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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

24. 3. to this the Conclusion properly looketh not 2. That of a more spirituall nature taken 1. For immunity from sundry evils pressing hard upon the Saints or enslaving them If the Son make ye free then are ye Joh. 8. 36 1 Cor. 7. 22. Rom. 6. 18. Rom. 8. 2. Is 61. 1. 1 Thes 1. 10. Gal. 3. 10. 13. Ibid. Rom. 7 6. Gal. 5. 1. Heb. 2. 14 15. Ibid. Gal. 1. 4. 1 Cor. 7. 22 23. free indeed the Lords Freeman which liberty is either inchoative or perfected inchoative spirituall liberty is that from sins guilt or power being made free from sin and made free from the law of sin and of death he shall proclame liberty to the captives That from Gods wrath Jesus which delivereth us from wrath to come That from the Morall Laws curse Cursed is every one that continueth not in every thing written in the Law to doe it Christ hath redeemed us from the curse of the Law being made a curse for us That from the rigorous exaction of the Laws righteousness and personall perfection from us we are delivered from the Law That from the Ceremoniall and Judiciall Law too as far as it was properly Jewish Stand fast in the liberty wherewith Christ hath made us free That from the power of hell who hath delivered us from the power of darkness That from the power of death delivering them who were all their life long subject to bondage by reason of the fear of death That from the world redeemed from this present evill world That from mens inventions and lusts the Lords freemen bought with a price become not the servants of men That from all our enemies being delivered out of the hands of all our enemies Luke 1. 74. This spirituall liberty perfected is the glorious liberty of the sons of God of which Rom. 8. 21. see also 1 Cor. 15. end This first spirituall liberty of each Saint is not that to which the Conclusion looketh 2. Spirituall liberty is taken for freeness readiness and voluntariness to the holy and good things of God that what we doe therein it should be freely with a ready and willing mind not as at liberty to do or not to do any duties required of us according as we list for that were rather in part licentiousness a cursed liberty of servants to sin When ye were servants to sin Rom 20. ye were free-from righteousness Nor yet as persons to be haled to do our duty Thy people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of free oblations 3. Spirituall liberty is taken for that which standeth between two extremes wherein a Christian may be sayd to be properly free as when free to chuse or refuse or suspend to use or doe such or such a thing or to forbear And it is Christian liberty strictly taken or liberty of Christians in matters which in themselves are of an indifferent nature of which is that place so oft applyed too largely Rom. 14. 3 5 6 14 17 Of which nature were the Jewish meats and dayes formerly observed but then abolished although every beleeving Jew was not presently convinced thereof And here a little to digress let us clear this place so often wrested that it is meant of things of an indifferent nature in themselves this appeareth in that they wcre such things as whether observed or not the Lord might be exalted he might be praised ver 6. He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks They were not such things which were not in themselves Morally good or evill ver 14. I know there is nothing unclean of it self namely nothing of that sort before mentioned as were Dayes and Meats and other like things of an indifferent nature else it might be sayd many things are in themselves unclean whether he that dealeth with them think so of them or no as Idolatrous Adulterous Murtherous acts c. morally evill and so unclean They were such things in which the Kingdom of God consisted not ver 17. meats sacrifised to Idols made not any more or less accepted 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better or if we eat not are we the worse and 1 Cor. 10. 25. Whatsoever is sold in the shambles eat c. 3. Mixt liberty which is partly of a spirituall and partly of a civill nature as it respecteth things spirituall wherein it is exercised so spiritual as it respecteth family authority by which it is exercised either privately or publiquely so it is of a civill nature as when the Saints of old had from Cyrus Authority liberty to goe up to Jerusalem freely to build the Temple Ez● 1. 3. Ezr. 6. 6 7 8 9 10. anu worship the Lord there and when they had liberty from Darius without disturbance from enemies freely to carry on that good work and to offer sacrifises to the Lord. Hitherto also that in 1 Tim. 2. 1 2. may partly be referred and if that were all the liberty which were pleaded for that by the influence of Civill Authority we might lead a quiet and peaceable life in all godliness and honesty without any kind of disturbance or molestation from any we would joyn in that plea in the Court of God and man As for that sinful lawless and boundless liberty that is a liberty indeed and reallity to the flesh or the motions and fruits of corrupt nature a liberty to sin a liberty for men to do what they list and the like this is it which the Scripture every where decryeth and condemneth Judg. 17. 6. In those days there was no King in Israel but every man did that which was right in his own eyes So was Micha's Idol and Idol worship and Ministry right in his eyes ver 5. 12 13. Now I know the Lord will be good to me seeing I have a Levite to my Priest He verily thought he was right in all and might look for a blessing of God in that way Mich. 4. 5. All people will walk every one in the name of his God Rom. 6. 10. Ye were free from righteousness and 2 Pet. 2. 19. They promise them liberty Jude 4 5. Turning the grace of God into wantonness There wanted not some in the Apostles dayes who would pretend their own and others spirituall liberty whereby to bring in and carry on and covertly to exercise this liberty to sin and for that end plead liberty from Authorities which should curb or restrain sin whence that item of Peter 1 Pet. 2. 16 17. As free but not having for a covering of wickednes the Liberty but as the servants of God honour all men love brotherly fellowship fear God honor the King Whence that bait of Seducers to draw on disciples after them they promise them liberty they themselves despising 2 Pet. 2. 1● Government in Church or State speaking evill of Dignities

they are and the objection supposeth them to be the dictates of Conscience though erring for then according to this supposall they are made to be according to Gods rule and so not irregularities not sins 5. This were to make God the Author or allower of that which too often proveth fatall in the issue For be it that sometimes such evills mentioned be no other then such as are right in the eyes of a Christians minde judgement and conscience yet God saith There is a way which seemeth right unto a man but the end thereof are the ways of death Prov. 11. 12. and 16. 25. 6. This were to cut off all ordinary wayes of conviction and conversion from such as goe astray thorough an erring conscience For their errours and corrupt wayes being according to conscience are by this supposition according to Gods allowed rule And would you convert men from following a rule of God 7. Then in case of a more then ordinary conversion from errours and heresies and corrupt practices thereof held in and acted in conscience formerly yet are not those errours to be bewailed or that conversion to be looked at as of grace since before that conversion such walked according to Gods rule as it 's here supposed namely consciences dictates though erring the contrary whereunto is evident in the former instance of Paul who Acts 26. 9 10 11. confesseth that to be his madnesse and 1 Tim. 1. 13 14 15. magnifieth Gods rich grace as shewed in his conversion 8. Then persons dying for the maintenance of the most horrid blasphemies which an Arrian and popish conscience may hold unto the death they dye for Righteousnesse sake as following as is here supposed an allowed Rule of God conscience 9. Then corrupted deserted christians consciences pressing thorough strength of temptation to contradictings of what hath formerly been spoken effectually to them and done for their souls are rules of God whereby to conclude their estates according to God and so not blameworthy or to be crossed or curbed by the Saints contrary to that Psal 31. 22. where David blameth such like conclusions as rash and sinfull I said in my hast I am cut off from thy sight and Psal 116. 1● I said in my hast all men are lyars albeit in a case wherein they held forth no other promise of God then formerly himselfe had beleived and professed vers 10. To which purpose it is that David chideth his soule for such like disquieting thoughts and conclusions Psal 42. 5. Why art thou O my soule so disquieted within me If then it appear by these reasons that the bare dictates of conscience without their due and just grounding upon the word are not an approved rule of God we have what we would otherwise these absurdities must needs follow the contrary Concl. 6. Albeit there be some binding nature in conscience though erring so that in that estate of conscience not to omit a thing in it selfe good from which erring conscience disswadeth would become to that person an offence against conscience and a present resolution never to doe something in it selfe evill to which the erring conscience doth perswade would be of the like nature to him yet may regulated civill Authority yea they must restrain and punish both manifest neglect of weighty duties in matters of God or man required by God and under God enjoyned by man and likewise evidenced commission of any forbidden evils both by God and man committed by the outward man in any scandalous manner and yet therein such Authority doth not restrain any from doing or punishing for doing their duty or for not sinning and we shall in confirming this Conclusion Answer the weight of the Objection Now the First Reason hereof is Because Civill regulated Authority doth restrain and punish sins against either Table not under that notion as the dictates of Conscience which are secret and as such passe mans view scaning or censure but as the outward mans neglect of what God himselfe immediately and by his Ministers Civill Magistrates mediately and as the outward mans commission of evills forbidden first by God and then by Civil Authority from and under God also as evils infringing the civill power and crosse to the end for which Civill Authorities and societies are appointed Likewise as hurtfull to Civill States and bringing many mischiefes upon the same if they are not thus restrained and punished 2. Because that together with their coerceive Lawes binding to Civil punishments they doe provide for all due means of conviction of persons pretending Conscience for what they either refuse to doe or for what they actually doe contrary to God whether it will appear at least interpretatively to them as well as others such punishable acts of theirs arise not from conscience regulated but stiffned against its duty Nor 3. Doe such persons in such omissions or commissions their whole duty but many wayes contrary to their duty in regard of some of which contrary walkings to their duty they may be justly punished for them In some sence it is a part of duty to doe nothing against conscience and to doe what one doth according to conscience yet the stresse and force of that duty lyeth here because conscience it selfe by duty is to be subject to the word and bottom all its dictates upon the word and to attend to all as well as any of the rules of the word to all which each man therefore is in conscience bound to attend so that such erring and corrupted persons they doe not their whole nor doe they their maine duty in that they doe not therein what is according to the word but contrary rather to the word both as requiring first such and such duties of them as for instance to swear by the name of God to goe out to War and the like when called to it under paine of Gods displeasure and then in a second part requiring obedience out of conscience to such or such things as lawfully required by his Civill Ordinance and Ministers even higher Civill powers and in case of doing contrary leaving them to the dint of his sword in their hands Rom. 13. 1 2 3 4 5. compared 2. Since in that condition mentioned of their erring consciences whilst erring they offend their conscience if they should then resolve against the doing of something in it selfe evill they may and should take a middle course rather at present namely to use all the best means of better information of their erring minds that so they may refuse to act or hold not where an erring conscience requireth or on the other hand may doe not what an erring conscience then forbiddeth but what the same conscience upon better sight seeth cause to refuse to doe or else to doe as in the former instances of taking an Oath going to War to which we may add putting away a wife upon a slight cause or the like they will not stiffly refuse an Oath or to goe for a souldier when Authority

were especially oppressing Princes such were those Ier. 50. 6. Their Shepheards caused them to wander of whom see more Ier. 23. 1 2 3. 22. 22. 12. 10. And the title and Office of Shepheards as appliable to Civill Rulers is usuall in Scripture Ioseph is so called Gen. 49. 24. So is Cyrus Esay 44. 28. so is Moses that King in Jesurum Deut. 33. 5. with Isa 63. 11. So David Psal 78. 72. and Ahab 1 Kings 12. 17. and Numb 27. 17. Without a Shepheard that is chief Ruler The Assumption is evident because such liberty tolerateth Rents of Members from Churches as in Shisms is usuall Acts 20 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rent away as members from the body Disciples after them it also tolerateth wandring from Gods ways truth and Ordinances R. 4. Such a liberty mentioned carryeth the mark of an Anarchy in the State so far forth yea of a sad Judgement of God upon that State for provoking sins of Rulers and people Ergo it may the Consequence is evident if it carry a mark of Anarchy and Divine Judgement then to be avoyded unlesse the very shadow of an evill coming crosse to the very light and law of nature and Nations by which all shun Anarchy and set up Government or of that which is commonly the punishment of sin as deprivall of Government is be not to be shunned which none dare affirm The antecedent is evident in both the branches thereof 1 It is one brand of an Anarchy as Judg. 17. 6. sheweth Then was No King in Israel every one did what was right in his own eyes even the eyes of his own mind judgement or conscience how corrupt soever hence when through Gods Judgement that perishing people of his should not have the benefit of his feeding Government so as to hinder them from sining to their ruine Zech. 11. 9. I will not feed you that which dyeth let it dye c. It is accomplished by his judiciall breaking of the staffe Beauty namely both of civil as well as sacred order injoyned of God 2 It is a sad judgement of God as that place Zech. 11. 9. 15 16 17. compared doth shew God in judgement is said to let those of the sinfull people or flock of his alone to themselves as it were That which dyeth let it dye or let them take such killing courses of sin as tend thereunto Now the judiciall means he useth is in judgement to raise up a foolish Idol Shepheard Vers 15. 17. That is such kind of Rulers in Church and Common-wealth Kings as well as Priests into whose hands the Flock is delivered to be spoyled vers 5 6. I will deliver them into the hand of their King which though they be by place and office Shepheards yet in effect are Idols nothing no Shepheards as Ezek 34. 8. 10. he calleth them of which see before such as shall be wholly carelesse what becommeth of the Flock Zech. 11. 16. If they be cut off by any spirituall mischiefe let them for them they will not visit and look after them if being young and so weak and unexperienced they will take any wrong path in stead of the right and so loose themselves let them for them they will not seek their young one if they be in any measure broken in judgement or otherwise let them be so for them they will not endeavour to heale them if any of the Flock yet keep their standing in the fold and pasture of God they will not cherish and encourage them and by their Authority seek to keep them there they will not feed that which standeth still they will rather make a prey of them what they can Even the flesh of the fat c. Such a Shepheard or Ruler as vers 17. who leaveth the Flock namely to themselves he careth not for them looketh not after them he hath a sword upon his eye or not the use of that even of his wisdome and parts and upon his arm or power he putteth not forth that One place more to prove this that so to be left of Authority to take up Corruption in Religion under pretence of Conscience this is a sad judgement of God for the sins of a professing people For this let that place in 2 Chron. 20. 33. be considered of Howbeit the high places were not taken away for as yet the people had not prepared their hearts to seek the God of their Fathers 2 Chron. 33. 17. seemeth somewhat to explain that about the High places Neverthelesse the people did sacrifice in the high places yet to the Lord onely Now what these High places were where they thus sacrificed may be known by comparing Scriptures namely such places where they had wont in a manner to sacrifice to the Lord before the Temple was built by Solomon where God allowed his people to sacrifice before but after that was built it became unlawfull to them and sinfull as expressly forbidden of God They had formerly an High place at Ramah in the Land of Zuph in the Tribe of Ephraim called one of the two Ramah's of Zuphim in Mount Ephraim to distinguish it from that in Benjamins Tribe compare 1 Sam. 1. 1. and Chap. 9. 5. 6. 11. 12. there was another High place where then also they lawfully sacrificed in Gibeah of Benjamin for which see and compare 1 Sam. 10. 5. 12. 13. 14. 26. Gibeah Sauls home vers 26. even where his Unkle with whom he lived dwelt vers 14. is the Altar where the high place was vers 13. Another and the great High place was at Gibeon where also the acceptable sacrifice was offered 1 Kings 3. 4. Not to mention other places of like use for sacrifice then as Gilgal c. 1 Sam. 11. 15. but the reason of that use of High places then allowed of is given 1 Kings 3. 2. only the people sacrificed in High places because untill those dayes there was no house built to the Name of the Lord but after such a place should be built where God should place his Name as was the Temple at Jerusalem as 1 Kings 8. 29. shewes It was unlawfull and a breach of rule in point of Religion and worship of God to sacrifice elsewhere as it was long before charged in reference to that time Deut. 12. 11 12 13 14. Offer not thy Burnt-offrings in every place which thou seest but at the place which the Lord shall choose c. Hence God saith of Solomons Temple I have chosen this place for my self for an house of sacrifice 2 Chro. 7. 12. Hence also after the Temple was built all former places for their religious use such as Bethel Gilgal c. must not be sought to Amos 5. 5. And it is in a judiciall way and wrathfull irony that God in Amos 4. 4 5. saith Come to Bethel and transgresse at Gilgal multiply transgression and bring your sacrifices every morning and offer a sacrifice with leaven and proclaim and publish the free offrings for this

doe or hold something against his conscience he would not sin And should he not in such a case rather be left to the liberty of his conscience and of what his conscience doth so dictate This Objection being of some seeming weight for the better clearing the whole take these Conclusions Concl. 1. The highest Rule to which all are in conscience bound is the very Word of God Conscience is to a Christian Regula regulata and not Regula regulans which rather is the word conscience it selfe must be subject to that hence it is made the naturall mans sin that it is otherwise with him Rom. 8. 7. The carnall mind is not subject to the Law of God nor indeed can be Hence is it that God layeth Commands upon Conscience also Mark 12. 30. the whole soule heart and mind of man must love the Lord or is by duty bound in its way to expresse dearest highest respect to him even by its respect to Gods Commandements in its way 1 John 5. 3. This is love that we keep his Commandements Otherwise love simply and strictly considered is not appliable to the whole soule and mind but is an affection of the will onely Now if all the soule minde and heart must doe thus the conscience too which is one faculty thereof Hence the Law is called spirituall as reaching the sins of the Spirit the mind and conscience c. of man also and enjoyning the Spirit its duty as well as the body and outward man Hence that writing of Gods Law in his peoples hearts and minds to be a Soveraigne commanding Law therein Concl. 2. Whatsoever therefore is really contrary to the very Word of God it must needs be sinfull to him that doth it as having the form of sin in it Sin is formally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law or Word of God yea albeit the conscience of him who holdeth or practiceth that Anomie in doctrine or life doth thorough errour tell him that it is good and according to the Law or word for no Creature and so not conscience it selfe by its dictates can make that which is formally simply and in its selfe sinfull to be other then sinfull yea albeit a man should come afterwards to see and bewaile his errour and evill yet the sin is still in it selfe and nature a sin although God in Christ will not impute it to penitent beleivers in Christ Hence expiation of old made by blood for such breaches of Gods Commands when yet the party did not think that they had been sins Levit. 5. 17 18. When a soul sinneth and doth in any of those what is forbidden by Gods Commandements though he wist it not yet he is guilty Hence Confession made by penitent Saints of sins as sins which yet they did out of conscience and judgement as duty Acts 26. 9 10 11. I verily thought I ought to doe many things contrary to the Name of Jesus of Nazareth which thing I also did c. And being exceeding mad I persecuted the Saints c. He saith it was really in his heart as duty to him yet confesseth that it was in deed and before God his exceeding madnesse Concl. 3. Each ones conscience therefore is bound to suggest that to be held professed or practiced and that onely which the very written word of God doth really hold forth to be so held professed or practiced and to deter from whatsoever is really contrary to the word and to that onely else conscience doth not expresse its boundlesse respects and love to God which is the first and great Commandement of God Mark 12. 30. Concl. 4. Each Christian is bound to hearken to the voyce of Conscience thus speaking and suggesting the mind of God not alone as that is the word which conscience doth speak but as it is the voyce of conscience so speaking from God Hence it becometh sin if what we doe be not from a good consciences perswasions grounded upon the very Word of God the rule and object of Faith Rom. 14. 23. Whatsoever is not of Faith is sin or that which is not grounded upon the Word which is Faith in the object and suitable perswasion built upon the Word which is Faith in the subject it is sin Concl. 5. Neither Conscience it selfe simply considered nor the directing instigating and perswading acts of conscience in themselves nakedly considered without respect to the Word of God and their conformity thereunto are an immediate rule approved of God for Christians to regulate their apprehensions or actions thereby for to make that such a rule of Gods approving were either 1. To suppose the dictates of Conscience to be infalliable whereas Conscience in unregenerate ones such as Hypocrites are is wholly defiled Their minde and conscience is defiled Tit. 1. 15. And in the Regenerate it is in part corrupted and hath a law of sin in it as well as any other faculty Rom. 7. 14. 23. Paul a Regenerate man saith I am carnall sold under sin his whole soule also as far as yet carnall was sold under sin and the heart taken for the conscience will be shewing it selfe in it selfe wicked and deceitfull in such dictates Jer. 17. 9. What godly person findeth not this guilefull dealing of Conscience it selfe so far as unregenerate that it will be accusing when it should excuse and excusing when it should accuse Whence that of David chiding his soule for such like evills Psal 42. 5. Why art thou cast downe O my soule and why art thou so disquieted within me c. Or 2. This at least were to suppose Conscience to be fallible as what other thing can be supposed of it as in part unregenerate in the best here on earth Now if so then 1 it is to suppose that God should set up to his people a fallible deceitfull rule 2. It is to make God the Author of Confusion in Religion since diverse persons consciences being diversly led become diverse rules yea according to that supposition approved rules of God yea then there are approved contradictory rules in Religion As that no Saints are to be worshipped with Religious worship according to some Christians Consciences who are Protestants and that Saints are to be so worshipped according to other Christians consciences who are popish that the Lords day is of Divine institution according to some and that it is not of Divine institution according to other Christians consciences 3. It is to make God the Author and allower of rules requiring palpable breach of his owne sacred infallible rules as Fornication Heretique-King-killing plurality of Wives living without any proper calling refusall and neglect of publique and private worship of God since the consciences of too many Christians dictate these as meet and lawfull although the word of God speak the contrary 4. It is to make God himselfe to acquit the most horrid blasphemies and heresies and other penaticall enormities in Religions of any guilt supposing they are as too often

Lawes and to look to the due execution of Lawes providing for Civill punishment of persons who came with their own lying fancies though in his Name to thrust his people away from God Deut. 13. or draw away his people from his instituted worship to idolatrous worship Deut. 17. and in the times of the Jewes coming home to Christ Christ and his truth will be able to defend themselves he will be the chiefe avenger of evil yet shall false Prophets be punished differently according to their demerits by the Civill Magistrate Zech. 13. Gamaliel might rather have added that yet such seducers as Theudas and Judas with their obstinate abettors doe justly perish by the sword of the Civill State as himselfe intimateth vers 37 38. and so are not in such pernicious wayes which come from beneath to be left onely to Gods judgement to be sure Christs sentence He that is not with me is against me Matth. 12. 30. requireth more of his people then such a newtrall spirit 2. These of whom good Gamaliel spake howsoever thought of by the blind bemisted world yet were such as in the judgements of the whole body of the Saints then who were of discerning eyes and spirits did indeed preach the truth and so no fast ground hence that such which both really and in the judgement of the most discerning Saints and Servants of God doe hold forth falshoods and blasphemies should be let alone in any such scandalous or mischievous courses Object That also 1 Tim. 1. 4. is objected That the Law is not for the righteous and so mans Lawes if according to Gods Law should not provide to restraine and punish such for their Opinions c. Answ 1. The Law is not for the righteous as righteous and regular through grace to it nor is there any Law against the fruits of Gods Spirit Gal. 5. 23. yet if he that is either really or seemingly a righteous man commit murther or adultery or if any such Members of the Jewes Church commit idolatry or blaspheme the name of his God by the Law promulged by Moses that Magistrate he was a man of death and that by the hand of the Civill Magistrate 2. The Law being said in this quoted place to be for whatsoever is contrary to sound doctrine surely the politicall keepers of the Law of God are rather in duty bound to make Lawes ratifying that sum and scope of the Law of their Soveraigne and their Lawes as consonant to their pattern Law of God are to be for whatsoever is openly and grosly held forth and acted contrary to sound doctrine Object That also 1 Cor. 13. 4 5 6 7. Charity suffereth long thinketh no evill beleeveth all things hopeth all things endureth all things is objected as a ground of such liberty Answ That will not follow because we should doe nothing of malice against any person nor rashly and upon bare surmises nor without a due distinction and consideration of the matter of fact in judgement or the like therefore we must not call evil evil therefore a godly Ruler as a Ruler must endure all things how scandalous soever or hurtfull without respecting either second or first Table and how palpably evill or grosse soever it be yet that he must hope the best of it and how dangerous soever to State or Church yet he must let it goe unpunished Suffer long even defer a righteous sentence upon an evidenced evill doer contrary to Eccles 8. 11. Because sentence against an evill doer is not executed speedily therefore the hearts of the sons of men are fully set in them to doe evill Object That of Moses politically tolerating divorce is urged that therefore all sorts of errors and the like are to be tolerated and not in an ordinary way punished Answ We Answer that that conclusion speaks of that which is to be done in a way of ordinary use of Civill Authority and in cases ordinary and not as that of Moses in such like politick permission of things otherwise evill of an extraordinary nature nor may any reason because Moses tolerated a sin against the second Table or 5th 7th and 9th Commandement as was the divorce of Moses for every cause even every slight cause Mat. 1. 9. therefore Civill States in an ordinary way and case may tolerate in the grosser sence against the first Table as Blasphemy Perjury the Masse Witchcraft c. or against the second Table as Robbery Adultery c. Nay if Moses his toleration be urged for a ground of toleration it must be rather a toleration of sins against the second Table then for Toleration of sins against the first Table David in an extraordinary case let murther a time unpunished in Joab and Abishai all his dayes but it will not follow that therefore godly Princes and Rulers may in an ordinary way and case let another alone unpunished Now to the High Eternall Immortall Invisible the Onely wise God be Honour and Glory for ever FINIS