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state_n	church_n	civil_a	punish_v	1,086	5	8.9722	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76988	The arraignment of errour: or, A discourse serving as a curb to restrain the wantonnesse of mens spirits in the entertainment of opinions; and as a compasse, whereby we may sail in the search and finding of truth; distributed into six main questions. Quest. 1. How it may stand with Gods, with Satans, with a mans own ends, that there should be erroneous opinions? Quest. 2. What are the grounds of abounding errours? Quest. 3. Why so many are carried away with errour? Quest. 4. Who those are that are in danger? Quest. 5. What are the examens, or the trials of opinions, and characters of truth? Quest. 6. What waies God hath left in his Word for the suppressing of errour, and reducing of erroneous persons? Under which generall questions, many other necessary and profitable queries are comprized, discussed, and resolved. And in conclusion of all; some motives, and means, conducing to an happy accommodation of our present differences, are subjoyned. / By Samuel Bolton minister of the Word of God at Saviours-Southwark.	Bolton, Samuel, 1606-1654.	1646 (1646)	Wing B3517; Thomason E318_1; ESTC R200547	325,527	388

or exception And we use to say Non distinguendum ubi Scriptura non distinguit we are not to distinguish when the Scripture doth not distinguish and therefore the Scripture not distinguishing of evil doers such persons may well fall under the Category of evil doers And should we restrain this unto evil doers only in a civil sense then the state of the Church in regard of the civil Mag●strate should be worse under the new Testament then under the old for if then he was to maintain it by his civil power and now he neither doe nor can then it must needs follow the condition of the Church in resp●ct of the civil Magistrate is worse now under the new Testament then under the old Besides it would be strange that it is the duty of the Magistrate to punish injuries done to the state but not injuries done to God that he is to punish those who destroy mens bod●es bu● not those who destroy mens soules that who ever draws away the people from the obedience of the Magistrate and the laws of the Land must be punished but they who will draw away a people from the truth of the Gospel and from the waies of God as Hymenaeus and Philetus who ov●rthew the faith of some 2 Tim. 2.17 18. they must not be censured And therefore seeing the new Testament declares the power of the Magistrate and makes the object of this power evil doing in generall and requires submission in such generall tearms therefore may we conclude that the Lord did leave his people for their subjection to the Magistrate to the light of nature and to the equity of those generall rules in Scripture in former times Other places might be alleadged as 1 Pet. 2.13 14. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as to the suprem● or unto Governours which are sent for the punishment of evil doers and the praise of them that do well So in the 2 Tim. 2.1 2. where the Apostle exhorts us to pray for Kings and them in authority and he gives this reason That we may lead a quiet and peaceable life in all godlinesse and honesty By which is evident that the object of his power is not only things concerning externall peace but such things as concern godlinesse also he is to be the promoter of the one as well as the preserver of the other And this was prophesied of Magistrates under the Gospel Isa 49.23 Kings shall be thy nursing fathers and Queens thy nursing mothers And the preservation of the civil peace is not enough to afford such a denomination nor adequate to the appellation or title of nursing fathers and nursing mothers to the Church under the Gospel And it is said Revel 21.24 of the future times of the Gospel That the Kings of the earth shall bring their glory and honour to the Church There will be such a time which declares that they are to be more then meer protectours of their external civil peace Nor will this which is usually alleadged weaken this assertion that if this power do belong to the civil Magistrate as civil then to every civil Magistrate then to Pagan as well as to Christian Magistrates For we say though this power doe belong to Magistracy in generall and to all Magistrates yet all are not fit and abl● to exercise it the authority belongs to the Pagan as well as the Christian Magistrate say Divines but in a different sense one hath this power in actu signato the other in actu exercito one hath the right but he wants the ability to exercise it because being ignorant of Christ and the principles of Christian religion and thereby wanting the directive power he cannot use the commanding and executive power And thus much shall serve for answer to the third Qu●stion I have purposely waved Objections that I might not unnecessarily lengthen out this Discourse knowing this maxime to be true Rectum est index sui obloqui We come to the Quest 4. Whether such a power be needfull to the Church To which I shall give an answer in these few Conclusions Conclus 1. This civil coercive power i● not only unnecessary but unlawfull to be exercised in the planting of the Church and bringing men to the faith of Christ Churches are not to be planted by weapons Lactant instit l. 5. c. 10. but by doctrines not by the power of the sword but by the efficacy of the Word not by carnall weapons but by spirituall means The Commission that Christ gave his Apostles for the spreading and planting of the Gospel was only this Goe and teach all Nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Mat. 28.19 20. the like in Mark 16.15 And Christ tells us his Kingdome is not of this world for then his servants would fight for him Joh. 18.36 but that was not the way to plant or advance his kingdom Christ hath no need of such carnall weapons for the planting of his Church or the setling him in his kingdome the Apostles had a warfare to fight but the weapons of their warfare were not carnall but spirituall and yet strong to pull down the strongest helds of sin and Satan and to bring every thought in obedience to Christ 2 Cor. 10.3 4. They had a sword to weild but that sword was no other but the Word of God the sword of the Spirit Ephes 6.17 Revel 19.15 here were Armies to subdue even Nations to Christ but these were armies of teachers not of souldiers as the Psalmist alludeth Psal 68.11 Externall force is not the way of Christ for the spreading his Gospel and planting of his kingdome It is true here Religio suaderi potest cogi non potest Men may be perswaded into a religion but they can never be compelled All externall acts of power are not able to beget internall acts of faith That is the first Conclus 2. This civil coercive power is not absolutely simply and indispencibly necessary to the being of the Church of Christ upon earth The Church of Christ had being and was perfect in it's being and operations when they wanted the priviledge and comfort of a civil Magistrate The Church of Corinth when the Magistrate was Pagan 1 Cor. 6.1 2 3. was yet a Church sanctified in Christ Jesus called to be Saints 1 Cor. 1.2 4 5 7. had power of Excommunication 1 Cor. 5. 7 13. was a perfect body of Christ 1 Cor. 12. was able to edifie the whole body 1 Cor 14 12 25 26 27. and had power of the seals of the Covenant 1 Cor. 11.20 21. All which shews this power was not absolutely necessary to the being of the Church of Christ Conclus 3. This civil coercive power is not absolutely ne-necessary to the propagating and increasing of the Church and kingdome of Christ And this we see clear 1. Vsque ad Constantini tempora

after answering this Question Par. in Ro. 13. dub 5. in append adsol arg resp 1. Whether ecclesiasticall power doth reside in the Prince He saith ecclesiasticall power is two-fold 1. Proper and internall 2. Improper and externall This distinction he foundeth upon that speech of Constantine to the Bishops Vot quidem intra c. The first of these he affirms to be exercised by ecclesiasticall persons ecclesiastically The other vix Externall and improperly called Church-power he saith may be exercised by the Magistrate Calvin speaks more home Calvin in Amos c. 7. v. 13. They are saith he inconsiderate men who make Magistrates too spirituall ● this evil saith he prevails in Germany and in the countreys round about us we finde what fruit grows from this root namely that those who are in power thinke themselves so spirituall that there is no other ecclesiasticall government this sacriledge comes in violently among us because they cannot measure their office within it's due bounds Thus he Indeed it hath usually been distinguished between Church-power civil power between officers in the Church officers of State and that the one is Gods officer or Christs as God The other is Christs officer as Mediatour the one belongs unto his generall kingdome and rule over all the other belongs to his Mediatory kingdome or government over his Church Christ is a head of supereminence to all but a head of influence to his Church only As he is God so he is head of all principalities and all powers govern by him but as he is Mediatour so he is head only of his body and all officers therein Eph. 1.21 have their authority from him and are said to manage their office under and for Christ In the name of Christ they doe assemble Matth. 18.20 In his Name they preach Luk. 24.27 Act. 4.17 18. In his Name they baptize Act. 2.38 Ast. 4.12 16. Act. 19.2 In his Name do they administer censures 1 Cor. 5.5 And if the Magistrate be invested with such a power then either as a Magistrate or as a Christian Magistrate Not the first for then every Magistrate hath it without exception even Pagans and Heathens and such as know not God and Christ not were ever yet baptized not any member of the Church if you say as he is a Christian Magistrate it will be said that his Christianity doth adde no further authority to him but further ability to execute his authority this is but potestas executiva the gracious ability to exercise that power which he had before and sinned in that was a talent buried up and not imployed for Christ And for that place which is usually alledged 1 Cor. 12.28 God hath placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments in his Church I say first that the Apostle doth there speak of ecclesiasticall and spirituall officers and therefore it is strange that civil government should come in the enumeration of Church-officers 2. I say the Apostle spake there of such government as the Church had at that time he saith God hath placed in his Church and thence Calvin takes up an argument to prove that the Apostle in that place spake of ecclesiastical and not of civil government because at that time the Church enjoyed not such a priviledge But of this sufficient We come to the second which certainely is an extreme on the other hand viz. 2. That the Magistrate hath no power in matters of religion It was the speech of Donatus What hath the Emperour to doe with the Church Quid est imperatori cum ecclesia Imperator in div●nis nullū j●● habet Optat. l. 3 cont P●rmen par 1367. The Magistrate hath no right to meddle about things that are divine We shall speak fuller to this by and by only here I shall clear some expressions which we usually read among learned men from some mistakes that may be fastened on them and give too much strong●h to such a position as this viz. That the Magistrates power doth not reach to matters of Religion We often read in the writings of learned men of a difference made between Church-power and civil power chiefly in their objects and in their ends 1. That the object of the Magistrates power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things or the things of this life the object of Church-power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall things and matters concern a better life 2. They say The end of Magistracy is the preservation of peace and the externall tranquillity of the Common-wealth but the end of Church-power is the good and edifying of the body of Christ We had need to speak something of this it hath been too farre extended And therefore 1. To the first of these I say 1. That though the things of this life be the object of the Magistrates power yet are they not the sole and adequate object of it Spirituall and heavenly things doe fall in under the object of his power also as well as temporall He is called a nursing father to the Church he is Custos vindex utriusque inbulae Sed ita distinguuntur ut in modo procura●●i rex politicè sua partes oget sacerdos ecclesiasticè suas Ame. de consc l. c. 25 thes S. Ames Medul Theol. l 2. c. 17. thes 48 49. the keeper and revenger of both tables of the Law Deu. 17.18 Josh 1.8 Rom. 134. The affairs of Jehovah and the matters of the King are not so different saith Ames as that the care and knowledge of the things of God belongeth not to the King But they are thus distinguished that in the execution of them the King performs his part in a politicall way the officers of the Church in an ecclesiasticall way 2. I say yet further That though the power of the Magistrate and the power of the Church doe not differ in their materiall objects yet they differ in their formal objects The Magistrate as a Magistrate and the Church as the Church in the name of Christ may command and forbid one and the same thing viz. They may command the sanctification of the Lords day or they may forbid blasphemy idolatry Here their objects are materially the same But now they differ formally the Magistrate he commands or forbids upon penalty of bodily punishment but the Church upon pain of ecclesiastical censures Leg Ames Med. Theol. l 2. c. 17. thes 48. the Magistrate upon civil mulcts the Church upon spirituall penalties And this may be thought one reason why many holy and reverend Divines have asserted the object of the power of the Magistrate qua talis to be the externall man and the things of this life because that he doth bring about higher ends by more external and not such spiritual waies as the Church doth 2. And what I say hereof the object of the power of the Magistrate I may say also of his end The end of the Magistrate is not so different from the Church but they

to go tell more of it or if he will hear more thou ought not to tell the Church But in case that more private means will not doe we are to make use of that which is more authoritative and publike So here in case one Sister Church cannot prevail with another then may we by the like proportion make use of a consociation of Churches And to this argument of proportion we may give you the instance of a patern by which might be evidenced that this means of a Synod is warranted for such an end the patern you may read in Act. 15. where you see ver 1. There was false Doctrine broached errour and heresie taught Certain came down from Judea and taught the brethren that except they were circumcised after the manner of Moses they could not be saved Now when all means within themselves were found to be insufficient to suppresse this dangerous errour and reduce these erroneous persons they determined to make use of some further means of Gods appointment and thereupon ordered that Paul and Barrabas and others of their Elders should goe up to Jerusalem and there in a Synod or consociation of Churches to determine and conclude this Question so you see it was a meanes ordain'd and a meanes practised yea Fulk de●er or ec●l go p. 11● 116 117 118 c. and not onely by the Apostles but continued by their successours 300. years after as Fulk saith before ever there were any Christian Emperours and long time after even as long at any purity continued in Religion untill both Emperours and Synods were both thrust out of all lawfull authority which they ought to have in the Church by the tyranny of Antichrist So that you see this ordinance is appointed of God for this end but yet let me adde It is not an ordinary but an extraordinary means a means to be used in want of skill or want of power in particular Churches I conceive it is not to be used as diet but at physick God hath set up other ordinary means which hath been effectuall but this is a means when ordinary means proves too weak and insufficient * Ru●herf due Right p. 306 307 Synodicall Churches are not ordinary but occasionall A Synod is not the prime proximate means which God hath appointed but a secondary remote and ultimate means to be used and in case the other is insufficient You see here in Act. 15.2 that the Church of Antioch did not presently run to a Synod with this controversie but first they laboured to their utmost to take up conclude and determine this controversie among themselves it is said Paul and Barnabas had no small dissension and dispute with them about it And for other means besides disputation viz. censure it is probable they wanted either sufficient light or power in the Church in respect of the adverse party to proceed to censure when therefore they had used what means they could and had found that means used insufficient to settle the brethren and to stop the mouths of the false teachers then they determined to send Paul and Barnabas and others to Jerusalem about this matter So that you see It was not the prime proximate and immediate means but a secondary remote and ultimate means which they used upon the deficiency of other And that caution I shall only annex to it it is a means and a means ordain'd of God but to be used when other means are unavailable M. Cotton p. 23. Some of our brethren lay down three grounds of Synods 1. In case a particular Church wanteth light or peace at home 2. In case any Church lie under scandall through corruption in doctrine and practice and will not be healed by more private means as one brother being offended with another and not able to heal him by the mouth of two or three brethren privately it behoveth him to carry it to the whole Church so by proportion if one Church see matter of offence in another and be not able to heal it in a more private way it will behove them to procure the Assembly of many Churches that the offence may be heard judged removed in a more publike way 3. It may fall out the state of all the Churches in a countrey may be corrupted and beginning to discern their corruption may desire the concourse and counsell of one another for a speedy and safe and generall Reformation Thus farre that learned authour By all which it is granted The use and necessity of Synods as an ordinance of God to suppresse errour and reduce erroneous persons Now we are to shew you Thirdly That this means hath been blessed of God with power and efficacy for these ends And you see the truth of this in that first great Apostolike Synod and Councell Act. 15. There was an errour broached the Question and cause referred and by common consent and decree Reynolds conf with Hart. c 6. d 2 p. 206. saith Reynolds the controversie was ended the truth of doctrine established errour condemned the false teachers branded and the souls of the believers established and peace maintained in the Churches as is evident Act. 16.4.5 And as they went thorow the Cities they delivered them the decrees of the Apostles and Elders and so were the Churches established in the faith and increased in number daily After which example the Churches which succeeded made the like Assemblies upon the like occasions and by this chiefly of judgement as he calls it healed breaches suppressed errours removed scandals and extirpated heresies out of the Churches The Primitive times of the Church were blessed with such conventions and found Gods blessing in them Whit. cont 3 q. 5 p. ●1● The Arian heresie that strook agianst the Deity of Christ was convinced and condemned by the first great Councell of Nice The heresie of Nestorius that made two persons in Christ was overthrown by the Ephesine Councell The heresie of Macedonius that denied the Divinity of the holy Ghost was suppressed by the Councel of Constantinople The heresie of Eutiches which affirmed but one nature in Christ the Councel of Chalcedon was famous for the extirpation of that And besides these many other might be named Euseb eccl H●st l. 6. c. 42 l. 5. c. ●4 l. 7. c. 26 281 M●g Cent. 3. l. 7. Col. 161. Cent 3. c. 9. de Syn Col. 192 193. Park 3.9 330. Nullum n c melius nec certius remedium Cal● Eusebius records how the errour of Montanus was judged and condemned by many Synods in Asia l. 6. c. 42. Besides which there are the examples of many others as will be seen if any doe please to peruse the places cited in the margin And indeed it was the ordinary way when any difficulty or any heresies did arise presently the Churches would runne into a Synod as finding there the best strength and remedy to oppose them judging themselves best able in consociation to oppose those rising opinions and heresies

may meet together and as they agree in their objects so these powers may also agree in their ends Though the preservation of peace and the quiet of the Common-wealth be the end of Magistracy yet I conceive it is not the only not the adequate end externall peace to me seems too narrow for to be the end of Magistracy who is a nursing father to the Church and whose power reacheth as well to the setling and advancing the true worship of God as to the externall peace and safety of his kingdoms and to the helping of men as Christians as well as helping them as men though he doe endeavour to compasse and bring about these ends in a different way to the Church the one by carnal the other by spiritual weapons the one more externally the other more internally and divinely And this I conceive is plain from Rom. 13.4 He is the minister of God to thee for good but if thou do that which is evil he afraid for he beareth not the sword in vain where by good and evil which the Magistrate as a Magistrate doth procure I conceive is not only meant the naturall happinesse and quiet life of civil society but also the good and evil which concerns us as Christians And therefore his end is higher then meer civil peace and tranquillity being he is a Magistrate not only of our good and evil as men but our good and evil as Christians but yet the way he procures this is different from the Church the one as I told you being in a more spiritual and heavenly way the other in a civil and external way And thus much shall serve for the answer to the second opinion and also to the fourth particular branch laid down What the Magistrates power was not Besides these there may be other branches laid down but I shall desire to wave them and shall fall upon the second Question Qu. 2. What the power of the Magistrate is asserted to be as relating to this Question And here I finde three severall opinions two of them are extreams the third is the middle between both and conceived nearest to the truth 1. The first extreme is that of the Papists who say That the Magistrate is by fire and sword to extirpate all errour and heresie that is all religions which doe not agree with Rome See Suarez de triplici virture Tract 1. disput 23. Sect. ● for they call all those Heretikes that are not of the faith of Rome that so having put us into a bears skin they may with some colour woorty us 2. The second extreme is That the Magistrate hath no power to deal with any opinion whatsoever by civil coercive means Others more warily inf●rt If it be not evidently and manifestly destructive and disturbing to the peace of the Common-wealth But the meaning is this that there ought to be a liberty for all opinions and the Magistrate is only to be an indifferent spectatour and not to take care what religion men are on whether Papists Jews Pagans Socinians Macedonians or what ever If they be not inconsistent with the government of the Common-wealth they are to look no farther they are not to matter how or whether they worship God at all or what their opinions and practices are And so in effect the Magistrate must say with Tiberius Tacit in Tiberio Deorum injurius Dijs curae Let the Gods make care for wrongs done against themselves Or with the Emperour Alexander Iuris jurandi contempta religio satis Deum ultorem habet It is sufficient that the breach of an oath hath God to be the avenger with G●llio they must care for none of these things They may revenge injuries done against them but may not meddle with those done against God they may suppresse their enemies but must not meddle with Gods enemies They may punish those who seek to draw away a people from the obedience of the Magistrate but not those who labour to draw away a people from the truth of the Gospel and obedience to God An opinion certainly as wide as the former Without doubt the object of the Magistrates power is not simply a peaceable life and the external peace of humane societies as I shewed before he is a nursing father to the Church he is the minister of God for good and religion is the chief good and therefore the object of his power is not simply external peace but godlinesse and honesty 1 Tim. 2.2 which he may endeavour to advance by his secular power and in civil and politick waies It was the speech of Augustine Will any one that is in his right wits say unto Kings It doth not concern you in your kingdome who wil be religious or who will be sacrilegious Intimating it was a madnesse for any to thinke the King had nothing to doe in matter of religion * Quis mente sobrius dicat regibus non ad vos pertinet quis in regno vestro velit esse rel●giosus vel sacrilegut● Au. de correct donat c. 13. Certainly though it should be granted that the Magistrate were Gods officer not Christs as Mediatour yet it will not weaken this truth which we assert for it cannot be but that God who hath made it his design to preserve and advance the kingdome of Christ should especially aim at it in the constituting and setting up a government in the world Julian saw this well enough and therefore it was the counter design of that Apostate to tolerate and grant liberty to Paga●s and all sorts of heresies that by suffering all these weeds to grow up he might choke up the vitals of Christianity and weaken the kingdom of Christ and overthrow the truth of the Gosp●l which was the object of his envy and malice This was also the practice and sinne of other Emperours Valens the Arian did the like and indeed such a course is the speediest way to destroy all godlinesse to suppresse the truth and to bring in all mischief to Church and State It is the speech of one Liberty for all opinions is the speediest way of embroyling States of ruining Churches of erecting a Pantheon in every City That of omnium Deorum among the Romans of omnium sanctorum among the Papists offends lesse then this of omnium sectarum here in England Sure I am one God one faith one Mediatour was Catholike doctrine in Pauls time every variation from a unity is a step to a nullity if ever England come from one ●eligion to all she will quickly go from all to none Certainly the toleration of all Religions as it is against nature against Scripture against reason so it cannot choose but be destructive to peace and truth But of this more afterwards These are the two extremes which certainly are wide of the truth We come to the third opinion which lies between these two and is conceived to be most agreeable to truth It is this 3. That the Magistrate

hath power and it is his duty to suppresse and punish heresie and errour lesse or more according to the nature and degree of the errour and the evil or disturbance brought upon the Churches or State And in this order he may proceed when some dangerous opinions doe arise 1. He may call a Synod or an Assembly of godly holy learned men to examine those opinions 2. After examination the opinions being evidenced to be dangerous and erroneous he may prohibit them 3. He may also make laws Serviant Reges terrae Christ● etia● lege● ferendo pro Christo Aug. Par. Rom. 13. prop 4. Cod. l. 1. Tit. ● 7 Socrat l. 5. c. 7. and penall Statutes against such opinionists 4 He may also put those laws in execution when other means will not reclaim them And thus the Princes and Emperours did in former times if those examples of Constantine Theodosius Valentinian Justinian c. be of any weight which I confesse will be but of little if the word will not allow it And therefore we will come to the third Question which is Quest 3. Whether this power which is asserted in the former Question be a power which is warranted and ordained of God And this is needfull to be cleared it is the main of all for if it cannot be evidenced that the Magistrate is endued with such a power it will then follow that he is an usurper and brings guilt upon his own soul in the exercise of it 1. First then it is clear de facto that Magistrates have exercised such a power as appears in the examples of Asa Josiah and others as is evident from 1 King 18 40. 2 Chron. 15.13 1 King 15.13 2 King 23 20. 2 King 10 11 24. All which places doe evidence that pious Kings and Magistrates have exercised such a power There is not any scruple of that All the Question will be whether they did exercise this power de jure by vertue of any divine precept or upon Gods ordination To which I say Secondly That these Magistrates did exercise this power upon Gods warrant and by vertue of his ordination is evident by Deut. 13.5 6 7 8 9 10. where you read of a law enjoyned for the stoning and killing those who secretly attempted to entice the people of God to go after other gods You have another Exod. 22.20 He that sacrifieth to any god save only the Lord only he shall be utterly destroyed You have another in Levit. 24.16 He that blasphemeth the name of the Lord he shall surely be put to death Another Deut. 17.2 3 4 5. Object But it will be said We read this in the old Testament but where have we any precept or president for it in the New Answ 1. We read that this was commanded and practised under the old Testament And we doe not read that ever that command was repealed or this practice prohibited and forbidden in the New 2. If those precepts and presidents in this point do not concern us then it must be shewed that those rules and paterns which we read under the old Testament were not intended by the holy Ghost to binde us 3. The very same thing was prophesied of the times of the Gospel now under the new T●stament Zech. 13.3 It shall come to passe that he that takes upon him to prophesie that his father and mother that begat him sh●ll say unto him Thou shalt not live for thou speakest lies in the name of the Lord and his father and his mother which begat him shall thrust him thorow when he prophesieth that is they shall be the means to procure punishment to be inflicted on him So shall their hearts be overcome with the love of God and truth under the Gospel and set against lyes and falshood that they shall not indulge and spare it in their dearest relations So Isa 49.23 Revel 21.24 4. This power was juris naturalis it was of common and naturall equity and such things being constant and immutable are to be exercised at all times in all places Besides 5. This power was established and exercised upon moral grounds and for moral ends as you may see in Deut. 13.5 11. In the 5th verse you see the ground of the establishing of this power Because they would turn the heart of the people from the Lord and this was moral And in the 11th verse you see the end wherefore it was to be exercised That all Israel might hear and fear and do no more such wickednesse which was moral also Now I say that power the ground and end whereof is moral and perpetuall even that power must needs be moral and perpetuall but the ground and end of this civil coercive power is moral and perpetuall as I have shewed you therefore is the power perpetuall This cannot be denied certainly if the reason if the ground and end wherefore God ordained this power be still in force then is the power also still in force but the reason the ground and end wherefore God established this power and for which he would have it exercised is still in force viz. To prevent seduction and drawing the hearts of people from God and to make men afraid of publishing promoting and entertai●ing such destructive opinions And therefore the power is still in force 6. All men are to improve their talents and lay out their utmost power and abilities for the service of God and the advancement of his truth and glory c. And the power of the Magistrate being such a talent put into his hands of the use of which he is to give account Certainly he is bound to lay it forth for the advancement of God now under the new Testament as well as under the Old If there be any difference undoubtedly it is in this that seeing the Magistrate hath received greater favours of God now under the new Testament then w●re dispenced under the old he lies under greater obligations and ingagements by all his power and authority to serve God and advance his truth and Gospel then those under the old 7. But seeing places are desired out of the new Testament to prove that God hath enabled the Magistrate now under the Gospel with such a power we will therefore see what strength the new Testament will afford us for the proof of it And first let us examine that Ro. 13.4 If thou do that which is evil be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath upon him that doth evil Where the Apostle doth not speak of Magistracie in the use or rather abuse of it but as it is in Gods ordination And 1. He calls him the Minister of God by which be declares he is not to judge for man but for God and not only to look to the things which belong to man but to those things also which appertain to God 2. The object of this power he makes evil doers without any limitation