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truth_n	according_a	jesus_n	lord_n	1,817	5	3.2256	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79995	The civil magistrates povver in matters of religion modestly debated, impartially stated according to the bounds and grounds of scripture, and answer returned to those objections against the same which seem to have any weight in them. Together with A brief answer to a certain slanderous pamphlet called Ill news from New-England; or, a narrative of New-Englands persecution. By John Clark of Road-Island, physician. By Thomas Cobbet teacher of the church at Lynne in New-England. This treatise concerning the christian magistrates power, and the exerting thereof, in, and about matters of religion, written with much zeal and judgement by Mr. Cobbet of New-England, I doe allow to be printed; as being very profitable for these times. Feb. 7th. 1652. Obadiah Sedgwick.	Cobbet, Thomas, 1608-1685.	1653 (1653)	Wing C4776; Wing B4541; Thomason E687_2; Thomason E687_3; ESTC R206875	97,858	126

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

corrupt Practises in matters of Religion mentioned in those severall worthy Laws Nor hath either State or Souldiery any cause to condemn their own renowned acts of Zeal for the Lord in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences but they shall assuredly find it good to be alwayes zealous in a good thing And as they have begun to shew themselves to be indeed with Christ and not against him so to continue and go on in despite of all false or malignant spirits or tongues And as for you most Noble Sir who in your Military way have had so many Military disputes for the Causes of the Lord if it be vile to be for Jesus Christ be you yet more vile only still keeping as through Grace you have done hitherto low in your own eyes so shall you at length after you have stood and in your way also have fought for Christ and his Cause com to receive that incorruptible Crown of Righteousness which the Lord the righteous Judge shall give you at that day and not to you onely but to all those which love his appearing Which shall be ever his prayer who is Sir Lynne in New-Engl this 4th of the 8th 52. Your Excellencies humbly devoted Servant THOMAS COBBET To the Reader CHristian and Courteous Reader thou canst not but see if thou wisely observest the designs now on foot in these last and perillous days that Satan being disturbed and in a maner dethroned from his so large Dominions possessed under him by his eldest son the Great Antichrist he is now stirring up many petty Antichrists who being in pretence for Christ do some way or other oppose and undermine Christ in his Person Titles Offices or Truths And surely It is none of the least amongst those renowned Titles of his that he is King of Kings and Lord of Lords he under and for whom higher Civil powers do and must rule That Great Antichrists master-piece was in the first place to ham-string Civil powers from having any thing to do in matters of Religion or of the Church further than as servants and indeed vassals unto the Pope as visible Head of the Church or to the Mother Church of Rome or at least to Church Councils and Synods to execute onely their Decrees and Laws But since that Civil powers have broken those cursed bonds of Antichrist and shook off that tyrannical yoke of that man of sin and have through grace seen it their approved dignity from the Lord and duty to him to improve their Civil Authority to the utmost against that man of sin and all his usurpations and inventions Satan stirreth up others to prosecute the same design insubstance albeit under more specious pretences even to despoil Civil powers of that which is their glory and crown even as Civil powers to serve the Lord Jesus their Lord and to improve their Authority to establish his Laws and Government onely within their jurisdictions and to root out whatsoever opposeth and undermineth the same The Devils name is Belial one without yoke at least in his desire and indeavor and he breatheth that masterless licentious spirit in such as he effectually worketh They were children of Belial that sayd of Saul 1 Sam. 10. 27. How shall this man save us and they despised him and brought him no presents thence that Spirit and Speech of theirs of old Psal 12. Our tongues are our own who is Lord over us we will maintain hold and say what we please without controul from any this Spirit was in Corah and his Company who at once contemned and condemned those two main Ordinances of God Magistracy and Ministry they were Levellers they would have none in office above others in the Common-wealth or in the Church Num. 16. 3. They gather against Moses and Aaron saying unto them ye take too much upon you seeing all the Congregation is holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord the self same spirit Jude saith shall be in some licentious Preachers and professours who shall turn the grace of God into wantonness Jude 4. Walk after their own lusts ver 16. and ver 8. Despise dominion and speak evill of dignities namely not so much of persons in Office in Church or Common-wealth as of their very Offices and ver 11. They perish in the gain-saying of ●ore these have Corahs speeches up in substance what are not all the Lords people Saints and must one Saint be so much above another are they not all one in Christ Jesus is not the Lord among them as their onely Lord Judge King and Law-giver and must they have any other of these also Peter another witness testifieth 2 Pet. 2. 1. There were false Prophets among the people even as there shall be false teachers among you who shall privily bring in pernicious Heresies and ver 10. some of their black marks are that they despise Government Civill or Ecclesiasticall Presumptuous are they self-willed they are not afraid to speak evill of Dignities and ver 19. they promise their fellows Liberty they themselves are the servants of corruption Seducers and erring spirits they know well enough that under Christ there is no ordinary means left to restrain and punish their extravagancies but Government in Church and Common-wealth therefore it is wont to be a constant concomitant of Errour and Heresie to become a back friend to Magistracy and Ministry to civill Jurisdiction and to Church Discipline common experience in these dayes witnesseth this when Magistracy and Ministry both are either wholly cryed down by too many erring spirits or so enervated and dispoiled of their proper worth and power by others that they have little left but the bare title and name of such if the Magistrate be allowed by some his power in matters of the second Table yet the other half of his politicall power in matters of the first Table he may not assume Religious States may not they think in wisdom tolerate State errours and the ventings of them but if dangerous errours in Religion are scattered and spread they must let them alone As if civill maxims were more near and dear to Christ under whom Magistrates rule than the matters of his own sacred truth or that matters in politiques were more blisfull or fatall to their Christian subjects than those in Religion or that Christian regulated Magistrates should leave that at a loose end even matter of sound doctrine which is the very bond of Christian societies under their power bodily murtherers they will yield must be capitally punished but if the Wine of Intoxicating and Infatuating doctrine of errour vented and broached by corrupt members of Deut 32. 33. the Church be the Poison of Dragons and venom of Aspes if whosoever eateth of those Cockatrice Eggs which they hatch dyeth spiritually if they commit a thousand soul murthers yet Isa 59. 5.

who must say why doe you thus unclean practises respecting the flesh may be punished but unclean spirits and doctrines must be suffered in the Land they would not have such as rob and spoyl others of their goods escape but it s no matter what havock any make of Church Ordinances Privileges and Liberties by any Tenents of theirs If they rob us of the Law and the Prophets and take away a great part of the holy Scriptures which was all given by Divine Inspiration and is profitable for Doctrine for Reproof for Isa 49. 23. 3. 7. Rom. 13. 3 4. Correction for Instruction in Righteousness or if they plunder and strip us of the office Political power and care of the Churches Civil Nurse-fathers Physicians and Shepherds for their best good none must punish them for such like outrages And if at a dead lift Magistratical power be with much ado permitted to come within the range and reach of the first Table yet they will have it under so short a tether and lay such strong chains and heavy bolts upon it that it s there rather as in its prison than any way as in its privileged place they shall be permitted to punish Witches Sorcerers and Inchanters else say they what mischiefs will befal our Estates Families and Bodies But as for those good those white Witches that out of pretence of conscience bewitch souls Gal. 3. 1 c. to death by their inchanting doctrines let not Civil powers meddle with them Men of our times will not speak these in so many words but in their tenents and practises they speak in effect as much But good Reader be thou ware of such false Prophets that come in sheeps clothing will carry it towards thee as fruitful and Matth. 7. 15. spiritual Christians as humble meek gentle harmless self-denying mortified persons for a season till they have attained their ends will tell thee it is new light what the Spirit revealeth to them it is the tenderness of their consciences which maketh them scruple such and such things which others have long held c. And all this while they are inwardly ravening wolves I hope pious Reader I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays That the Lord hath not left Christian regulated Civil Commonwealths without their respective ways of Authoritative Redress of such like mischiefs in Religion for which end read and consider in thy retiring hours and times this little Treatise and the Lord give thee understanding in all things Thine in Christ Jesus Tho. Cobbet The Method and scope of the ensuing Discourse concerning the Civill Magistrates Power in matters of RELIGION By way of Introduction THe example of our Head Jesus Christ Iohn 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion is opened and applyed in many pious and seasonable observations pag. 1. ad 6. That this act of Christ is presidentiall and imitable according to the judgements of the Godly Learned Pareus Bullinger Tossanus Marlorate Dyke Ainsworth Musculus Suecanus and Beza pag. 6. ad 9. 2. Objections answered pag. 9. ad 12. The Thesis and Position propounded to be cleared is this That Corruptions in Religion outwardly breaking forth and expressed may yea and must be restrained and punished by such as are thereunto called pag. 12. In handling whereof the Author first propoundeth some 1. Distinctions pag. 12. 2. Some Conclusions about it are laid down 1. Negatively what may not bee done this way pag. 13. ad 16. 2. Positively what may and must pag. 16 3. The main Assertion is explained pag. 16 17. And proved by Seven Reasons grounded upon Scriptures pag. 17. ad 34. Five Corollaries or Instructions drawn from the Premises 1. The first is by way of Refutation and Answer to sundry Objections tending to undermine the Cocrcive Power of the Civill Magistrate in matters of Religion pag. 35. ad 46. 2. The second Instruction chargeth Rulers with the Duty of Endeavoring the exact knowledge of Gods law word and rules pag. 46. 3. The Third Instruction or inference from the premises That then the Highest Civill Authority are to make Coercive Lawes about matters of Religion pag. 46. Touching this particular The Author distinguisheth 1. Of Civill Magistrates pag. 47 48. 2. Of Kingdomes or Commonwealths in which they rule pag. 49. 3. Of Legislative power in matters of Religion p. 49. 4. Of Lawes about Religion pag. 50. Conclusions are laid down about this weighty matter 1. Negatively pag. 51. ad 54. where it is proved that humane laws formally and as such cannot bind the conscience 2. Positively Positive Conclusions about this Nomothetique power are sour 1. That Politicall Laws properly such may be made about matters of Religion pag. 54. This Conclusion is confirmed by seven Reasons pag. 54. ad 58. 4. Objections against this Conclusion are answered pag. 58. ad 67 2. Conclusion That in doubtfull matters Ecclesiasticall Assemblies are to bee called whose Counsels unto the Magistrate are Ecclesiastically Authoritative pag. 67. 3. Conclusion Civill Magistrates are to call upon Ministers to expound the whole Counsell of God pag. 68. 4. Conclusion Civill Authority must establish their Lawes with the consent of their people or their representatives p. 68. 4. A fourth Instruction from the Premises Then are the Civil Authority in their Politicall way to Judge which things acted by the outward man in cases of Religion are contrary to the word and which are not pag. 70. For further clearing of this from all gainsayers 1. Some distinctions are laid down pag. 71. 72. 2. The Conclusion is stated and cautioned pag. 73. 3. Five Reasons for proof thereof and the Objections against them answered pag. 73. ad 82. 5. The last instruction from the premises Then are not persons to be left to the liberty of their own Judgements or consciences pag. 82. For the better clearing of this weighty Conclusion so many waies opposed now adayes 1. Some distinctions about it are propounded and Rom. 14. 3. c. cleared pag. 82. ad 86. 2. The Conclusion is stated against a set fixed Toleration and proved by 10. Reasons from Scripture all which are vindicated from the severall Objections against them pag. 86. ad fin Errata In the Epistle Dedicatory pag. 4. line first adde cor pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. for 1 John 14. 1. read 1 John 1. 14. This Treatise concerning the Christian Magistrates Power and the exerting thereof in and about matters of Religion written with much zeal and judgement by Mr. Cobbet of New-England I doe allow to be Printed as being very profitable for these times Feb. 7th 1652. OBADIAH SEDGWICK A Discourse concerning the Nature and Latitude of Civil Powers in matters of Religion IF

Lawes he is King of kings and Lord of lords 1 Tim. 1. 15 16 17. Rev. 17. 14. 19. 16. if considered in a limited sense under this or that form of Rule or Magistracy whether Monarchical Aristocratical Democratical or mixt of Aristocracy and Democracy so it is a humane creature as the Greek termeth it 2 Pet. 2. 13. 2. Civil Magistrates are considered either as rightly ordered according to God or as some way defective to his order Regulated Magistrates ordered according to the Rules of God and Christ whose Ordinance they are and by whom they rule they are well versed in Scripture Deut. 17. 18 19 20. men of choyce Abilities for wisdom and understanding yea even in the things of God Exod. 18. 21. Deut. 1. 13 compared such as fear God ibid. such as rule in Gods fear 2 Sam. 23. 3 4. such as do spiritual homage to Jesus Christ Psal 72. 10 11. are spiritually wise and well instructed Psal 2. 10. Kisse the Son with the kisse of faith love and obedience verse 12. serve him vers 11. not as men only but as Kings and Judges Are nursing Fathers to the Church Esay 49. 23. are brought to the Church to joyn with it Esay 60. 11. stoop to the Government of the Church as members of it Esay 49. 23. bring the glory of their Authority to the Church Rev. 21. 24. thereby to minister every way in way of protection preservation and establishment thereof Civilly in peace and purity of doctrine and discipline and the like Esay 60. 10. 1 Tim. 2. 1 2. every way in their political manner Ministers even to Gentile Churches such as that of Rome was for its good Rom. 13. 4. and a terrour not to good works but to evil Rom. 13. 3. In this respect it s so far from truth that a godly man and member of Jesus Christ should not be a Magistrate when yet godly Moses Joshuah David Asah Jehoshaphat Hezekiah Josiah Zerubbabel Nehemiah and others of old were and so in and after Christs Incarnation was Joseph of Arimathea Joh 19. 38. so was he Joh. 4. 46 53. compared so was Cornelius Act. 10. 2. and Sergius Paulus Acts 13. 7. 12. compared that Eunuch Acts 8. 27. 37. compared Erastus Rom. 16. 23. c. that according to Gods rule such an one should be the only man for that office The Conclusion in special wise respected regulated Magistrates and not so much such as are defective to their supream Lords order and rules and sundry wayes grosly transgressing the same 3. Civil Magistrates are considered in the perfection either of the Essence of their Magistracie or of their Magistraticall Operations In the former sence Pagans and other Rulers not regulalated according to Gods Rules and perfect Rulers and have a perfect right to establish true Religion and to make good our Lawes to that end Albeit for want of light they know it not or for want of a better heart they doe it not According as out of the like defects they establish not many wholsome Rules and Lawes of civil Honestie and Iustice albeit as Rulers they have a power to doe it In the latter sense if regulated they are compleate if not regulated then in so farre forth sundry wayes imperfect and deficient Secondly we distinguish of Kingdoms or Common-wealths in which they rule They are either greater or lesser the Rule concerneth both alike Again they are either Pagan not intended in the point or Christan and these again either more pure and better squared according to Gods rules whose they are or they are more corrupt and Apostatizing from truth or from purity and power in Religion that point reacheth both Again these corrupter States are considered as so corrupt either in the body of the Spirituall guides thereof or in the body of the People or in both Neither the one nor the other are in Religion excluded the point Thirdly we distinguish of Legislative power in matters of Religion It is either Absolute and meerly Soveraign and so onely God and Christ is Law-giver unto his people both for matters of Religion and Righteousness Piety and Honesty First and second table Jam. 4. 12. There is one Law-giver Esay 33. 22. The Lord is our Law-giver Or it is subordinate and subservient and in a way of conformity and respect to the Laws of God already made by God and so as men may be Kings and Judges though in other respects the Lord alone be King and Judge Esay 33. 22. so may men also make just decrees be Law-givers Again Law-givers are considered either as Infallibly and immediately inspired such a one was Moses Numb 21. 18. or as bound indeed to the Rules of God which are of Infallible Inspiration but not alwaies Infallibly caried out according to those Rules and so others in highest place are Law-givers as where those Jewish Rulers long after Moses time with whom the civill Scepter was they were Law-givers and long after Davids time and Solomons who had their inspirations so far as the Scepter or Higher Civill power departed not from them a Law-giver was among them Gen. 49. 10. Prov. 8. 15 16. These Humane just decrees of highest Civill Rulers are by Christ Again there is a power simply Ecclesiasticall respecting the decent and orderly carrying on of the worship of God according to generall Rules of the Scripture and the prescripts of holy prudence left to the Churches liberty 1 Cor. 14. 40. though these constitutions are not so properly Laws but rather are Ecclesiasticall directions of order and decorum about externall Rites and circumstances of worship which we grant there is a Nomothetique power about matters of Religion which is meerly Politicall and Civill to which the conclusion looketh There is a power supposed which is mixed that is partly Ecclesiasticall and partly Civill which some give to the Pope as do some Papists some in name Prostestants do give to Christian Princes but this confusion of the two powers and swords we deny to be from the God of Order Fourthly we distinguish of Laws about Religion They are considered either materially or Formally Concerning such Lawes materially considered they are either of such things which are manifestly cross to divine Laws which are the onely Authentique and presidentiall Laws condemned in Jereboam and other wicked Princes 1 Kings 12. 28. to the end of such Laws see allso Hos 5. 11. Or they are Humane Sanctions of the Laws of God and of that which is according to those Laws which we assert Secondly Things according to the Word properly respect either Fundamentalls or Circa-fundamentalls matters bordering upon Fundamentalls and circumstantially in Religion or matters respecting Religion of greater or lesser weight we would not exclude either from being materialls of Humane Civill Sanctions 3. Matters of Religion are either such as are manifestly in the Word or such which though in thmeselves in the word and grounds of it yet not so clearly but very disputably the regulated

〈◊〉 〈◊〉 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 g●osse errours and corruptions in religion in Gods worship and sacrifices they little regard Gods truth or worship they kick at i● in Gods account and if they will needs b● 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

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 Fath●●Vzziah had done what then was his blemish Ans Howbeit ●●e high places were not removed the people sacrificed and burnt inc●●●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 Id●latrou● 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 th●●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