him or as any tyrannicall course of his but as one peece of his right guided politicall wisdom justice and power as the context sheweth and this course he took is recorded in his commendations and as his comfort in his very trouble before Moses his Judiciall or Ceremoniall Lawes were made for after them that sacrifising so approved of by God chap. 42. had been unlawfull to be performed by such as Job was who was not under that religious State and Church polity of the Jews Levit. 17. 8 9. It was a capitall offence for any Jew or stranger among them to offer sacrifice unless he brought it unto the door of the Tabernacle See more in the Notes of Junius and Tremellius upon the first of Job But for the further clearing of this from all gainsaying of others let us first lay down some distinctions and then the conclusion respecting this 1. Then there is the divine Rule of Judging which is the Scripture the Judge of all Controversies and the act of Judging what is or what is not according to the Word Herein quaeritur who is Judge 2. There is an absolute supreme praetorian and infallible Judge thereof which is no other but Jesus Christ and his Spirit speaking in the Word and there is a visible limited subordinate and Ministeriall Judge what is or what is not according to the Word of which quaeritur who is Judge 3. There is a more private Judging thereof whether apprehensive discretive directive or corrective proper to each particular Christian in respect to his own particular actions and of which there is a publique judgement of what is or what is not according to the Word of which quaeritur 4. There is an Ecclesiasticall and there is a Politicall or Civill judging of what is or is not according to the Word Ecclesiasticall judging is either by virtue of Office defining Ecclesiastically what is the counsell of God as is that of Church Elders or by virtue of Ecclesiasticall deputation and designation as that of the Synod and members of it or by virtue of Ecclesiasticall union and communion as that of the Church colectively and the members distributively considered 1. Cor. 10. 15. I speak as to wise men Judge ye the present quaere is of political Iudging also 5. Politicall Iudging in such matters is either that which is in the politicall Law-makers whether in any stated standing higher Civill Office or otherwise as in Parliamentary and Generall Courts or the like or that which is in higher Civill Officers in a state we look at both 6. Authoritative politicall Iudgement is either Definitive Authoritatively stating in a politicall way what is or is not to be acted by the outward man in weightier matters of a religious State-concernment whether of first or second Table or preceptive injoyning those politicall determinations with respect to Civill incouragements or punishments Both which acts of politicall Iudging are appliable to State-lawmakers onely de Iure they are limeted to the sole rule of Iudging even the whole Scripture 7. There is a Iudging what is true or false to be believed or not simply as teaching and binding conscience with reference to Spirituall and Eternall rewards Which is the Ministers business officially and each Christians work privatly and personally and is not the Magistrates work as a Magistrate There is a Judging what is to be professedly believed and maintained as true or false with reference to Civill rewards or punishments And thus the Civill Magistrate Judges 8. There is a Judging what is or not to be done by soul and body both in reference to inward sence and Divine Approbation or rejection Officially the Ministers work in a private directive and discretive way each Christians duty There is a Iudging what is or not to be acted or expressed by the outward man with reference to Civill rewards or punishments proper to Magistrates 9. There is a Judgement what is or is not a Christians duty either onely as Godly or onely as a Church member diversly appliable to Churches Church-elders and private Christians and there is a Judging what is or is not the duty of a Member of a Christian State as a member of that politicall society to be ordered or curbed thereby Appliable to the Civill Magistrate Conc. 6. That regulateed Civill Magistrates and higher powers have not alone a Judgement in Common with other Christians and Members of Churches considered as Christians and Church members what is or is not according to the Word but as Civill higher powers Magistrates also have a publique politicall Judgement both Definitive and Preceptive what is or is not to be acted or expressed by the outward man of each particular person whatsoever coming under their jurisdiction as those persons are politically subjected to that Civill state and as those their acts reflect upon the body politique This caution here annexed that in all matters of difficulty respecting Religion higher Civill powers be not too sudden in determining the same without the best counsell first had therein of those who are over them in the Lord according to the second Conclusion before mentioned pag 67. ever remembring that regulated Civill Magistrates may not politically determine that to be according to the Word in the letter or consequence of it which is not Scripture proof Josh 1. 7. The Conclusion thus stated and cautioned I doubt not will stand as Scripture proof against all objections to the contrary R. 1. Because as much is yeelded in effect even by opposers of Magistraticall Judging as 1. That they may make incouraging Laws in matters of God and of the Church surely then they may so far determine of the matters of God and the Church which they are that they are to be incouraged as such matters of God or of his Church and what incouragements are due to the same And surely then they are to be equall Judges in the other part of distributive Justice respecting matters of God or of the Church which fall under vindicative justice as Rom. 3. 3 4. proveth The same Rulers are in a Civill way to be a terror to evill works which are in a like way to give praise to such as doe well 2. It s yeelded in matters fundamentall and such as are set down in so many words in Scripture and why not as well to judge in other matters set down by clear and necessary consequence as are many weighty matters reducible to the four Commandements of the first Table of which the Civil Magistrate is a keeper and had need be allowed his politicall Judgement what is or what is not his politicall charge which he is to keeep 3. It is yeelded in matters of the second Table yet that Table also is as well a part of Scripture and therefore all the duties expresly or consequently therein commanded and the prohibition of the sins in like sort forbidden in those six Commandements are so far forth Scripture as they are reducible to Scripture or to any
Synods also for any hereticall decrees of theirs tending to hurt the State or disturb the Christian societies under his charge and if so then he is in a politicall way to Iudge in matters of Christ and of his Church But the former is true Ergo the latter But is not this to make the Civill Magistrate a Pope Ans No he is by duty tyed to his rule the word and to Iudge according to that Yea but he may erre and the Synod be in the right Ans He may so and so may Ecumenicall Synods erre yet many make them the highest Ecclesiasticall Iudge so here possibility of erring hinders not but that the Civill Magistrate and highest Civil Authority in a State or Commonwealth should be the highest politicall Iudge For standum est in aliquo primo If erring Churches should Ecclesiastically censure godly Rulers for righteous politicall Iudging or censures there is no higher Church Court or Iuridicall Iudge If erring Rulers and highest Civill Courts politically censure the Churches met in their messengers in a Synod for their Godly determinations there or if they censure particular Churches for any righteons censures of offending members at home there is no higher Court or Iudge than the highest in that kind Object The same power that maketh Church Canons must define them and Iudge of them The Synod not the Civill Magistrate maketh Church Canons Ergo the Synod not the Magistrate must define and Iudge of them Ans If this whole argument were granted Yet this hinders not but that the Civill Magistrate may both make Laws about the Church and Church matters in a politicall way and in the like way Iudge of such matters albeit he may make no Laws Formally Ecclesiasticall Nor is his Magistraticall Iudgement as such an Ecclesiasticall Iudgement So that this rather confirmeth the conclusion in hand thus Such as may make politicall Laws about Religion or the Church they may politically also define and Iudge of matters respecting the same but the Civill Magistrate and higher Civill powers may do the former as hath been proved Ergo they may do the latter Object He may say some deny his Civill Sanction to the Synods erring Canons albeit he make no penall Laws that way Ans Even this also suffiseth to make him politicall determiminer and Iudge in such matters yea to make him politicall Iudge of such which dogmatically are the highest Ecclesiasticall Iudges surely he must Iudge the Synods Canons to be erring if he be allowed to deny his Civill Sanction to them as erring Object But the regulated Civill Magistrate being by duty a Member of the Church he hath covenanted subjection to the Church and to the Elders of it Ergo he is bound to own their determinations of things in controversie according to the word else as an offending Brother is he liable to be dealt with in a Church-way Ans It is true supposing they judge according to Christs judgement in the words He that hearreth you beareth me and he that despiseth you despiseth me and so as a covenanted Member Luk. 10. 16. he is bound to hear them and if he by gross contempt of their Counsells when according to Christ do give them offence they may by all good meanes seek to convince such an offending brother and in case he hear not bring it to the Church of which this or that Magistrate is a member and if he hear not the Church he may be cast out of the Church Math. 18. Yet secondly this hindereth not but that that Civill Magistrate is a politicall Judge of others pastorall Judgements whether indeed according to the word before he do establish any conclusions of theirs for Politicall lawes Thirdly Nor doth this warrant any Church to proceed against any Civill Ruler whatsoever for rejecting their erroneous determinations but that it being clavis errans it is an abuse of Church power and bindeth not before God Nor is that What yee bind on earth is bound in heaven verified in the abuse but right use of the power of the keyes whence Christs owning of him whom the Synagogue cast out Joh. 9. 35 Luk. 6. 21 37. 28. 39. Hence a blessing pronounced to some unjustly censured Fourthly Nor doth this hinder but that Civill Authority may and must politically judge of the errors of Synodicall determinations and censure civilly such as make them To shut up all that we would say to what is thus objected In case of a right administration the Civill Magistrate in duty subjecteth his Memberly Judgement to his Pastors ministeriall Judgement but in case of Aberration he may not deliver up to any the supremacy of his Politicall Judgement They herc conclude right who say that neither the Civill Magistrates Politicall Judgement is a certain rule either to Synods or Churches Judgements nor is their Ecclesiasticall Judgement an infallible rule to his Politicall Judgement but the revealed word is the onely infallible rule to both Leaving then to either the supremacy of their severall Judgements to the former Politicall to the latter Ecclesiasticall the Magistrate as a Magistrate cannot define ecclesiastically with reference to Church censures in refusall of such determinations of his the Church as a Church cannot define Politically with reference to Civill rewards and punishments Ob. It may seem that each particular Christian subject is to judge rather what is or what is not according to the word because they are to obey those edicts none are to yield blind obedience to obey this or that Politicall law concerning Religion or the Church as in this or that particular according to God because others Judge so but because himself judgeth so a mans own Judgment is to him his own immediate personal Judge of what he is to act or forbear let every man be fully perswaded in his mind and whatsoever is not of faith is sin And the Contrary Rom. 14. tenent making Civill powers highest earthly Judges what particular things are contrary to the word were a way to open a gap to most bloody persecutions without redress since they may Judge that to be contrary to the word which is not And it were a way to justify the Civill acts and Ecclesiasticall too of Popish governments whereby they have made and executed fiery lawes against the Saints for Heresie as judging it to be Heresie and deserving the Faggot as in the Mariau dayes Ans 1. Be it that a Christian be his own next Judge of what he is to do or not as he is a Christian and in reference to his inward Peace or the breach of it nor is he to pin his personall Judgement of matters of Christ or of his Church upon any others Judgement meerly or chiefly but though he have his particular Iudgement as a private Christian in a Christian way yet that hinders not but that the Civil Magistrate hath his publique Political Judgement in reference to Civill rewards and punishments of what is or is not to be expressed and
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-Iland Physician By Thomas Cobbet Teacher of the Church at Lynne in New-England Take us the foxes the little foxes which spoil the vines c. Cant. 2. 15. Rulers are not a terror to good works but to the evill c. Rom. 13. 3. 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 LONDON Printed by W. Wilson for Philemon Stephens at the Gilded Lion in Paul's Churchyard 1652. TO THE RIGHT HONOURABLE OLIVER CROMWEL Captain General of all the Forces of the Commonwealths of England Scotland and Ireland Grace Mercy and Peace be multiplied THrice noble Sir whom not Man alone hath honored with greatest dignity of highest Military Command but the God of Glory also hath dignified as with peculiar Interests in his speciall Grace and Favour in Jesus Christ and with an abundant measure of the saving Graces of his blessed Spirit so with a glorious and prosperous success in all your weighty undertakings let it not seem overmuch boldness in me who am a stranger to you by face that I send forth this following Discourse into the world under the shadow of your Lordships Name It seemeth according to our best intelligence here that the subject of this Discourse beginning to grow the great controversal business of these polemick times your Honour with some other of the Lords Worthies in England have expressed some desire of yours that something might be spoken thereunto Now I having begun to do something that way formerly and though the most unworthy of any such respect from such choice Favourites of the Lord being often moved by some of our honoured Magistrates and reverend Elders here to present it to publique view I began to conclude that it might be now seasonable so to do And although I were a very babe in comparison of others for abilities and wisdom to manage so weighty a cause of the Lord yet I remembred him that said Out of the mouthes of babes and sucklings thou hast ordained strength that thou mightest still the voice of the enemy and the avenger so that I was incouraged not alone to put forth this discourse but to make use of your Lordships Name therein Besides we receiving certain information Renowned Worthy of your dear respects to the Churches here as also to our Civill State which I trust New-England doth not nor ever will forget even your cordial appearing for us who are so much subject to the reproach of tongues at so great a distance together with your charitable frequent expressions of the good opinion you have of us This also Right Honourable the rather moved me as a Member of this Polity even in way of Gratitude to dedicate to your Excellency this Apology for Civill Christ an Governments why they ought in their Civil and Political way to restrain and punish abuses and enormities even in matters of the Lord of the Church You truly noble and valiant Sir have quit your self like a man of God in managing your Military weapons in defence of the Civill State in England against all opposers of them for their exemplary acts of Justice which they did both upon delinquent Statesmen and as they are called Churchmen too even the Prelates and their retinue Yea you have to your utmost in your Military way managed that cause at first covenanted by the State which was not alone the bringing of all sorts of Delinquents to their condign punishment but the reforming of matters of Religion in Engl according to the Word of God the pattern of the purest Churches wherfore right worthy Sir what you have fought so many bloody battels for in the field now stand couragiously and plead stoutly for it in peace Israels General Joshuah was not more famous for his prowess victories over the Canaanites in the field than for his care of setling Religion in the people acding to Gods mind when the War was ended witness those memorable passages that way recorded Josh 23. chap. 24. King David is renowned for the like care who after the inhabitants of the land were given into his hand and the land was subdued before the Lord and his people 1 Chr. 22. 14. Now saith he set your hearts and souls to seek the Lord your God and arise and build his Sanctuary c. And chap. 27. he gathereth the chief Civill and Military Commanders before him and ver 8. he chargeth them all in their severall places callings and conditions to keep and seek for all the Commandements of God and he joyneth with him in special the chief Commanders of the Army in a Civil way to help on the Work of Religion and of the Church mentioned 1 Chr. 25. 1 c. Let not therefore the least thought arise in your Noble breast Right honorable Sir that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you to meddle in such matters or to maintain things of that nature But let Holiness and the defence and maintainance thereof be written upon your hors bridle as it will be upon theirs whose Conversion we are even waiting for Zach. 14. 20. Who will be presently up in arms for Christ and his cause against which they were so long hardened That returning Shulamites Portraiture is represented by the company of two Armies Cant. 6. last of whom more also is spoken Zac 12. 5 6 7 8. Jesus Christ himself is represented as the Generall of the Field and owning the godly Souldiery as his Army who in a cause of Religion shall by the dint of the sword be instruments to bring Antichrist and his Abettors to their deserved ruin Rev. 17. chap. 19. Yea but could not Jesus Christ destroy them by his own immediate hand and is not his Truth and Word of force to overthrow all that is contrary to it Yea verily yet is it the will and pleasure of Jesus Christ by humane externall forcible means to restrain and punish such offendors in matters of Religion wherefore neither the State nor Souldiery of England have any cause to repent of their Covenant Ingagements in their several respective ways to endeavour the bringing it about that Religion there may be reformed according to the Word of God and the best patterns of the purest Churches Nor hath the State of England any cause to retract any wholsom penall Laws which they have made the 2. of May 48. or since against so many blasphemous and false Doctrines and
Because man cannot force either the mind or heart wherein Conscience partaketh either to think judge or chuse after their mindes or Laws other than what themselves chuse though they may force the outward man Nebuchadnezar doth his pleasure with their bodies in Dan. 3. yet ver 17 18. they will not serve his Gods 4. Because men cannot reward Conscience with any reward suitable to it as inward peace or comfort c. in case of obedience to their Laws God alone giveth soul-comfort 2 Cor. 1. 3. 5. Because men cannot punish the soul and spirit thought it should disobey their commands they can onely kill the body but not hurt the soul Mat. 10. 28. 6. Because if mens Laws of themselves bound Conscience then at the day of Judgement men should not be judged onely according to the Word and Laws of God and Christ as is affirmed Rom. 2. 14 15. John 12. 48. but according to mans Laws also 7. Because it is possible that mens Laws though supposed to be according to the Word yet they may not really be so Now if mens Laws did formally bind Conscience then men should stand Conscience bound sometimes to transgress the rules of Gods Word by virtue whereof alone all mans Laws do bind True it is that Rom. 11. 3. Subjects are to obey Authority for conscience sake but not as out of Conscience to mans Laws as humane but by virtue of the fifth Commandement requiring honour of subjection to their Superiors lawfull Authority and commands and by virtue of any such particular Scriptures upon which any particular Laws of Churches are grounded Now let us lay down some positive Conclusions about this Nomothetique power Concl. 1. First then in the general we affirm That highest Civil Authority in a Religious State may make Political Laws properly such about matters of Religion and matters respecting the Churches of Christ R. 1. Because supreme Political or Civil power of Authoritative keeping the first as well as the second Table is the Civill Rulers both duty and privilege But Nomothetique power about both Tables is such supreme power And hence the King and Judge in Israel is charged with keeping the whole Law of Moses Deut. 17 19. 1 Kings 2. 3. Josh 1. 7 8. Hence that Coronation Ceremony of delivering the Book of God into the Kings hand when to be installed in his Throne 2 Chron. 23. 11. Hence 2 Chron. 13. 10 11. For we even King Abijam and the rest of his Princes and others keep the charge of the Lord our God but you have forsaken him Why did Abijah minister to the Lord in burning Incense c. No he expresly saith the Priests did it How did he and the rest of the Civil State keep the charge of the Lord Surely in a way opposite to Jeroboam and the Israelite states forsaking the same as the opposition of the one to the other in the Context sheweth now this was by Authoritative commanding the setting up of corrupt Priests and injoyning the corrupt Worship and Service and inhibiting deposing and banishing the fruitfull Ministers of Gods appointing 2 Chron. 13. 9. and chap. 11. 14 15. Hos 5. 1 2. 11. compared Abija's keeping then with his Princes that charge of God was by a contrary Improvement of his Authority in establishing the matters of God and of the Church and of the Ministry thereof and the Ebrew text is Emphaticall VVe have kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the Lord our God God required the highest Ruler to look to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keep all the words of this Law King Abijah saith we have kept the keeping of the Lord our God or the keeping of Gods Laws injoyned us by the Lord our God Now Nomothetique power in matters of the first as well as the second Table is supreme Politicall power in keeping of both Tables Ergo Nomothetique power in matters of both Tables is the Civill Rulers dignity and duty why else is the Law-giving power Indefinitely considered respecting matters of Religion or righteousness annexed by God to the Scepter or highest Civill power in a State of his own appointment Gen. 49. 10. Papists indeed generally give Nomothetique power in matters of the Church and of Religion to the Pope as the head of the Church and no wonder in that they give him Supremacy above highest Civill Rulers as Emperors or Princes other Papists give that Legislative power to the Church Representative in Synods and no wonder in that they exempt the Clergy from the secular Arm unless first degraded and delivered to them by the Pope but we that know that Church Officers and Members as that of Rome was must be subject to higher powers and that for conscience sake to the Lord who hath so Marshall'd as the Greek word beareth it them and us making them as Laws in an Army to lead us the way and according to this great Generall of the fields order Politically to choose out our way for us Job 29. 25. Rom. 13. 12. we may have learnt better things We know that when God commended his Laws about Religion at first to his People allthough he had Aaron the High Priest as well as Moses the highest Magistrate before him yet Aaron must not promulge those Laws and give them in charge Autoritatively to be kept or else in such and such cases to be corporally punished but Moses the Magistrate is chosen to be the man Manifestly shewing thereby that the care of Civill Injoyning and ordering the matters of God formerly injoyned by himself is committed by God to the chief Magistrate and to no other when Moses was dead and Aaron both God took the like course he layeth not the charge of highest Politicall keeping both tables even all his Law upon Eleazar the high Priest or upon the rest of his Bretheren with him but upon Ioshua the chief Judge and Civill Ruler Iosh 1. 7 8. R. 2. If Highest Civill power may and must root out all abusive practise yea Monuments of Religion then may they make Edicts decrees to that end with reference to Civill punishments of such as maintain or uphold them But the former is true therefore the later The proposition is evident since the Politicall Humane Law must Politically legally give force Authority to such proceedings and leave the Actors and Abettors the more inexcusable The Assumption is evident by the rule of Gods proceeding in Church-Reformations Esay 1. 25. God saith there to the Church I will partly purge away thy dross and take away all thy Tin even all Church corruptions and corrupt mixtures in Religion what course will God take for this end he saith verse 26. I will restore thy Judges as at the first and thy Counsellors as at the begining after that c. they should be then such as their first Judges were Moses Ioshua c. who were zealous that way Exod. 32. Numb 22 and such like as their first Sanhedrin of 70 Elders
Numb 11. what such Godly Rulers do God saith he doth I will take away all thy Tin 3. R. If Highest Civill Authority ought to repeal persecuting Laws respecting Religion and so free their Subjects from being any more liable to punishment in neglect thereof then may they make Laws in matters of Religion But the former is true Ergo the latter The consequence of the proposition appeareth in that it must be one and the same power to make Laws about Religion or the Church as to unmake Laws about the same or to repeal them nor can a Law be legally or regularly repealed but by a Law of Equall Authority with the Former the Assumption we have all cause thankfully to acknowledge to Gods praise in the Laws of Edward the sixt of Q. Elizabeth and of this present Parliament of England besides those of other godly Reforming States 4. R. If Civill Authority may make Laws about Religion and the Church to incourage or reward the same with Civill favours who shall observe the same then may they make Coercive Laws with reference to Civill punishments to such as transgress the same but the former is true Ergo the consequence appeareth in that it is the work of the same civill power to render praise to Publique commanded weldoing to be in a like Authorative way a terror to evill doers Rom. 13. 3. 4. the Assumption none will deny if they would It s Scripture proof witness the example of Darius the Mede Dan. 6. 26. 5. of Cyrus the first Ezera 1. 1. 2. 3. 4. 5. so of that other Darius Ezra 6. and Artaxerses Ezra 7. 5. R. If Civill Authority may not make such Lawes with reference to Civill punishments or rewards to ratefie what the Lord that way Injoyneth or forbideth in Religion it is because therein they either usurp Church-power or transgress some rule of God but they do neither thereby Ergo the Assumption is proved thus they usurp not Church-power therein because what ever the Church may do in a Church way is not now the question but to be sure the Church can make nothing like a Law in any Civill and Politicall way or with reference to Civill rewards or punishments and what rule of God they transgress is yet to be instanced in 6. R. Bcause if not alone particular Ministers but a very Synod and Assembly of the Officers of the Churches in a Religious State who in an ordinary and oderly way are to guide and lead the godly Civil Rulers and Ecclesiastically to determin what is the mind of God touching matters of Religion about which their Rulers are to make Laws if such an Assembly I say should be corrupt in the Major part of it who must Authoratatively reduce them into order not an Universall Bishop as the Pope nor an ecumenicall Counsell which is scarce Imaginable to be said now adaies Nor the Minor part of the Church Officers there met or of their Churches to whom they do belong The Minor part being in Foro externo humane the weaker and lesser force and weight and since in a Church-way they cannot do it by way of other force they must not assay it They may not use the temporall sword as they are either Churches or as Ecclesiasticall Synods Math. 26. 53. now the Civill Magistrate or none upon Earth in an orderly way must help and if the Civill Magistrate legally help and regularly then by Virtue of some State-Law provided for that purpose Yea if such a Synod should in the Major part of them make decrees flatly cross to the word of God they must make Civill Laws to make them null if not one or two but an Assembly of the Nurses of the Churches children should combine together to prison them as a very Kennell of Wolves or a company of Foxes Agree to destroy the Lambs of the Flock these Politicall Nurse-fathers Esay 25. 12. And Shepheards Mich. 7. 5. must help against such mischiefes seasonably and provide to restrain the same by holsom Laws Edicts and the like and suitable punishments executed Object Yea but Civill Authority may be Corrupt Ans True saith Reverend Mr. Beaza lib. de haereticis Magistratu puniendis For the Churches suffering for sins provoking to that Judgement and for triall for such as are godly but in the mean space saith he For fear of Tiranny to spoil the Magistrate of one Chief part of his Jurisdiction and leaving the Ordinary Remedy to look for an extraordinary one is not good with divers other passages to like purpose R. 7. Because the rule of Relates requireth that those to whom we are Politically subject as to the highest Civill power do in like sort as we are subject to them give forth Laws for our Spirituall and Ecclesiasticall good or restraint of the contrary evill as under a Civll respect and coming under their Cognizance but to highest Civill Authority are all sorts Churches Members or Officers of Churches c. even every soul to be subject in a Politicall way Therefore in the like Politicall way may they make such Laws for the Spirituall and Ecclesiasticall good of Churches and of their Officers and Members and for the restraint of the contrary evills both propositions are grounded upon Rom. 13. 1 2 3 4. Let us now briefly Answer what some may object against this Conclusion Obj. 1. We have one Law-giver in the matters of God and the Church and therefore not so many as highest Civill Courts to give us Laws that way Ans True we have one onely Law-giver who is Absolute Supreme and Infallable which alone giveth us forth Laws in matters of God or the Church Nor may any other give forth other Laws that way for substance then what he first delivereth to them Yet this hindreth not but this onely Law-giver having delivered his royall mind and will therein that other Politicall Ministers of his and whom he substituteth under him to look to it that these Laws be executed should yea and ought in their Politicall way to ratefie and promulge these Laws of their Soveraign and ours and improve their utmost power Politically to incourage such as shall Externally at lest observe the same or discourage such as shall openly and obstinately transgress the same Civill Magistrates are Earthly Gods under the God of Heaven and Earth Psal 82. and are according to God to improve all their power for God and against open scandalous sinners against him And one chief part of their power being Legislative power they are in their Politicall way to improve that power for God as well as to put forth their remunarative or vindicative power actually for God in matters of God or man of Religion or Righteousness of the first or second Table both Tables being committed to their keeping as their Politicall charge 2. God onely gave Laws to his Church in matters of God of old and was the onely Law-giver yet alowed the name of Lawgiver even in respect of Religion also to Moses
Civill Magistrate is not among those Officers which Christ hath left to edifie his Church nor is he a Preacher or Expositor of the Scriptures What should the Civill Magistrate doe governing them or seeking to edifie them or expound Scriptures to them by such Law-making in matters of Religion or of the Church Ans 1. Church Governours are in an Ecclesiasticall way to watch over and censure Church members for matters of the second Table as well as those of the first Table and by this Argument therefore Civill Rulers may not watch over govern and censure Church Members in matters of the second Table neither because there are others by Office to doe it Ecclesiastically and he is not reckoned among them 2. Civill Magistrates as well as Church Officers are Rulers Elders Watchmen Shepheards over Gods people and flock and therefore in a Politicall way are to rule over watch over yea to feed the people of God and to hold forth the same by their wholsom Laws and Executions in matters respecting both Tables 3. The Magistrates end being matters of Piety as well as Honesty 1 Tim. 2. 1 2. And he being a Minister of God even to Gentile Churches Officers and Members for their good and so most of all for their best Spiritual good as externally held forth helped exercised or expressed Rom. 13. 4. and being charged with the things of God and the Church 2 Chron. 13. 10 11. he is in his politicall way to attend his charge to look to the externall fulfilling of it at least yea in so far is he charged as a politicall Father and Shepheard with his incharged or Christian subjects as his politicall children and flock commited to him Ezek. 34. 9 10. I will require my sheep at the Shepheards hands the Princes as well as the Priests hence the sins of Church Members in Church matters are charged upon their Civill Rulers as their sins when the people neglect their Ministers Nehemiah 13. 10. he chid the Rulers ver 11. saying why is the house of God forsaken when there was such buying and selling upon the Sabbath ver 15 16. Nehemiah saith ver 17. Then I contended with the Nobles of Judah and said unto them what evill thing is this that ye do and prophane the Sabbath 4. Their Laws are not Ecclesiasticall expositions of Scripture but the mind of God in the Scriptures being in ordinary and orderly way first sought and had from the body of the ablest and best guides and lights in the Churches in their Jurisdiction conclusively declaring the Law and rule of God touching the question their Laws about matters of Religion are Civill Sanctions under Civill rewards or punishments of such Laws of God so declared and commended to them And by the execution of such Politicall Laws others may and should be edified honour and fear and learn to do no more so wickedly Deut. 13. 10 11. Some delinquents themselves even some false teachers shall acknowledge as much thus was I wounded in the house of my friends Zac. 13. 4 5 6. 4. Object The Church hath sufficient power to attain her ends within her self what need Civill coercive power in matters of the Church Ans 1. The Church hath that power in matters also of the second Table sufficient to attain its ends offending Members therein yet none will therefore make Civill coercive power in such matters needless 2. The State as well as Church is injured by witchcraft by perjury by schism and other sins against the first Table and notwithstanding the Churches power Ecclesiastically to attain her ends the State must have its defensiue and vindicative power Politically to attain its ends too the good of safety and peace of the Subjects and so both perfect within their own Spears 3. When the Church hath gone to her utmost extent of power in casting out Blasphemers Seducers Perjured persons Scismaticks c. yet they may do more hurt in Church and Common-wealth than before unless Civill coercive power help The Church may attain her ends in an Ecclesiastiall way and yet the Civill State not hindred of attaining its ends in a Politicall way but both polities be reciprocally helpfull to each other The Civill polity ratifying the Churches cases by Civill Laws and punishments the Ecclesiasticall polity lending help to State and Common-wealth cases by declaring the Laws and rules of God and by reasonable administration of Church censures upon her delinquent Members Conc. 2. That in matters of Religion which are doubtfull and not so directly plainly and expresly laid down in the word Civill Authority in purer times of the Church must call for the Counsell of the Churches at least of the Officers of the Churches under their Jurisdiction who are most faithfull and able to give Counsell therein and they are bound in conscience to follow what they according to God do clear up to be his mind in all such matters of weight about which they do inquire not alone as that which such a Synod or Assembly of Church Officers do determine that way is for the matter of it according to God but as it is given in the way of an Ordinance Namely of the Counsell of a Synod of the Officers and Ministers of the Churches whereof they as regulated Magistrates are Members Whose Counsells unto them are Ecclesiastically Authoritative Counsells And herein also Godly Rulers do lick the dust of the Churches feet in attending faithfully to the well grounded Counsells of their Pastors not alone distributively given in their respective Churches but collectively also when joyntly delivered in a Synod Herein also Church power Ministreth help to the Common-wealth Ecclesiastically as the Common-wealth administreth help to the Churches Civilly in exerting its Politicall power in framing Civill Laws answerably to their Counsells Deut. 18. to 13. The Counsell and sentence of the Priest or Councill and Assembly of Priests delivering the mind of God in doubtfull matters was to be required and followed Joshua the chief Magistrate must stand before Eleazar the Priest who should ask Counsell after the Judgement of Urim and according to his word from the Lord they were to go out and in Num. 27. 21. Hence Iehoshaphat according to that Law for that end Deu. 17. 89 10. Placeth at Ierusalem some of the Priests and Levites and chief Fathers of Israel to be for the Judgement of the Lord and for controversie not meerly in point of doubtfull actions as between blood and blood 2 Cron. 19. 10. But in point of doubtfull rules according to which Civill decreees and sentences also were to be regulated causes between Law and Commandement Statutes and Judgements Onely that Councill is limited to Gods word they must still warn them that none Trespass against the Lord. True it is something peculiarly Jewish was in this whence that Law of Capitall punishment to such as presumptuously disobeyed their sentence Deut. 17. 12. But there is something also for our learning and instruction held forth therein not alone
〈◊〉 〈◊〉 restraine them The second branch is as evident that it is a toleration of that which tendeth to break the peace c. for errours and such like corruptions in religion trouble the Churches which are the choicest societies in that polity hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you speaking of seducers and Acts 20. 30. they draw away or rent away as members from the body disciples after them hence that reasoning of Paul 1 Cor. 11. 18. I hear there are divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schismes amongst you which he proveth vers 19. thus For there must needs be heresies amongst you c. as if the one is a necessary cause of the other where there are heresies amongst Church-Members there will be Schismes True it is Churches have their wayes of healing such evills in their members as they have to heale other scandalous evills in them as drunkennesse lying c. but that hinders not Gods civill ordinance of the Magistrates coercive power also more in the one then in the other yea errours and heresies are wont to breed troubles and divisions in civill societies Hence those seducers and their followers who turne the grace of God into wantonnesse Jude 4. and are filthy dreamers vers 8. are branded for seditious persons in Common-wealths even such as come justly to perish as sometimes seditious Corah did vers 11. perish in the gain-saying of Core Hence those black brands of seducers who have a forme of godliness that they are traitourous heady high-minded truce-breakers false accusers fierce c. making their times perilous 2 Tim. 3. 1. 3 4 5. and that he speaketh that of seducers vers 6 7 8 9 13. declare Hence those also in Jude are branded for murmurers and complainers Jude 16. ever and anon quarrelling against matters in Church and State 1 so Tim. 6. 3 4. the very fruits of false doctrines are reckoned to be envy strifes railings evill surmises and perverse disputes and as that Apostle reckoneth those fruits of the flesh Gal. 5. 19. as concomitants so doubtlesse by purety of proportion those adjoyned v. 26. contentions seditions Heresies c. those Antichristian seducers Revel 16. 13 14. are persons of turbulent spirits in civill states stirring up to warres and the like that Impostor and seducer Theudas mentioned Acts 5. as a murtherer and seditious person Histories ancient and moderne are full of examples of this nature of persons of corrupt Principles in religion becoming movers and Abettors of civil Seditions The third branch that it is a toleration of that which breaketh religious States hedges and walls c. appeareth that hedge Job 1. 10. Zech. 2. 4. 5. and wall of fire of Gods gracious protecting providence over such a State is undermined by such things As Adam was naked in that respect Gen. 3. 10. so was the State of corrupted Israel naked Exod. 32. 25. before their Idolatry was punished Moses saw that they were naked and as a meanes of recovery of their wonted covering he commandeth the civill execution of Justice upon some for terrour to all the rest vers 26 27. those fox-like false Prophets Ezek. 13. 4 5. let alone did spoile the vines and break the hedges and saith God both to Church and State Rulers Yee have not gone up into the gap neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. Their care should have been to have prevented such breaches thereby but yet though the hedge was broken a gap made and warre from God prepared against them all might have done well enough had not State and Church Officers both been too indulgent and remisse in punishing the causes of such mischiefs Hence also when such corruptions in Ministry and Worship mentioned Ezek. 22. 26 27. are let alone verse 30. we read of a gap made and no man of Authority being found to make it up for the Land that God should not destroy it Therefore saith God vers 31. I have poured out 1 Kings 11. 1 2 3 4 5 6. c. mine Indignation upon them Corruptions in religion connived at and too much countenanced by Solomon in his wives rent that Kingdome in pieces whence by punishing such corruptions in religion evill is said to be put away from Israel Deut. 17. 2. 3. 7. as if otherwise Israel had been exposed to that evill R. 7. Such a toleration of such corruptions before mentioned it interpretatively by God himselfe a kicking at Religion and honouring of such as hold forth and practise those corruptions in religion above the Lord himselfe and therefore undeniably not to be yielded unto by regulated civill Rulers the consequence none but profane spirits will deny the antecedent is evident by that 1 Sam. 2. 12. to 16. compared with 23 24 25 29. verses It was a corrupt religious custome to snatch out in that sort what first came to hand and forcibly to take the fat of the peoples sacrifices for the Priests use the matter was not fundamentall nor contrary to the light of nature but very justly offensive to God and men ver 17. Eli is told of all that as well as of other sins of his sons against the second Table he chideth them a little as a father but doth not as he was a Judge 1 Sam. 4. 18. He judged Israel forty yeares punish'd them according to their deserts he is indulgent they are let alone what is Gods censure of this v. 29. Wherefore kick yee not Hophni and Phineas only but Eli too at my acrifice and at mine offering c. and honourest thy sons above me to make your selves fat with the choicest of all the offerings of Israel God instanceth in this his indulgence towards his sons in that matter of that corrupt religious custome onely as if that was as vers 17. of most heinous guilt before him the sin of your young men was great before the Lord and it is observable since there is a purity of proportion Such Rulers as can be indulgent to gâ—osse errours and corruptions in religion in Gods worship and sacrifices they little regard Gods truth or worship they kick at iâ— in Gods account and if they will needs bâ— soever-tender of such as are not fit objects of their tendernesse they shew little tendernesse of Gods name truth worship or honour they it seemeth more regard them and their ease c. then God thou honourest thy sons above me now who would be so thought of by the Lord. R. 8. Such a toleration of such evills mentioned causeth the very evills themselves to be charged upon Rulers and bringeth the wrath of God upon them also ergo not to be yielded to by any godly wise Rulers the consequence none not prodigall of Rulers welfare will deny The Antecedent appeareth Solomon is said to goe after Ashteroth c. which as its thought was onely in respect of his connivence at and
lawfully requireth it nor yet forthwith actually doe it but humbly desire time and help to be cleared in the lawfulnesse of it and afterwards give in their Answer and accordingly seriously and conscionably using the best means usually and ordinarily accompanied with the Lords speciall blessing they groundedly doe what is required So in case of such putting away a wife to which erring conscience urgeth they resolve not wholly to forbear such a thing but at present to suspend upon desire of the best information which attained they forbear now upon a well informed Conscience what they durst not have wholly refused in the former state of their erring Conscience Now if such persons through pride wilfulnesse peremptorinesse contempt falshood or false conceit will refuse the due and reall use of such means and of the ordinary way of God to help them out of this Labyrinth they refuse a manifest knowne duty and expose themselves the rather to Civil Justice 4. Because else according to the ground work layd in the objection what horrid outrages blasphemies idolatries and the like enormities can ordinarily come under the curb or lash of Civill Authority In case of murders of a Protestant Prince or person or people by Papists in whose Conscience they are acts more then ordinary pleasing to God and meriting heaven so in case of committing of filthinesse with the wives of others of their Judgements by persons of famalisticall consciences or in case of sins which yet are not against Natures light as in Arrians out of Conscience denying Jesus Christ to be the Son of God or in others out of conscience crying downe all Church Societies and Ordinances and from the same erring conscience peremptorily yea seditiously opposing and despising them and all Civill Authority which would or doth maintaine the same will you now have them punished for doing their duty in hearkning to their Consciences Oâ— for not sinning against their Consciences in not doing those things which they in conscience stand bound to doe If the Objectors say yea God forbid it should be otherwise all Civill and Church peace and priviledged proprieties are else undermined if such be not punished then have they the weight of their owne objection taken off if they say no none of them may be punished by Civill Authority but they must be left to Gods Judgement I doubt not that godly wise Rulers are otherwise minded and know and will do their duty therein Now let us also briefly clear up some few Scriptures wrested against the Conclusion Object The Parable of Tares Matth. 13. is Objected Let them saith Christ grow till harvest and therefore Heretiques Schismatiques persons otherwise corrupt in matters of Religion such in judgement and practice are to be continually tolerated by Authority Answ 1. If this prove any such matter of Toleration it must prove immunity of all the children of the wicked one of all that are to be cast into hell of all that offend vers 38. 41. All these as well as Heretiques which are but some of that sort must be let alâ—nâ— they must also all be free not alone from the Civil sword but from Church-censures yea whether the persons those tares and wicked ones within the field of the visible Church doe sin against the first Table by professed Atheisme Blasphemy Idolatry Perjury Witchcraft c. Or against the second Table by Murther Adultery Treachery Robbery or the like yet both Church and Common-wealth must let these Tares in the visible Church-field alone to the last day and dare any say so Observable it is that Christ Expounding all the rest of the Parable cometh not over that sentence againe Let them alone to the Harvest as practically appliable thereunto or enjoyning any such to be rationall 2. The drift and scope of the Parable is to shew what by Gods providence will be ordered not in this or that particular religious State or Church in it but what will fall out in the field of the whole visible Church thorow out the world over which no one Civil State or Church hath power that even in this great field taken in from the rest of the world and this field sown by God and which in a more speciall manner is his Kingdome there will be mixtures of good and bad and the rooting up not of this or that Tare or wicked person but of all the Tares in generall or of all the children of the Devil within the pale of the Church will never be till the generall day of Judgement which will be an universall and infallible kind of severing sorting and censuring and when there shall be a totall and finall ridding of them from amongst the Children of the Kingdome or the righteous Although God in the mean space by his own hand immediately and by the hands of men sometimes mediately will be cutting off this or that Child of the Devil this or that Witch Traytor Atheist Blasphemer Murderer or the like As he will be gathering in many particular godly ones as good wheat and seed into his Garner leaving the generall severing and gathering of both good and bad wheat and tares unto that generall last and great harvest day The like is held forth in that Parable Matth. 13. 48 49 50. Object That speech of Gamaliel Acts 5. is objected Let these men alone c. if of God yee cannot resist if of men it will come to nothing Answ 1. He spake this in a doubtfull newtrall way not closing with either hence he saith If it be of God and if it be of men is this therefore a ground to godly wise or regulated Rulers either to be of Gamaliels doubtfull spirit in matters of God or of the Church when all Christians are required to be established in the Faith Yea in that Doctrine of God which respecteth Church-order also Col. 2. 5 6 7. in which they are to be men of understanding 1 Cor. 14. 20. sheep who know Christs voyce John 10. 4. Or is this any ground that they should be of a newtrall spirit leaving all to God either to determine the right therein or to maintaine his owne cause and to ruinate the contrary which was Gamaliels ground of his newtrality If this thing be of men it will come to nought God himselfe by his providence will bring them to ruine Upon which ground what need is there for Magistrates to punish Adulterers or fraudulent dealers or the like for God professeth himselfe to be an Avenger of such evils Heb. 13. 4. 1 Thess 4. 10. Yea but Rulers say we are Gods Ministers to avenge such like evils And so in matters of God it is alike as was shewed in thesi it might be truly said What is of God cannot be resisted what is of men will come to nought and God is an avenger of such things he can defend his owne worship and wayes and his truth is able to defend it selfe else who would regard either yet God also would have Moses to promulge
Morall part of it He is then a politicall Judge of that which is or which is not according to the Word in the latter and why not upon like grounds in the former both being equall in this that they are both Gods Tables Mat. 22. 38 39. the second is like to this saith Christ As Gods Tables they are the Magistrates charge from God R. 2. Because supposing Churches in their Messengers met in an assembly to debate of matters of Religion and in particular of the matters of the Church and the Civill Magistrate after their debates and determinations thereof as according to the Word be desired to establish their Determinations for Laws now must the Civill regulate Magistrate either examine and censure such Conclusions of the Synod whether they are or are not Scripture proof before he doe politically establish them for Laws and so he is a politicall Judge what is or what is not according to the Word or he is not at all to meddle thus to try and judge of such Decrees whether according to the Word or not but to establish them at random and at a peradventure upon a bare supposall of the Synods fidelity which is to establish implicite faith and to make the Civill Magistrate according to Popish doctrine a servant to Councils which would make Princes have no light but as the Moon what they borrow from the Sun either of their representative Church or of the Catholick Church of Rome or of the Head thereof the Pope yea this were to deny to the regulated and so to the godly Magistrate in his publique way what is recorded as a commended duty in private Christians and what is plainly commanded them of God in their private way namely to try all things and to hold fast that which is good 1 Thes 5. 21. yea though delivered by such a one as Paul an Apostle yet to search the Scriptures dayly whether those things were so Acts 17. 11 12. Yea but it may be the Civill Magistrate will judge that the Decrees are not according to the Word when indeed they are and proceed to punish such as had a hand even in such Conclusions because he judgeth them cross to the Word Ans 1. The regulate Magistrate of whom we speak who studieth the Word day and night is godly wise c. hath Gods warrant for it as possible and ordinary to him as subject and faithful to the Head that a divine sentence is in the Kings lips his mouth Deut. 17. Psal 2. Pro. 16. 10 transgresseth not in judgement and that Princes shall rule in judgement Esay 32. 1. 2. If transgressing his Rules and leaving his Guides and Counsellors God his Spirit Word and Servants he will follow a corrupt and misguided judgement or will of his own or others he lyeth open as to divine judgments so to humane censures allso whether from the body of the Commonwealth orderly assembled or represented or the like and in case of obstinate persisting in any such publique and palpable breaches of the Lords Rules the particular Churches whereof either such highest or inferiour Magistrates are they have their Church way of censuring and healing such offending brethren of theirs R. 3. If the Magistrate as a publique politicall Nurse-father to the Church be to rescue the Church from noysom milk provided for the Church of Beleevers by such as should be Nurses yea though met in a Synod and decreeing it to be the Word then is he politically to judge what is or what is not according to the Word yea in case wherein others judge the contrary but the former is true as Is 49. 22. sheweth ergo the latter The consequence if to rescue from such food then to judge of it is evident for if he may not or cannot judge it to be corrupt food how can he rescue the Church from such food as is corrupt R. 4. If the Magistrate as the publique keeper of the peace of the Commonwealth as all grant him to be is to punish the disturbers of it when some pretending grosser errors in the contrary party do carry it schismatically then is he to be politicall Judge in matters of Religion as say in Christian Commonwealths Assemblies or Synods there should be rents amongst those they call Independents among themselves or those they call Presbyterians amongst themselves differing upon some points amongst themselves and both sides violently carryed in their apprehensions and both sides pleading Scriptures both for what they hold and for what they doe thus violently in pursuit of what they hold the Magistrate now o none must be a politicall Judge and helpless like careless Gallio when even insurrections are made amongst the Religious party as were the Iews upon pretence of false doctrine held forth in matters of divine worship by an adverse party as was Paul and his companions the Civill Magistrate must think it reason to Iudge onely in matters of injuries twixt man and man or the like but by no means to be a Judge in any such matters of the worship of God For I will be saith Gallio no Iudge of such matters Acts 18. 13 14 15 16 17. But who seeth not that this is recorded as a blemish in that careless deputy of Achaia Yea but the Churches may call their respective Members or Officers to an account for such outrages and as cause is censure them Ans It s possible the schism and Rent may be such that the Major part of the Church or Churches may be the corrupter part and the Minor part too weak to carry it in a Church-way against them Bue if the Churches had strength to carry it against the respective delinquent Members yet the Churches Iudgement is onely Ecclesiasticall and the means of prosecution of its Iudgement onely Ecclesiasticall the Church cannot Iudge Civilly or use Civill and politicall means to prosecute such a Iudgement to effect and so cannot heal breaches of the Civill peace made by such outrages Yea but the Magistrate should call the sincerer part to meet again though the Minor part Ans If he do yet he must be supposed to Judge which is the sincerer part how else knoweth he whom he should call together as the sincerer part and if he politically Judge and act Magistratically from his politicall Judgement in calling that sincerer part together and the Magistrate siding with the Minor part as politically Judging them the sincerer part and politically condemning the erring part although the Major part and although pleading Scripture also both for what they hold and do in violent prosecution thereof Now the Civill Magistrate doth both politically Judge what doctrines and practices are or are not according to the word of God yea he herein doth politically Iudge the usuall and ordinary Ecclesiasticall Iudge either in a Church or Synod Namely the Major part 5. R. If the Civill Magistrate be to punish transgressors of the Law indefinitely and to take vengeance upon open evill doers then even upon erring
acted by the outward man of each Member of the State as he is a Member of the State and as his act reflecteth upon the Civill State or its peace and good no more than the same priviledge of private Judging hindereth the Church to Iudge Ecclesiastically of what a Member as a Member of the Church is to do or not to do or hath done amiss as his act doth concern or reflect upon the Church Secondly If because each one as a Christian is in a private way to Iudge of his own act the Magistrate Legislatively and Iuridically may not determine in his Politicall way that any thing is duty or not in matters of Religion unless according to such particular Christians Iudgements then it is unlikely if not impossible that any law about Religion should be made or any politicall determination thereof given since some will be of different minds yea about fundamentalls as for example some will Iudge the Pope to be head of the Church some that Christ is not very God some that he is not very man some will hold such Incouragements to well doers should be given others will differ from them yea the like will follow in matters of the second table upon like grounds Christians therein also are to follow their own Iudgements and not other mens and whatsoever in such matters also is not of faith is sin therefore it must not be Politically determined that lying with another man wife is sin or to be punished at all by State or Church since some Iudge a community of the use of the bodies of Sisters at least to be lawfull nor must the taking away of others goods or cattell from them for others use be Politically determined or punished as evill since sundry Christians Iudge a community of such things also to be good nor must the taking away of Heretique-princes lives by Assassinates be Politically determined and punished as evill since Christians of Popish Iudgements think it a meritorious act Thirdly Then could not it not be orderly determined no not 2 Chron. 15. 13. with consent of the body of the people that such as would not seek the Lord should be put to death since sundry might judge it too harsh yea in determining thereof they implied that some would be of another mind ly open to that censure yet it s recorded to their honour that they did so Exo. 34. 1 2 3 4. These are thy Gods O Israel that brought thee out of Egypt that was their Iudgement yet Moses Politically determining otherwise of it as punishable with death ver 26 27 28 29. did well in it Ob. True you will say but the Israelites erred in either thinking or speaking so Ans Yea they did so but say we that was their particular Iudgment though erring and they as well as we must walk in the light of their own judgements and not of any others if the objection be right and therefore according to the objectors mind should not have been accused or punished Fourthly Then all Ecclesiasticall Judging of men in matters of Religion which in Iudgement and Conscience though erring men hold forth is cut off and why then did Paul wish that those should bear their Judgement Gal. 5. 10 11. since many of them held no more than what they Judged to be right Fiftly Then such mens Iudgements at least are not to be a rule to the Christian Magistrates Iudgement but as he is perswaded in his heart he also as any other Christian must do If he can make it a matter of his faith it is no sin in him Politically to Iudge what is or what is not according to the word or accordingly to be civilly punished or praised in Members of the Civil State when expressed in such sort by the outward man as it meerly concerneth the State or reflecteth upon it and this in matters of both tables and what then is gained Nay by this indefinite principle in the objection much would be lost if the Civil Christian Magistrate and State be in mind perswaded and do verily Judge that the bread in the Sacrament is turned into the very flesh of Christ that whosoever holdeth forth the contrary shall be burned at a stake must they not do whatsoever they are perswaded in their minds and if of faith to them then not fin to them to do it according to the bottom of the objection Nay but you will say their perswasion must be rightly founded upon the word which is the object of faith else it is not right Ans Very good and in that meaning your objection is no objection unless better warrant be shewed from the word why each mans Judgement is so to be his own guide that as a Member of the Civill State his Judgement also is not in a Politicall way to be ordered by the Politicall determinations of regulated Civill Authority As for the sequels urged persecution or justifying of persecutors thereby they are urged from that which is not a proper cause as if it were a cause It is not the use of such a power of Judging in regulated Civill Authority that causeth persecution for matters of the first table more than tyranny in matters of the second table but the Abuse of that power rather from the abuse of a lawfull power or privilege to reason against the use thereof is not right or regular Churches also may abuse their power and persecute a Saint of God by a wicked determination and answerable censure in a matter of God or the Church but that doth not therefore hinder but that the Church is highest Ecclesiasticall Judge in such matters The last instruction from the premises If abuses in Religion are thus to be restrained and punished by regulated Authority then are not persons in an ordinary way to be left by regulated Civill Authority to the liberty of their own judgements or consciences to profess or practise in matters of Religion according as their severall minds and spirits yea though seduced and erring shall think meet no though those persons profess the Christian Religion and the fundamentals at least thereof For the better clearing of this weighty Conclusion so many wayes opposed now adayes we shall first propound some distinctions about it and so the better state the Conclusion 1. Then let us distinguish of Liberty which according to Scripture grounds is either lawfull and regulate liberty or a liberty that is sinfull lawless and boundless Lawfull liberty is either that which is of a more civill or spirituall or mixt nature 1. That of a more civill nature is either oeconomicall or politicall properly such oeconomicall as that of servants Ex. 21. 11. Jer. 34. 10. or that of wives Rom. 7. 3. 1 Cor. 7. 36. Politicall properly such whether more generall as that of a free denison of a State or of more speciall privilege as freedom from taxes Act. 22. 28. Math. 27. 26. 1 Sam. 17. 21. Ezr. 7. 24. from going to war Deut.
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
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
liketh you O yee Children of Israel saith the Lord. Jehosaphat then a good Prince yet leaveth the people to their former liberty of the corrupt use of those High places not as for Idols that was too grosse he would never have born that nay 2 Chron. 19. 3. He took away the Groves out of the Land but as for sacrifice to the Lord onely as in Manasses time after his repentance they had the like liberty Yea but the people might well enough in conscience though erring doe thus much the places were in Samuels time and others after him yea in the beginning of Solomons time of good use and God had there accepted sacrifice Ierusalem was far off they could not be at it morning by morning as they desired Compare 1 Kings 12. 28. and Amos 4. 4 5. Yea but the Israelites might abuse that to Ieroboams Calves Ans Be it so but they of Iudah in their High places sacrificed to the Lord onely 2 Chron. 33. 17. and so long will not God accept it They thought he would Yea but as small as this corruption might seem to be and as much as they might in conscience plead for it it was a corruption in worship crosse to rules before mentioned and that they were so left to this their liberty it was Gods just hand upon them as 2 Chron. 20. 33. because they had not prepared their hearts to the God of their Fathers they were securely slight in his worship loose hearted to God-wards not cordiall and intire to him and thence they have their desires and minds in it their very godly power that was in many respects zealous for God yet herein through Gods displeasure against them for their unheartednesse shall leave them to their own liberty It is in judgement if they are suffered to sacrifice in such forbidden places and left to have their own minds therein much more when men have their owne likings in grosser corruptions in worship through the unfaithfulnesse of their Civil Rulers as they of Israel had in Bethel and Gilgal in the times of Ieroboams successors It was Gods judgement upon them for their sins as Amos 4. 4 5. Goe saith God in judgement against them to Bethel and transgresse and at Gilgal multiply transgerssion and bring your sacrifices every morning c. for this liketh you O yee children of Israel saith the Lord God One would now think that none that had a heart awfull of Gods displeasure should ever plead for such a sad judgement of God upon themselves or others as to be left to Princes or Rulers to have their own likings in corruptions of Religion R. 5. The Toleration mentioned would make Christian Rulers not to be for Christ but in that respect to be against him Ergo not to be permitted by them the Consequence will not be denyed unlesse any make nothing of that sin not to be for Christ but against him The Antecedent is evident in that such a Toleration would make such Rulers in their place not to be for one chief end of his coming which was to destroy the works of the Devil and ergo not for him The Consequence is undeniable because if therein not for so chief an end of his coming then not for him The Antecedent is evident as that such Toleration of such errors and corruptions in Religion so held out is a like Toleration of the works of the Devil and ergo not a dissolution and destruction of them the Consequence is evident because such a Toleration of the works of the Devil giveth full scope and liberty to them to have their devilish operations and energy cherisheth them suffereth them to spread and to gather strength in parties which thereby come to side with them to stand and plead for them to despise all the Ministers shall speak against them c. which none will say is a way to dissolve enervate or destroy those works of the devil Because sentence against an evill work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Eccl. 8. 11. The Antecedent is evident namely that such a Toleration of such errors c. is in like sort a Toleration of the works of the Devil because erroneous doctrines c. are hammered forged and generated by the Devil they are some of those lyes of which he is father Iohn 8. 44. those doctrinall lyes 1 Tim. 4. 2. are Doctrines of Devils vers 1. those unclean Frogs are spit out of the mouth of the Dragon Revel 16. 13 14. nor is this true only of grosser errours in fundamentalls but all even lesser errours delivered about meats and marriage these are of the Devil 1 Tim. 4. 1 2 3. Among those doctrinall lyes or doctrines of devils forbidding to marry and to abstain from meats are the onely Instances if it had been said forbidding to believe Jesus Christ to be come in the flesh or to be very God and very man or God and man in one person or to be our onely Mediatour c. this had not been so much but to instance in such petty errours as the world would think them as doctrines of the devil is the more observable to stirre up to utter defiance of all manner of errours seeing men use to say they defye the Devill R. 6. Such a toleration in such sort of such things mentioned is a toleration of that which woundeth a State body in the very Continuity of it of that which directly tendeth to breake the peace of such societies of which the regulate Magistrate is the preservour and of that which breaketh the very Hedge and walls of a State ergo is not to be yeelded by them the consequence that if such a toleration letteth in so much mischife it is not to be yeilded to by godly regulated Rulers none will deny unlesse they would have them knowingly to concurre contrary to their duty and place to such state mischiefs the Antecedent is proved in all the three parts of it which might have been seven arguments the first branch is evident because such corrupt doctrines so let alone doe mingle corrode and what in them lyeth enervate sound doctrine pure religion the Covenant of God held forth to and by such a religious polity which are the very ligaments of a Christian State hence so opposed by wicked rulers and people because as coards and bonds Psal 2. 1 2. 3. thence Jerusalem by these especially becometh a City so compacted Psal 122. 1 2 3. Now these veines and Arteries of such a religious body politique which should and would convey vigour and spirits and good every way doe these poisons and venoms of Asps exceedingly injure Esay 59. 5. that which eateth of their cockatrice eggs dyeth 2 Tim. 2. 17. their word will eat as doth a canker and vers 16. they will increase to more ungodlinesse wherefore no wonder that Paul chargeth Timothy to doe what in him lay to stay them 〈◊〉 〈◊〉 〈◊〉
countenancing of such abominations in his wives To be sure God guided Nehemiah to contend with the Rulers for those corruptions in neglect of the Ministry of their Sabbath duty Nehem. 13. 10 11 12. 16 17 18. compared as if that where such things were and not seasonably and suitably restrained and punished by them those became their sins hence that indulgent Judge Eli is put in yee have made your selves fat with the chiefe of the sacrifices 1 Sam 2. 29. yea but verse 12 13 14 15 16. with 17. It is said to be the young mens his sons sin Answ True but laid upon him too who should have redressed it but did not and hence he also is punished as the sequel vers 30 31. c. shewerh so in these carelesse sheapheards the wandrings and evills of their sheep lost thorough their neglect of seasonable prevention thereof are charged upon them Ezek. 34. 10. I will require my sheep at the sheapheards hands saith the Lord. Observable is that place in Hosea 5. 10. compared with chap. 1. 1. The Princes of Judah were like them that removed the bound wherefore I will poure out my wrath upon them like water not alone Ahaz who did grosly transgresse in bringing in another altar for offerings then God had oppointed 2 Kings 16. 15. 16. c. but more Princes of Judah saith Hosea were such Now chap. 1. 1. he prophesied in the dayes of Vzziah Jotham Ahaz and Hezekiah Kings of Judah as for Hezekiah he was rather exact in point of Reformation yea even of what other Princes before him had omitted in theirs 2 Kings 18. 3 4. 2 Chron. 29. 30 31. It must then fall upon Jotham and Vzziah one or both since Princes of Judah were as those that brake their bounds even in Hosea's time but how was Jotham such a one in matters of Religion of whom that is testified 2 Chron. 27. 2. 6. He became mighty because he prepared his wayes before the Lord his God and vers 2. he did that which was right in Gods sight as his Father Vzziah had done Answ The people did yet corruptly namely in matters of God which he suffering the blame thereof is laid upon him as one blemish in him and 2 King 15. 34 35. this corruption in the people is mentioned more clearly speaking of Jothams reigne it s said and he did that which was right in Gods sight as his Fathâ—â—Vzziah had done what then was his blemish Ans Howbeit â—â—e high places were not removed the people sacrificed and burnt incâ—â—â—e still in the high places not to Idols that assuredly he would never have indured in them but as 2 Chron. 33. 17. to the Lord onely not in Idâ—latrouâ— high places but in such which were formerly devoted to God and of acceptable use as Rama Gibea Gilgal Gibeon c. which the people might in both respects thinke well of but being let alone and connived at in thâ—â—e it s charged upon Jotham and so upon Vzziah before him 2 Kings 15. 34. and though they were but as those that brake the bounds and did not themselves so directly set up false or corrupt worship but suffer a little way in others therefore saith Hosea from God as in their times still to come I will poure out not I have poured out upon others upon them my wrath like water R. 9. Such a Toleration of such evils which make men abhor Religion and speak evill of the way of truth by reason of them yea which are in ordinary way destructions and ruine to such as obstinately persist in them ergo not to be yielded to by Regulated Civill Authority The Consequence will not be denyed unlesse such Rulers should bear such Abhorring to come upon Religion or scandall to Gods truth and way or ruine to their subjects The Antecedent appeareth by that instance in those corruptions connived at in Elies Sons which made men abhor the Lords Offring 1 Sam. 2. 17. and by that 2 Pet. 2. 1 2 3. speaking of Heresies vers 1. he addeth And many shall follow their pernicious wayes or destructions by reason of whom the way of truth shall be evill spoken of or blasphemed R. 10. Such a Toleration of such like corruptions in matters of Religion in such as so pertinaciously hold them forth is a like Toleration of such who spoile the Vines under such Rulers charge of Wolves which spare not the Flock over which they are politicall Shepheards of spirituall Sorcerers be witching them of so many Jezabels which seduce their people Ergo not to be allowed or yielded to by Regulated Rulers The Consequence is evident unlesse any would have such Rulers to be so unfaithfull in their charge or carelesse of their duty respecting their people The Antecedent is grounded upon Scripture they are Foxes spoiling the Vines and rather to be taken downe by civill officers of a professing State then Cantic 1. 2. 16. let alone in that way of spoiling so are they such Wolves not sparing the Flock of the Churches which are also politically under their care Acts 20. 30. with Ezek. 34. 8. 10. before explained so are they Sorcerers Revel 22. 15. Without are Sorcerers 2 Tim. 3. 13. Evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inchanters such as can by sleights of the Devil deceive the eye hence that of such Gal. 3. 1. Who hath bewitched you that you should not obey the truth They are also as Jezabell whom God will punish if men faile in their duty Revel 2. 20 21 22 23. and say the Church in a Church way was to censure such yet that hindereth not the discharge of the Magistrates duty in politicall punishing such as are so injurious to Church societies yea and the State also of which he hath a politicall charge as of old Jehu a chief Magistrate did politically punish Jezabell who was instrumentall in the spirituall whoredome of the religious State of Israel and therefore called her whoredomes and witchcrafts 2 Kings 9. 22. of whose punishment by Jehu's command read vers 33. That which is mainly objected against what we have now sayd is Object that a Christian being bound to attend and follow the dictates of his conscience yea though erring yet he not knowing so much it is to him as rightly guided and he that would out of any respect whatsoever crosse the suggestions of his conscience when he at least supposeth it speaketh right though really it doe not would as well crosse it when it doth suggest that which is right and truth Now therefore being bound to follow the suggestions of his owne Conscience if man may restrain and punish him for this though really he doe follow his conscience in any way of errour then man may restrain Christians from doing their duty yea and punish them for so doing yea since a Christian sinneth when he doth or holdeth any thing crosse to his conscience though erring Now must a Christian be punished for not sinning or because in not forbearing to