trades-man preach goe not with them least thou be snared to thy destruction Then doe not tempt the Lord nor presume of thine owne strength to stand in such temptations but take heede least thou fall be ever jealous of thine owne heart for it is deceitfull above all things keepe it with all diligence and leane not to thine owne understanding and if thou desirest satisfaction in any point in controversie acquaint thy Pastor with it before thou give consent to any thing new come up or to walke in a way not cast up from the ancient pathes reads this Book and let the Scripture be thy Judge and if it satisfie thee in any thing give God the prayse and let me be remembred in thy prayers and I shall remaine thine in all Christian duties to be commanded THOMAS BAKEWELL A CONFUTATION OF Divers Errors of the Anabaptists contained in their
whole body of the Congregation but I doubt you meane the execution of it which is to be inflicted not by all but by many 1 Cor. 5.3 2 Cor. 2.6 and so they are to admit of Infidels when they become Christians but those that are already baptized neede not such admittance The three and fortieth article You beleeve that a particular Church must trie their Officers gifts and then they may preach publickely and take upon them the charge of a Pastor but I doubt of it your answer is that when Christ gives ability to any they ought to improve it for their Masters advantage but I say it must be also in that place where their Master sets them or else they doe it for their owne advantage and not for his but you say if they be found false your Churches will not be corrupted by them but I say if children be left fatherlesse and have none to take care of them they will soone be corrupted and to say that you will not be corrupted and yet use no meanes to preserve your selves is but presumption like Peter who said that he would not deny his Master and yet tarried in the High Priests hall so your Church will not be corrupted and yet you take away those that are appointed to keepe you from corruption The sixe and fortieth article you beleeve that none must separate from a Church rightly constituted for corruptions that are in it but if you doe not dissemble you make it an article of your faith to beleeve your selves to be Schismatickes The nine and fortieth article You beleeve that you are bound to yeelde subjection to all civill Lawes made by the King and Parliament and yet you daily oppose Government The two and fiftieth article you beleeve that you have a conscience voyde of offence both towards God and towards man when as you cast off Gods Law in the worke of conversion Article 25 and mans law in Ecclesiasticall things Witnesse your setting up Churches without their authority these be your articles of faith then you saide you would beleeve all that is written by the Prophets and Apostles desiring to disclaime all heresies and opinions which are not after Christ But I charged you upon this promise of your owne and upon your generall promise together with your seven Churches to be as good as your word and not to dissemble in the very articles of your faith but when I had waited the full time appointed and saw no answer come I went to know the cause of it and he told me flatly that he would never write more unto me CHAP. II. Behold greater Abominations the Anabaptists maintained against me That the bodies of men consisting of flesh and bones is their Soules and that they have no other Secondly that the breath of men and beasts is their spirits and that it is immortall and liveth when their bodies are dead Thirdly They hold that in the resurrection the bodies both of men and beasts shall rise againe and their breath shall be infused againe into them TO these things I answer First That man hath two natures the one a Divine or spirituall substance like that of Angels adorned with divine faculties as the Understanding Judgement Reason Will Affection and Conscience the other part of man is humane being made of the foure Elements as all mortall creatures are and what casualties befall a beast may befall a man and man hath no preheminence above a beast for all is vanity Eccle. 3.19 but the soule spirit or heart of a Man that divine thing may be bound in the bundle of life 1 Sam. 25.29 being uncorruptible 1 Pet. 3.4 so then when the corruptible body dies the spirit depart from it and returnes to God that gave it Eccl. 12.7 Therefore when the Scripture calls this divine thing a Spirit distinctly it is for the most part to be understood of those principall faculties of it as the Understanding Reason and Judgement This is the spirit of your mind Ephes 4.23 because the Spirit searcheth all things yea the deepe things of God 1 Cor. 2.10 And when the Scripture distinctly calleth this divine thing the Heart it is to be understood the Conscience If thy heart condemne thee God is greater 1 Joh. 3.2 Davids heart smote him 2 Sam. 24.10 The Law written in the Heart or Conscience Rom. 2.15 And when that divine thing is called the Soule distinctly it is to be understood the Will and all the affections saith Paul We were willing to have parted unto you our owne soules because you were deare unto us 1 Thes 2.8 Hannah powred out her soule before the Lord 1 Sam. 1.15 Yet when that divine thing is called by any of those names it is to be understood the whole inward man although sometimes Spirit signifies the principall ruling faculties and by Soule is meant the Will and Affections that are to be regulated by them and so here is meant the Conscience as an officer in trust to see that this divine order be kept within us yet for substance it is the same thing although declared by severall faculties of it Now I shall prove that this divine thing the soule spirit or heart of man is not the body consisting of flesh and bones first from the immediate causes from whence they came and they differ thus we have fathers of the flesh and we give them reverence but God alone is the father of spirits Heb. 12.9 Numb 16.22.27.16 then although the fathers of our flesh begot our bodies yet saith the Lord all soules are mine Ezek. 18.4 for he formed the spirit of man within him Zaâ—h 12.1 and he gave it Eccles 12.7 then the soule is not the body Secondly the soule and body differ when they returne out of the world then the body returnes to dust from whence it came Gen. 3.19 and the spirit or soule returnes to God that gave it Thirdly when the separation is made the body dyes for it is appointed for all men once to dye Heb. 9.27 We must needes dye all and be as water spilt upon the ground 2 Sam. 14.14 but after death to Judgement When the body is dead the spirit of man goes upward Ecces 3.20 21. to a particular Judgement Then this living soule Gen. 2.7 this incorruptible heart of man goes before the Judge and receives either the sentence of absolution or of condemnation while the body is dead and at the resurrection when the bodies of all are raised and made capable to receive their finall estate then they shall be brought before the Judge to have the sentence passed upon them for it then if the soule can live and receive judgement when the body is dead then the soule is not the body Fourthly the body lives no longer then the soule is in it for when the soule of the childe was gone the body lay dead but when the soule came into him againe the Prophet said see thy sonne liveth 1 King 17.20 21 22 23. but to
that it was unlawfull to use this prayer of Christ at all as a prayer and now they seem to argue that all other are unlawfull but this prayer of Christ because it is so perfect and sufficient that there is neither want nor superfluity in it and yet before they said there was so much superfluity in it that neither man nor Churches case could reach it and therefore they said it was not lawfull to say it for a prayer and another time they said it was too short to reach all mens conditions and occasions and therefore unlawfull to use it as a prayer Thus wee see their arguing is meere caviling and not to be regarded of those that love the truth and those words of Christ may be blessed as a prayer notwithstanding all their cavils made against it CHAP. V. This Chapter contains a Disputation with the Anabaptists about the Magistrates power in commanding those of a contrary judgment to conforme with us in our publike worship or to punish them in case of refusall THey say if a Magistrate command those of a contrary judgment to conforme with them this would make them sin against their conscience as Hypocrites I answered that to come to the publike Assemblies is from the Magistrate but to be Hypocrites is from themselves as when a man spurs his horse if he go it is from the man but if he halt it is from himselfe then the cause of hypocrisie is in your selves and not in our godly Magistrates for commanding you to come to our publike Assemblies Again they command but the outward man as his words and actions and his bodily presence there but they have no law can reach their conscience to command it nor to inflict any punishment upon it in case of refusall it is God that requires truth in the inward parts Psal 51.6 and to obey from the heart Rom. 6.17 For he sees not as man sees he looks on the heart 1 Sam. 16.7 if they be hypocrites it is for want of syncere obedience to God from the heart but if they bring those excuses to the Assembly they have done all that the Magistrate commands them then they do not make some Hypocrites but suppose they commanding these of a contrary judgment should accidentally make them hypocrites yet so far as they obey they shall lose nothing by it if they obey outwardly they may by that receiv blessings as Ahab did 1 King 21.29 The judgment was removed from his days and the Pharisees had a reward Mat. 6 5. But those that obey from the heart shall receive spirituall and eternall blessings For every one shall receive according to his works Psal 62.12 Job 34.11 though not meritorious for it yet according to it whether it be done in hypocrisie or in truth then is it not better to conforme in outward obedience to obtain outward blessings then to be both miserable here and hereafter and shall we blame them that seek to pull us out of any danger and to procure for us although but outward blessings Again it is better to sin in using the meanes tending to salvation then to sin in that way that takes Lold on hell Prov. 7. For if you cast off Magistrates authority you will in time kill the Saints of God and thinke in your conscience that you doe God good service John 16.2 then bring your conscienc to the word and not the word to your conscience lest you exalt your conscience above the word Again when all are brought to the means of salvation it may please God to make those means effectuall comming to the posts of wisdomes doores they shall be blessed and to the poole they shall be cured Now I shall prove that Magistrates have power to command those of a contrary judgment to conforme with us in publike worship or to punish in 〈◊〉 refuse to obey such lawes as shall be made for the preserving of peace both in Church and State this they have good warrant from Scripture for King Ass comanded Judah to seek the Lord God of their Pathers to doe the Law and Coâ—mandement and Jehoshaphat sent Princes and with them Levits to teach in Judah reformed government in matiers of the Lord 2 Chron. 14.4.17.7 8 9. 19.11 And Manasses commanded Judah to serve the Lord and they kept the Passeover according to the comandement of King Josias Chap. 31.4.35.16 Here then it is plain that Magistrates have power to command obedience to the publike worship of God in relation to the Church now we shall see their power to punish those that are disobedient the Lord said to Moses Take the heads of the people and hang them up before the Sun that bowed down to the gods of Moab Numb 25.2 3.4 And Ioash ordained that if any man did plead for Baâ— he should be put to death Iudg. 6.31 And Asa punished his own mother for having an Idoll in a Grove 1 Kings 1â— 13. And when Iehu destroyed Baal out of Israel with all his priests and worshippers the Lord said Thou hest done well in executing that which was right in 〈◊〉 own eyes 2 Kings 10.28 30. And Iosiash put down the Idol 〈…〉 yea bee slue all the priests of the high places and burnt their bones upon their 〈◊〉 2 Kings 23.5 20. Thus they may see that Magistrates had this power to command obedience to the publike worship of God and to punish the disobedient and if they have lost this power let them prove when and how they come to lose it Secondly the Iews had the same Law of God contained in the ten Commandements as we have and they had the same Gospel as we for saith Paul the Gospell was preached to Abraham Gal. 3.8 and Peter saith For this cause war the Gospell peached to them that are dead 1 Pet. 4.6 onely it was to them in 〈◊〉 types and shadows and to us more clcerly manifested yet they were 〈◊〉 by the same Christ as we for there is but one way to heaven Ier. 32.39 Then why 〈◊〉 not our Magistrates have the same authority in relation to the Church as they had but this man denied that the Iews had the Gospel or that faith was of absolute necessity for salvation flat against the Scripture Ioh. 3.16 19 36. Heb. 11.6 but they having found out some new way contrary to the old and good way in which our fathers walked and were not confounded Psal 22. They must 〈◊〉 have new Magistrates with lesse authority in relation to the Church to command obedience to the publike worship of God or to punish the opposers of it Thirdly if Magistrates under the olde Testament had this power then much more now under the New because now they have greater obligation to command obedience and to punish the opposers of it then they had because The Covenant of grace is now more manifest then it was to the Jews and if our Magistrates had not that power which the Magistrates in the old Testament had our