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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	call_v	zeal_n	zealous_a	19	3	9.4267	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79995	The civil magistrates povver in matters of religion modestly debated, impartially stated according to the bounds and grounds of scripture, and answer returned to those objections against the same which seem to have any weight in them. Together with A brief answer to a certain slanderous pamphlet called Ill news from New-England; or, a narrative of New-Englands persecution. By John Clark of Road-Island, physician. By Thomas Cobbet teacher of the church at Lynne in New-England. 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.	Cobbet, Thomas, 1608-1685.	1653 (1653)	Wing C4776; Wing B4541; Thomason E687_2; Thomason E687_3; ESTC R206875	97,858	126

ever it were a time wherein the Zeal of Gods house should burn in the hearts of the sincere members of Jesus Christ or if ever the Lord called for the flaming forth of that holy fire in their zealous expressions and actions according to their several places and callings in way of vindication of the Lords abused Name Truth Ordinances and Wayes surely this is that time when under pretence of Spirituall Light so much hellish darknesse beginneth to overspread the face of the Churches of Christ Wherefore before that I do enter upon the main point which I intend in this Discourse I shall first present a memorable example of such holy zeal in our Head Jesus Christ to the Intent that such of his Members who are by office and place most concerned therein may in the fear of God wisely and seriously ponder whether that holy Zeal which was in Jesus Christ as in a Well-head and is doubtlesse in their measures derived to them also should not now be more abundantly exerted and exercised that way The example I intend is recorded in Joh. 2. 13 14 15 16 17. And Iesus went up to Jerusalem And found in the Temple those that sold oxen and sheep and Doves and the changers of money sitting And when he had made a scourge of small cords he drove them all out of the Temple with the sheep and the oxen and poured out the Changers money and overthrew the tables And said to them that sold Doves Take these things hence make not my Fathers house an house of Merchandise And his Disciples remembred that it was written The zeal of thine house hath eaten me up This History of Christs purging the Temple being the relation of one of his most glorious Acts in which he put forth his hand in publique view after his most solemn entrance upon his great work It is the more observable and doth call for more then ordinary Improvement by all such whose property it is as Saints to make narrow search into all the great Works as of God a Creator Psal 111. 2. so of Jesus Christ God-man their Redeemer but especially by all such whose duty it is by their office and place to be Reformers of matters amisse in the house of the Lord. Twice at least it is clear Christ acts thus once in the beginning of his Ministry as John noteth in this Chapter and another time towards the end thereof as the other Evangelists shew Matth. 21. 8 9 10 11 12 13. Mark 11. 15 16 17. Luke 19. 37. to 47. Jesus Christ then when acting his publick Ministry upon earth he made it one of his first so one of his last works to reform matters amisse in Religion At first buyers of oxen and sheep are outed the Temple but at last sellers too At first Dove-sellers are gently spoken to to carry away their Truck but at last their seats also are overthrown Christ saith at first you have made my Fathers house an house of Merchandise but at last ye have made it a den of theeves He is then more severe at a second time against such who reform not by his former check If any enquire after the time when this was It was immediately upon Christs first coming to Jerusalem after his solemn Initiation into his office Joh. 2. 11 12 13. compared If any ask what the occasion of this Act was It is noted in that he found in the Temple those that sold oxen c. if any would know in what manner he Acted that also is expressed with some he dealeth by blowes violently driving them out with his scourge made of small cords so that the Instrument he maketh use of to correct them in such sort is a whip or scourge the materials thereof were small cords namely which those traders brought with their Cattel with this scourge so made he layeth on so violently that he driveth out not so much the beasts as the Beast-sellers also he drave them all out and the sheep and the oxen or with the sheep and the oxen which the Greek text cleareth using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beast-sellers and money-changers If any would demand the ground why Christ did thus It is given partly in that himself spake Make not my Fathers house an house of Merchandize It was his Fathers house which was so profaned and polluted and he as his son is nearly concerned in it and partly in that which the Spirit of God suggested seasonably to the Disciples from the Book of Psalmes The Zeal of thine house hath eaten me up And now may not the Saints learn for their Instruction sundry things hence which concern them also even all of them in their several callings especially those in higher place Yes verily From a more general Consideration of this history as holding forth the dealing of Jesus Christ with sinners amongst his people we may all note that which godly Interpreters hint hence to us As from this that is said he found such and such and dealt so with them Learn first That the sight and assured knowledg of sinnes acted especially by persons pretending to Religion it provoketh the Lord Jesus some way or other to expresse his deep displeasure against them Secondly that sometimes the Lord Jesus dealeth with sinners and punisheth them in the very Act of sinning as he scourged them here which he took in the manner From what is here said he took small cords and made a whip thereof even of the very Cords which they sinfully abused to bring their Cattel into a forbidden place for any such use Learn that sometimes the Lord Jesus maketh punishing scourges for sinners even of the very instruments themselves abused to sinne From the manner of Christs dealing here that with his whip he driveth out the beast-sellers as the beasts using them therein as their beasts Learn that such as under the means of grace grosly abuse and prophane the same they are of basest esteem in the sight of the Lord Jesus Furthermore these abuses were not without religious pretences of Scripture grounds God had of old said Deut. 14. 24. 25 26. If the way be too long for thee so that thou art not able to carry it namely the tythe of their corn and firstlings of their flock which they were to eate before the Lord v. 23. Or if the place be too far from thee which the Lord thy God shal chuse to set his name there which afterwards was Jerusalem and the Temple there then shalt thou turn it into money and bind up the mony in thy hand and shalt go to the place which the Lord thy God shall chuse And thou shalt bestow that money for whatsoever thy soul lusteth after for Oxen or for sheep c. And thou shalt eat it before the Lord thy God c. It might therefore seem convenient to have the beasts at hand to be sold there

5 6 7 8. Tit. 2. and yet in a sense they may not be servants to men whether Family-Masters or State-Rulers namely in way of base servile compliance to mens vain humours to the sinful lusts of their wills or carnal Fancies of their minds if either Masters or Magistrates will forbid what they please and not what God would have them be not the servants of men better obey God then men Act. 4. 18 19 20. yea but when according to the former Conclusions they forbid and punish onely what their Lord and Master and yours also injoyneth them now you shew not a servant-like spirit to your professed Supreme Lord and Master if you submit not Grant such Power once and it is the way to make Christians Object 4 either basely to dissemble or else to do something against their consciences 1. As much might be said against that way which that Answ State took 2 Chron. 15. 12 13. they made this order that whosoever would not seek the Lord should be slain this Asa took courage to do by the prophesying of Oded vers 8. and as a fruit of this the Lord gave them rest round about vers 15. Josiah also he caused his Subjects to serve the Lord their God 2 Chron. 34. 33. this made the subjects either dissemble or sin against their consciences or if Churches assay to cast out blasphemers or trouble-Churches Gal. 5 10 12. 1 Tim. 1. ult they will but cause them either to dissemble or else sin against their consciences 2. According to the former Conclusions the Magistrate restraining and punishing things crosse manifestly crosse to the Word he punisheth onely such things which men out of conscience should avoid and the Magistrate also punishing such transgressours after due means of conviction the persons now punished become sinners against their own consciences and is punishing sin or sinners against conscience a means or cause in it self to make them either to dissemble or else to sin against conscience what more ridiculous The use of such Coercive power is to introduce an external Object 5 compulsion of persons to grace and truth when perswasion is rather to used 1. That godly regulated Rulers they are wont to injoyn the Answ use of all perswasive means to the Saints as the use of the Ministry of the Word amongst their Subjects that none may plead excuse we have had no instructive meanes to draw us on to the wayes of the Lord. So did Jehoshaphat 2 Chron. 17. 7 8 9. after which he sends forth Judges to censure offendors against God or man or both 2 Chron. 19. 5 6. 2. Even before they do actually sentence offendors they use all means of Conviction Conclusion sixth and consequently perswasion is used with such wherefore this maketh nothing against what we plead for 3. If the Objection argue ad idem it stands thus persons may not cannot be outwardly constrained by men to grace and true faith therefore they may not be externally restrained from ungodly practices such as venting of pernicious and blasphemous doctrines quite crosse to the Faith of the Saints the very naming whereof is a sufficient refutation of it This is to make the weapons of our warfare to be carnal and Object 6 not spiritual contrary to that 2 Cor. 10. 4 5. and to make Christs Kingdome of this world We might answer that 2 Cor. 10. speaketh not of the use of civil Power but of Church Apostolical Power and rather implieth Answ that though the weapons of Apostles and Churches considered as Apostolical and Ecclesiastical are of a Spiritual nature yet there are others who have weapons for suppressing of sinne by other means and wayes even by weapons which in some sense may be called carnal namely as contradistinct to Spiritual that is weapons of an external and corporal nature such as men make use of to exercise or establish their political jurisdiction over others But the answer is easie First if this argument be of force against Magistratical power in punishing open sins of the outward man against the first Table it is of like force against their punishing of such sins against the second Table Christs Kingdome being not of this world in way of punishing the sins of the one more then the other and Apostles and Churches having power from Christ by spiritual weapons to avenge all disobedience whether against first or second Table 2 Cor. 10. 6. 1 Cor. 5. 12. 3. 4 5. It would follow that Magistratical weapons must be used against neither sort of sins Secondly when Christ himself did use carnal instruments to curb and convert those Temple abuses and corruptions in Religion John 2. 13 14 15 16 17. yet did he not cross himself in his speech John 18. 36. My Kingdom is not of this world nor did he cross this in 2 Cor. 10. 4. which he spake by Paul Thirdly though Jesus Christs Kingdome of which he spake to Pilate before whom he was accused of assertation of a Caesarian kingdome and dominion John 19. 12. were no such kingdome nor he any such terrestrial Monarch yet that hindreth not but that both as God he ruleth over all Nations and as God-man all power is committed to him Matth. 28. And he is King of earthly kings and Lord of lords Revel 19. He by and from whom the Princes doe rule yea All the Judges of the earth yea by whom it is that such Princes do decree Justice even any just Lawes against open sins acted by the outward man against God or man first or second Table or any just censures against the same for so saith Proverbs 8. 15 16. By me Princes Decree justice that which giveth every Subject his due incouragement or punishment Yea he who taketh to himself his Kingdome in special form when the kingdoms of the earth become his or are subservient to him in establishing and vindicating his Royal Lawes and Institutions so far as they come under their view Rev. 11. 15. 17. compared This is a way to let in false Religions and corruptions in worship since Rulers may seek to restrain and punish all purity of Doctrine and worship and to constrain Christians to the contrary as do Popish Rulers and the like If the Objectors argue ad Idem they argue thus that to restrain Answ and punish grosser corruptions in Doctrine and worship is a way to bring in corruptions in Doctrine and worship And will not any blush to argue thus The exercise of such coercive power in matters of Religion Object 8 is the way to bring in persecution for Christs cause and for a good Conscience sake The limiting of civil peace as of dutie only to punish things manifestly crosse to the Word and that after due means used Answ 1 of information and conviction is rather to lay the bonds of God upon them to restrain them from persecuting the Saints for a good cause or conscience If accidentally any enemies to Pietie or Truth will take occasion thence to pervert and

who must say why doe you thus unclean practises respecting the flesh may be punished but unclean spirits and doctrines must be suffered in the Land they would not have such as rob and spoyl others of their goods escape but it s no matter what havock any make of Church Ordinances Privileges and Liberties by any Tenents of theirs If they rob us of the Law and the Prophets and take away a great part of the holy Scriptures which was all given by Divine Inspiration and is profitable for Doctrine for Reproof for Isa 49. 23. 3. 7. Rom. 13. 3 4. Correction for Instruction in Righteousness or if they plunder and strip us of the office Political power and care of the Churches Civil Nurse-fathers Physicians and Shepherds for their best good none must punish them for such like outrages And if at a dead lift Magistratical power be with much ado permitted to come within the range and reach of the first Table yet they will have it under so short a tether and lay such strong chains and heavy bolts upon it that it s there rather as in its prison than any way as in its privileged place they shall be permitted to punish Witches Sorcerers and Inchanters else say they what mischiefs will befal our Estates Families and Bodies But as for those good those white Witches that out of pretence of conscience bewitch souls Gal. 3. 1 c. to death by their inchanting doctrines let not Civil powers meddle with them Men of our times will not speak these in so many words but in their tenents and practises they speak in effect as much But good Reader be thou ware of such false Prophets that come in sheeps clothing will carry it towards thee as fruitful and Matth. 7. 15. spiritual Christians as humble meek gentle harmless self-denying mortified persons for a season till they have attained their ends will tell thee it is new light what the Spirit revealeth to them it is the tenderness of their consciences which maketh them scruple such and such things which others have long held c. And all this while they are inwardly ravening wolves I hope pious Reader I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays That the Lord hath not left Christian regulated Civil Commonwealths without their respective ways of Authoritative Redress of such like mischiefs in Religion for which end read and consider in thy retiring hours and times this little Treatise and the Lord give thee understanding in all things Thine in Christ Jesus Tho. Cobbet The Method and scope of the ensuing Discourse concerning the Civill Magistrates Power in matters of RELIGION By way of Introduction THe example of our Head Jesus Christ Iohn 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion is opened and applyed in many pious and seasonable observations pag. 1. ad 6. That this act of Christ is presidentiall and imitable according to the judgements of the Godly Learned Pareus Bullinger Tossanus Marlorate Dyke Ainsworth Musculus Suecanus and Beza pag. 6. ad 9. 2. Objections answered pag. 9. ad 12. The Thesis and Position propounded to be cleared is this That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are thereunto called pag. 12. In handling whereof the Author first propoundeth some 1. Distinctions pag. 12. 2. Some Conclusions about it are laid down 1. Negatively what may not bee done this way pag. 13. ad 16. 2. Positively what may and must pag. 16 3. The main Assertion is explained pag. 16 17. And proved by Seven Reasons grounded upon Scriptures pag. 17. ad 34. Five Corollaries or Instructions drawn from the Premises 1. The first is by way of Refutation and Answer to sundry Objections tending to undermine the Cocrcive Power of the Civill Magistrate in matters of Religion pag. 35. ad 46. 2. The second Instruction chargeth Rulers with the Duty of Endeavoring the exact knowledge of Gods law word and rules pag. 46. 3. The Third Instruction or inference from the premises That then the Highest Civill Authority are to make Coercive Lawes about matters of Religion pag. 46. Touching this particular The Author distinguisheth 1. Of Civill Magistrates pag. 47 48. 2. Of Kingdomes or Commonwealths in which they rule pag. 49. 3. Of Legislative power in matters of Religion p. 49. 4. Of Lawes about Religion pag. 50. Conclusions are laid down about this weighty matter 1. Negatively pag. 51. ad 54. where it is proved that humane laws formally and as such cannot bind the conscience 2. Positively Positive Conclusions about this Nomothetique power are sour 1. That Politicall Laws properly such may be made about matters of Religion pag. 54. This Conclusion is confirmed by seven Reasons pag. 54. ad 58. 4. Objections against this Conclusion are answered pag. 58. ad 67 2. Conclusion That in doubtfull matters Ecclesiasticall Assemblies are to bee called whose Counsels unto the Magistrate are Ecclesiastically Authoritative pag. 67. 3. Conclusion Civill Magistrates are to call upon Ministers to expound the whole Counsell of God pag. 68. 4. Conclusion Civill Authority must establish their Lawes with the consent of their people or their representatives p. 68. 4. A fourth Instruction from the Premises Then are the Civil Authority in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not pag. 70. For further clearing of this from all gainsayers 1. Some distinctions are laid down pag. 71. 72. 2. The Conclusion is stated and cautioned pag. 73. 3. Five Reasons for proof thereof and the Objections against them answered pag. 73. ad 82. 5. The last instruction from the premises Then are not persons to be left to the liberty of their own Judgements or consciences pag. 82. For the better clearing of this weighty Conclusion so many waies opposed now adayes 1. Some distinctions about it are propounded and Rom. 14. 3. c. cleared pag. 82. ad 86. 2. The Conclusion is stated against a set fixed Toleration and proved by 10. Reasons from Scripture all which are vindicated from the severall Objections against them pag. 86. ad fin Errata In the Epistle Dedicatory pag. 4. line first adde cor pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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