The libertine school'd, or A vindication of the magistrates power in religious matters. In ansvver to some fallacious quæries scattered about the city of Limrick, by a nameless author, about the 15th of December, 1656. And for detection of those mysterious designs so vigorously fomented, if not begun among us, by romish engineers, and Jesuitick emissaries, under notionall disguises ... (politicæ uti & ecclesiasticæ. axiom. Arabic.) Published, by Claudus Gilbert, B.D. and minister of the Gospel at Limrick in Ireland. Gilbert, Claudius, d. 1696? This text is an enriched version of the TCP digital transcription A85986 of text R202210 in the English Short Title Catalog (Thomason E923_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 202 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85986 Wing G702 Thomason E923_4 ESTC R202210 99862584 99862584 114747 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85986) Transcribed from: (Early English Books Online ; image set 114747) Images scanned from microfilm: (Thomason Tracts ; 139:E923[4]) The libertine school'd, or A vindication of the magistrates power in religious matters. In ansvver to some fallacious quæries scattered about the city of Limrick, by a nameless author, about the 15th of December, 1656. And for detection of those mysterious designs so vigorously fomented, if not begun among us, by romish engineers, and Jesuitick emissaries, under notionall disguises ... (politicæ uti & ecclesiasticæ. axiom. Arabic.) Published, by Claudus Gilbert, B.D. and minister of the Gospel at Limrick in Ireland. Gilbert, Claudius, d. 1696? [18], 57, [1] p. printed for Francis Tyton, at the three Daggers in Fleetstreet, London : 1657. Annotation on Thomason copy: "Aug: 18". Reproduction of the original in the British Library. eng Courts -- Early works to 1800. Church and state -- Early works to 1800. Limerick (Limerick, Ireland) -- History -- Early works to 1800. A85986 R202210 (Thomason E923_4). civilwar no The libertine school'd, or A vindication of the magistrates power in religious matters.: In ansvver to some fallacious quæries scattered ab Gilbert, Claudius 1657 35147 12 140 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2008-05 Elspeth Healey Sampled and proofread 2008-05 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Libertine School'd , OR A VINDICATION OF THE Magistrates Power in Religious matters . IN ANSWER TO SOME FALLACIOUS QUAERIES Scattered about the City of Limrick , by a Nameless AUTHOR , about the 15th of December , 1656. And for Detection of those Mysterious Designs so vigorously fomented , if not begun among us , by Romish Engineers , and Jesuitick Emissaries , under Notionall Disguises . Published , By Claudius Gilbert , B. D. and Minister of the Gospel at Limrick in IRELAND . Rom. 13. 1 , 2 , 3 , 4 , 5 , 6. Let every soul be subject , &c. Zech. 13. 2 , 3 , 4 , 5 , 6. And I will cause the Prophets and unclean spirits to pass out of the Land , &c. Isa. 49. 23. And Kings shall be thy uursing Fathers , &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Magistratus in terra , Coarctionis haeres , quodvis improbum pudefaciens , Judic. 18. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dei timor Principium Sapientiae , ( Politicae uti & Ecclesiasticae . Axiom . Arabic . London , Printed for Francis Tyton , at the three Daggers in Fleetstreet . 1657. TO HIS EXCELLENCY THE Lord HENRY CROMWELL Commander in Chief of the Forces in IRELAND . And to the Right Honourable HIS Highnesses Councel FOR THE Affairs of IRELAND . Right Honourable , THe Glory of the latter daies consists very much in their godly Magistrates ; and the Glory of those Magistrates in their promoting of Christs Glory . When the Lords Spirit would give an abstract of heaven on earth , he promises Kings and Queens for nursing Fathers and Mothers to his Church . Thus Portion and Protection are assured to his people , on the most honourable and happy tearms . The Lord himself is pleased to put his own Name upon those persons to whom he gives a providentiall Commission to act in his Name , with civil Authority in the managing of his interest on earth . He hath said Ye are Gods , by a providentiall voice , that ye might act like God , and for God , in subordination to his providence . Such Shields of the earth belong unto him in a peculiar way , which are made by him , and must act for him in a peculiar manner . He needs no instruments about any work , yet is he pleased to honour instruments about his greatest work . It s Your Honour to be employed by him , he makes it Your Happiness to be faithfull to him . That he will employ Ministers of his Word to instruct his Church , it 's from his Grace ; that he doth intrust Magistrates with his Sword for the protection of his Church , it 's for his Glory . Both Jewell and Case , mans Soul and Body were framed by him , as God of Nature ; both Soul and Body were by his Sonne redeemed , as the God of all Grace . Both the internall and externall man do need his Spirit for the good of both : Magistrates and Ministers are called to Office , and blessed therein , by the same Spirit . Moses and Aaron were joined of old in ordering Christs Law : Zerubabell and Joshua were not severed in the restoring thereof . Though Primitive Churches wanted , for a season , the Magistrates help , yet in due season were they made partakers of that Royall favour . They wanted them first , that Gods glory might not , on mistake , be given to man ; they had them again , that the same Glory might not be still abused by man . No sooner did Antichrist make incroachments on Christs Ministry , but he usurped as fast on his Magistracy ; he swallowed up that , as the two horned Beast , Ecclesiastically ; and he subdued this , as the ten horned Beast , Politically . Christ recovered both from Antichristian Yoke in his great Reformation , as both had been usurped from him , by Antichristian defection . When he took care to purifie his Church in its Ministry , he shewed no less care about the Magistracy . As some of both sorts have witnessed for him in a sackcloth condition ; so some of both sorts shall witness of him in a seasonable ascension . When he gives his people Pastors after his own heart , he gives them Rulers to govern in his waies . Thus he acts by men after the manner of men , because he deals with men in the things of God . The world is his great house that must be well taught ; but it 's through sinne , a discomposed house that needs a good Rule . Gods interest is such in faithfull Rulers , that Satan will be still attempting all means to blast their faithfulness ; if he cannot keep them from doing Gods work , he will use instruments to marre that very work . Much of it appeared in former experiences , and we see it too sadly in these latter daies . Good men shall be seduced to betray Gods work , yea and perswaded that it 's Satans work . That which the Lord doth tender with most zeal , Error will perswade to slight with most neglect : If God put much stress on the first Table of his Law , Error will take it off from the Magistrates care . What many other parts have sadly bewailed , we finde now much cause to bemoan afresh . That spirit that once disturbed Germany , is gotten too deeply into our bowels . Christs Ministers were first struck at by that hand , which reached the next blow to the Magistrates . Those Foxes and Wolves that would worry Christs Flock , cannot bear good will to faithfull Shepherds . They would first debauch the spirits of men , and then their bodies will be surely theirs . The Ministers first shall be Antichristian , and the Magistrates shall bear that title next . Munster had once many fair warnings , but the things of their peace were hid from their eyes . If we gain wisdom by our neighbours harm , it 's a mercy of the choicest kinde . That good hand of heaven that brought Your Honours into this wilderness , hath much to do here for you , and by you . Israels condition in their wilderness , is a most lively parallell of this Land . They had Christ present in his Ordinances , but wanted a heart to improve the same : Signall redemptions the Lord wrought for them , but his wondrous works they had soon forgotten : Magistrates and Ministers he provided them , but they slighted and scorned the one and the others : Holy profession God called them to , they soon abused it to self-exalting : Moses and Aaron were easily despised , when Corah and his crue had once got their hearts . When Divine Ordinances were counted humane , humane presumptions were counted Divine . Their Levelling spirits that would equalize all , soon met with a check from their Superior . They sank alive into the earths bowels , that bid defiance to the God of heaven . The Lords jealousie maintained his servants , who had zealously maintained his Name . They were soon consumed by fire from Gods house , who made it their work to fire Gods house . They regarded not his daily provisions , and they paid dear for foolish desires . When the Lords servants were doing them most good , they were then plotting to do them most evil . Thus are they our glass and our pourtraiture , that we may the better learn to mend our faults . Moses had to do with a froward people , Your Honours charge here looks too much like them . The wisdom and zeal He received from God are stored up in Christ for all Your supplies . That Christ who was all to Him and to them , is ready to give all to You and to us . His Substitutes You are , who is our Sovereign ; that His work in Your hands may be prosperous , is our ardent prayer . The Magistrates Right is the scope of these Papers ; duly therefore presented to You , to do their homage . They speak Your Honour and Your Happiness , in Your honouring and serving the Lord . His Jewels on earth he trusts with You , that his Worship and friends may be Your Jewels . The Lord is with You , whilst You be with Him , if any forsake Him , such will He forsake . The glorious characters of His presence with You , to this very day , may much revive Your hearts , and strengthen Your hands . He hath been with You as the Lord of Hoasts , He will be Yours still , as the God of Peace . That You may do much , expect much from Him , so shall Your Returns answer Your Receipts . Those unclean spirits that are now raging shall soon be cast out by the Prince of Peace . He doth overturn and shake all Nations , that Christ the desire of the Nations may come . That King of Nations shall regain his right , which as King of Saints he will still improve . Your Honours daily work is multiplicious and momentous still ; Aarons and Hurs hands must be subservient to uphold your own . It 's our delight to serve You cordially , that You may serve Christ most effectually . I dare not presume any longer on You than to signifie my zealous ambition , to be and appear in the work of Christ , Your Lordships humbly devoted Servant , Claudius Gilbert . From my Study in Limrick , Decem. 22. 1656. THE PREFACE . Christian Reader , THe Civil power of the Magistrate in matters of Religion is a weighty Point much controverted in these daies , as it hath formerly been upon severall accounts . The Champions of Truth have been put upon it in all ages to vindicate this part of Christs interest , against the renewed assaults of numerous adversaries . The sophisticall mistakes of its oppugners hath drawn them and their followers into dangerous absurdities and contradictions therein . Very few of them , if any , have laboured to state the question aright , that they might debate it methodically . Many outcries we indeed meet with against compulsion of conscience , but very little of sober discourse about the Magistrates Civil power in Religious matters , where it crosses the pretence of conscience . That no violent force should or can be put upon mens consciences , being granted to them , most of their Arguments fight with their own shadows : Some would seem to oppose all kinde of Magistraticall power in any part of the first Table , pleading for a licentious liberty of all sorts therein . Others admit of limitations and severall distinctions therein , and yet the strength of their reasons , complies with the former , when duly weighod . Many worthy Pens have taken very commendable pains in stating and vindicating of that legall Right , which the Lords Magistraticall substitute is entrusted with as Custos & vindex utriusque Tabulae : Specially Mr Thomas Cobbet in 1653. N. England , hath found abundant cause to praise the Lord for the due exercise and vindication of that Power , the neglect and opposition whereof was like to have proved their overthrow in Civils and Ecclesiasticals . The same spirit of Error hath struggled there so hard for Libertinism , hath gotten too much strength and favour in these Nations . The like design hath been therefore vigorously drawn on , to take off the Magistrate from that part of his work which is the most noble and most needfull in such a season : Various interests have joined forces herein , yea divers good men have been ensnured into it at unawares . There is a fallacious plausibility in many things said therein , which takes easily with the weak and credulous Christian , as in all other doctrines of Error . Some would promote it , that they may promote and shelter at pleasure , their Levelling , Ranting and Quaking principles . Others favour it for fear of being restrained in some things which the Magistrate cannot but see just cause to take cognizance of for regulation . What rank our Querist is to be numbred in , we cannot certainly say , his Paper not being subscribed by any , though his drift may be easily guessed at : It grieves our hearts most , to see any of Christs professed friends taking part in such a quarrell with the common enemy of his Word and Ordinances . The sad consequent of sinfull separations from the Reformed Protestant Churches , appears much in this , as in other things . When the unity of the Spirit that should keep the bond of peace in the unity of Christian Faith and Baptism within Gods house , comes into disregard , it cannot but prove fatally ominous to the ushering in of those many evils , which have still been concomitants thereof . The Primitive times afford us many wofull instances of it , and Germany with other parts hath verified it by sad experience ever since the great Reformation begun . Schismaticall rendings of the Church of Christ were very seldom free from hereticall Apostasi●s Had we no Record , Divine or Humane , Ancient or Modern to testifie this truth , the posture of persons and things among us would demonstrate it too abundantly . Yet would not we be mistaken in shewing the bitter fruits of sinfull separations , as if we disowned all separations . There is a good separation from evil , required of God ; as there is an evil separation from good , forbidden by him . A separation from the man of sinne , and from the sinne of man , is a Christians duty , Revel. 18. 4. 2 Cor. 6. 18 , 19. Isa ▪ 52. 11. Jer. 51. 6. But separation from the Church and good Ordinances of God is an unchristian sinne . Christ owned the Jewish Church in its publique Ministry and worship , though distempered with many corruptions in every part thereof ; whilst they retained the fundamentals of Religion , he still entertained communion with them . As long as that first administration of the Lords gracious Covenant lasted , both he and his Apostles maintained correspondency with that visible Church of his , whilst they did most keenly rebuke the members thereof for their severall enormities : yea , and after their setting up of that Evangelicall worship ( which as the second administration of the Lords gracious Covenant , was to make an end of the Ceremonials , and continue to the worlds end , Heb. 9. 10 , 11 , 12. Heb. 12. 26 , 27. Matth. 28. 21. Matth. 26. 1 Cor. 11. 26. ) yet were they so shie of rending the Garment of Christs body , his Church , that they did for a long time bear with the Jewish outrages , labouring by all means to keep fair with them , and broke not off , as long as they could hold with them in the great foundation of Religion . The like course was taken by God and his servants towards Israel and Judah , before their Babylonian Captivity . The Kingdom of the ten Tribes ( often called Israel , Ephraim , Samaria , &c. by way of distinction ) revolted from Gods worship , under Jeroboam and his successors , corrupting the same , perverting the Ministry , advancing the lowest of the people to the Priesthood , joining Idolatry of severall kindes thereto , &c. yet were they still owned , and called the people and spouse of God , and communion with them kept by the Prophets till their Captivity . So when the Kingdom of the two Tribes , called Judah and Benjamin , did gradually apostatize from the purity of Gods worship , joining often Idolatry and gross evils thereto , yet were they still honoured with the Name of Gods people , his Portion and Church , Jerem. 50. 7. Jerem. 51. 5. Thus in former ages , though corruption did increase apace in the Christian Churches beginning in the Apostles daies , and successively spreading till the Man of Sin got into Christs Seat , being ascended to his Meridian of Supream Power , infallible in Ecclesiasticals and temporals ; yet were the Lords servants in all their vigilant and zealous Vindications of his Truth , very carefull still to maintain the Vnity and Peace of the Church to the utmost , till the Whore of Rome by separating from Christian Fundamentals , had necessitated them to separate utterly from her Communion . Truth and Peace are so dear friends to Christ , that his friends cannot but be friendly to them both , as farre as their power reaches . Those faithfull defenders of the Truth who were driven away into the wilderness of America , by a turbulent party ( visibly then complying with the Roman Antichrist ) did still testifie their care of preserving that Christian unity , in all their contentions for verity and purity . Though they desired much and prayed earnestly for further Reformation in the Parish Churches of England , yet did they still own their Church state , and Communion therewith . Thus sober Christians will still be manifesting their love to Christian peace , in their hottest pursuits after Truth , whether in their own or others societies . The fire of Christian zeal is of singular use , when it keeps within its proper place and season . But when it 's scattered , and gets into the thatch , the mischief thereof is unexpressible . What dreadfull Convulsions and Inflammations hath not such a rash zeal caused ▪ among us , both in Church and State ? When Christians cannot discover and mend faults without unchristian separations from the Church , and unchurching of it , it must needs prove the ground of many sad effects : It did so in the primitive daies , it hath done so in ours . In stead of an amicable debate of things controverted , bitter contests , and wofull ruptures have attended such courses : In stead of amending one fault , more are created afresh ; in stead of recovering one Truth , many errours are easily let in . Romish Engineers are alwaies at hand , to blow the bellows and widen differences ; taking part now with one , new with the other , under a disguise , that their designes may be carried on . They fish best in all such troubled waters , and improve the opportunities of gaining by our losses . This hath been one main cause of so many out-cries for generall tolerations , under the fair colours of Liberty of Conscience , that every one might follow his own list . The Magistrates power hath been so often cried down and exclaimed against , lest errour and sinne should be any way curbed or checked in their unlimited unruly power . Some well-minded Christians have been that way so extravagant through mis-applications and mis-interpretations of divers Scriptures , that they have too often pleaded the devils cause , in thinking to plead the godlies interest . Some would give too much to the Magistrate , and others too little . Some would destroy Ecclesiasticall Government by advancing the Civil : Others would destroy the Civill by exalting the Ecclesiasticall . These two powers which God hath appointed for the Churches good in their respective capacities and motions , some would confound , others would destroy , and others would make them to destroy each other . Thus varieties of peccant humours breed still varieties of diseases , in all sublunary subjects , when they break their bounds limited to them by the Supream Disposer of all . To avoid all extreams in this affair , we finde our selves obliged by Scripture and reason to own a Magistraticall power authorized by Gods Word to act officially about sacred things in a civil manner , either in commanding , forbidding , or punishing the externall man , according to Gods revealed Word , for the Lords honour , and mans good : A power we say authorized , not a private charitative act ; Magistraticall , not Ministeriall ; acting officially , not indifferently ; about sacred things of the first Table , in a Civil manner , not by Ecclesiasticall censures : concerning the externall man expressed in words or deeds , not the internall expressed by thoughts ; according to Gods revealed Word , not his own fansie , or any mans will ; for Gods honour and the publique good , not for any selfish ends . Thus we have the subject and matter , the Author and form , the manner and Rule , the object and end of this Magistraticall power , so needfull , so usefull . How much is said for demonstration hereof by the reason of God and of man , is touched at in the following Tract , having been fully made out by the Learned in all Ages . All godly Princes , Jewish and Christian have been rendred famous , more or less , according as they more or less tendred Gods interest in this eminent charge . If any object , that the Jewish Princes were Types of Christ therein ; We answer , The Scripture expresses two sorts of Types : Some properly for adumbration or representation ; thus the High priest and Sacrifices typed out Christ , Heb. 10. 1 , 2. Others for imitation and direction , thus Gods dealings with Israel were Types , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or examples , 1 Cor. 10. 6 , 11. The former Types were to expire , the latter to endure : Now that power used by Jewish Magistrates had nothing of a shadow , but much for example , being so commanded and commended of God therein , in performing a Morall , not Ceremoniall duty . If any object , It was part of the Judiciall Law : We answer , 1. Let it be proved wherein it was peculiar to the state . 2. If that were granted , yet the equity of those Judicials is still in force , and imitable now as occasion serves ; it s not now unlawfull , though all Judicials be not alwaies expedient : Gods Law is the best Rule of our Judicials , as King Lucius the first Christian Monarch of Brittain , learned of Gods Word , confirmed to him by Letters from Eleutherius and others , in the second age from Christ , which he also followed ; as did Alfred the mirror of Princes , and other successors , of their valour and vertue . As for Christian Emperours , History is full of their noble Acts in this way for Christ , approved and applauded by all wise Christians , in their Synods and Councils Provinciall , Nationall , and Vniversall . The Greek and Latine Fathers agree in this thing very harmoniously . The very light of nature taught all sober Heathens to observe this very thing as a speciall help to mans well being , both for temporals here , and a better state beyond death it self . Their famous Legislators , Charondas , Solon , Licurgus , Zaleucus , Plato , &c. their learned Philosophers , Aristotle , Socrates , Seneca , Plutarch , &c. their chief Poets and Orators , Homer , Tully , Hesiod , Virgill , &c. have many passages to that purpose ; they could not but observe the influence which Religion carries into the actions of men , and how much providence hath been found in all Ages , smiling upon those Persons and Societies , who made conscience in a constant tenure of piety and justice , of tendring and promoting the will and honour of the supream God . Many hints thereof they have gathered out of holy Writs translated into Greek ( before that famous version of the LXX , under Philadelphus ) and much used in Alexandria , whither Plato , and other Philosophers frequently resorted . The Aegyptians also , and Phaenicians , and other neighbours of the Hebrews , had learned much of the Patriarchs and Jews successively , which they communicated to other Nations , as appears by their Poeticall disguises of Scripture stories , so abundant in their Works . The severall Churches reformed in France , Holland , Switherland , &c. in their Confessions and Writings , have unanimously owned this power of the Magistrate , as of singular conducement to the suppression of evil , and encouragement to the good . Many of the Learned Papists * themselves , ( though the Jesuites ascribe so much to the Pope and Councils , as opposes it diametrally ) have in their sober mood acknowledged the foresaid Magistraticall Powers upon the said reasons to be very excellently usefull . Thus the clear light of this Truth extorts acknowledgements from the very adversaries . It 's so much the more sad a judgement to see so many professors of Truth prove opposers thereof . These spirituall judgements so common among us , are the worst of all , and usually attended with temporall plagues . When there was no King in Israel , no Magistrate , no heir of restraint to put the wicked to shame , as it was at Laish , Judg. 18. 7. so it fared with Gods own people , they were soon exposed to desolations of all sorts , 2 Chron. 15. 3 , 4 , 5. whilst every one did what was good in his own eyes , very few could be found doing what was good in Gods eyes . For want of such a Kingly exercise in the seat of judgement , to scatter all evil with his eyes , Prov. 20. 8. All kinde of evil gathered so fast , that many a storm followed those dark clouds . The power ordained of God for thy good , saith the Apostle ( without exception ) Rom. 13. 3 , 4 , 5. is also a revenger of every evil , ( without exception , for which the Law distinguishes not , we may not distinguish , and if you except one sort of good or evil , you may as well except the other , and so null the Text ) and a terrour to all that do evil , so that we must needs be subjects , not for wrath only , but also for conscience sake : The conscience you see is bound , though it be not forced to such an obedience . As the Magistrates conscience is bound in his charge as Gods Deputy to regulate and promote every good of the externall man in Religion ; so is he bound in conscience to forbid and punish evil therein , according to its degree . As thus his conscience , so is the subjects conscience bound by the Divine precept ; as the one in commanding , so the other in obeying . If any object , this will bring tyranny and slavery : Answer , Where Gods Law is the Rule , as here it ought to be , there can be neither tyranny nor slavery . 2. By the same reason you might deny his power about the second Table for fear of tyranny , and so make him a Cipher . If you say , there is an Ecclesiasticall way of dealing with Christians : We answer , 1. All are not Christians . 2. All Christians regard not Church censures . 3. Christians are to be dealt with by the Church in matters of the second Table also ; Will you deny the Magistrates cognizance of that therefore , that he may be vox praeterea nihil ? 4. The Church deals with offenders in its way Ecclesiastically , the Magistrate in his , Civilly ( without interfering ) with their respective members . If any pretend conscience against either , the Word of God is the Regula regulans that rules conscience , and all things else . Conscience is but Regula regulata , which obliges not against Gods Word , nor excuses from sinne : David and Paul acknowledge their sins of ignorance , and against a good conscience , and very great , Psal. 19. 12 , 15. Act. 26. 9 , 10 , 11. If a man suffer with an erroneous conscience , it s for sinne , not for conscience . Is was and is still the great sinne of unregenerate conscience , that it cannot be , it s not subject to the Law of God , Rom. 8. 7. even the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the wisest and sublimest conscience , and judgement before conversion , is thus fleshly ; and some of it remains in the best , as farre as unrenewed . The dictate of conscience cannot be plea for any sinne , though sometimes it may lessen it , it never can null sin . Neitheir can any erring conscience discharge any from his duty required by Gods Word , it can make none lawless as it self may not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , without Law . None therefore should plead for a generall Toleration of conscience , because most mens consciences being wholly corrupt , Tit. 1. 15 , 16 , 17. and the best retaining much corruption , this were to plead for sinne , yea to give publique allowance to sinne , it were to proclaim rebellion against God , to set up a Traitor in Christs seat , to set up mans fallible conscience for an infallible supream Judge ; this were to invite the worst of men and spirits to settle among us , under pretence of conscience : What mischief so horrid in opinion , affection or practise , that such a Toleration would not countenance ? What if Moses by Gods command , did tolerate Divorce , for the hardness of their heart ? Christ tels us , it was their sinne occasioned it ; the supream Law-giver may dispense therewith at his pleasure , so may not any inferiour person . We should not indeed be the slaves of men , as Paul forbids , 1 Cor. 7. 22 , 23. but to have our conscience bound to Gods Word , and our externall man bound to the Magistrates Rule , which still is to be ruled by the Word , this is to be the servants of God in perfect freedom . The Magistrate is bound to use all fit means of satisfying and rectifying mens consciences , especially in things less clear to some , but he must not neglect his duty , because some will still be unsatisfied , no more than the Church is to neglect theirs . It 's the snare of an erroneous conscience , that it sins either way , it cannot avoid sin ; there is so much the more need that all means be endeavoured for the purging and clearing thereof . It behoves the Magistrate as well as all other superiours , not to make himself guilty of other mens sins , by neglect of his own duty . Salomon is charged for going after Ashtaroth , because he gave his wives leave to do it , and joined therein afterwards himself . The Toleration of the High-places ( though they were for worship to God only , 2 Chron. 33. 17. ) yet it was the sin of those Princes that suffered it a long time , being contrary to Gods Law , Deut. 12. 11 , 12 , 13. God charges it , even on godly eminent Reformers , as Asa , Jehoshaphat , &c. till Josias . Gamaliels counsel , pleaded by some , will prove a poor shelter of fig-leaves to cover such a sinfull nakedness , of permitting known evil with such a neutrall spirit . What wickedness might not be pleaded for by the same reason ? A Christian indeed should be meek and patient , 1 Cor. 13. in a good way ; but not to the neglect of his duty against evil , which was Eli's great sin , who therein honoured his sons more than God , 1 Sam. 2. 29. it cost him , them , and all Israel dear , for a warning to us all , Eccl 8. 11. Sinfull Tolleration brings wofull augmentation of evil still . We must do to others , it 's true , as we would be done to , so that Gods will , and mans duty be not neglected . The Law indeed is not to the righteous , or against the righteous , as righteous ; but it 's laid against all unrighteousness , whether reigning or remaining in any ; Paul himself was not without the Law , but under the Law to Christ , 1 Cor. 9. 21. Jam. 2. 8. We should have a tender care of tender consciences , but a most tender care of Gods pleasure and honour , the sole rule , and source of mans duty and good . Vnfaithfull tenderness is cruell pity , both to the patient and others . The Magistrate is Lord of the externall man , for good ; though not of any mans faith ; mans soul being above his reach , whereof faith is a speciall act . He infringes no Christian liberty , when he checks sinfull Libertinism , miscalled liberty : prosecution of evil is no persecution of good . If Papists and others take occasion to abuse any from hence , so do they abuse and pervert Scripture , and all good things . We must not think to do Jews or others good , by doing or tollerating evil . Gods cause needs not be beholding to the devils help , nor will it be furthered thereby . White witches are alwaies most mischievous in the conclusion . The Magistrates authoritative owning of the truth , is not like to hinder the progress thereof ; he may possibly mistake , and therefore needs all meet help , being accountable to God for the matter and manner of his work . What other Objections are moved against this Truth , may be more fully answered in the following Resolves . Decemb. 22. 1656. C. G. THE Libertine School'd , OR A VINDICATION OF THE Magistrates Power in matters of RELIGION . IN Answer to the Fallacious Queries of a Nameless Author , lately spread about the City of Limrick . For Detection of those Mysterious Designs so vigorously fomented , if not begun among us , by Romish Engineers , and Jesuitick Emissaries , under Notionall Disguises . Thus begins our Querist . Qu. 1. WHether it be not better for us that a Patent were granted to Monopolize all the Corn and Cloth , and to have it measured out unto us at their price , and pleasure , which yet were as intollerable , as for some men to appoint , and measure out unto us what , and how much we shall believe and practise in matters of Religion ? Ans. 1. The whole may be granted without danger as it 's expressed . 2. If we may guess that their meaning by their scope , is to shew by this comparison , the unreasonableness of the Magistrates inforcing in Religious matters ; then we answer by shewing the fallacy of the comparison , in setting forth the true parallel . The Lord is the absolute Sovereign of all things Civil and Sacred ; man is not so in neither , yet is the Magistrate the Lords servant to enforce by Civil power the disposall of things in both , as God hath appointed in his Word : For things Civil , it 's easily granted ; for Sacred matters , besides many other signall instances given in both Testaments , by way of precept and promise , prefiguration and president , see Deut. 13. 5. Deut. 17. 2 , 3 , 4 , 5 , 6. Ezra 6. 11. 12. Ezra 7. 6 , 11 , 25 , 26 , 27. compare those verses together , proving the Kings grant to be an answer to Ezra's request , for constituting Magistrates with coercive power , in Religious things , in Gods Name , Rom. 13. 1 , 2 , 3 , 4 , 5. Zech. 13. 3 4 , 5 , 6. a Prophesie of Gospel times : 1 Tim. 2. 1 , 2. Isa. 49 23. applicable especially to later daies . Qu. 2. Whether there be not the same reason that they should be appointed by us what they shall believe and practise in Religion ; as for them to do so to us ; seeing we can give as good ground for what we believe and practise , as they can do for what they would have , if not better ? Ans. It 's not reasonable that either they or we should appoint to each other , what is to be believed or practised in Religion ; but it 's most reasonable that Christs Law given to us both , should be inforced by the Magistrate , the Civil substitute of Christ . The former proofs do fully clear this , and many other such places , as also , 2 Chron. 15. 12 , 13. 2 Chron. 19. 2 , 3 , 4 , &c. 2 Chron. 34. 4 , 5. Neh. 13. 19 , 21 , 22 , &c. We might easily bring in many instances for each command of the first Table , how the godly Magistrates acted for God according to his command , were it necessary . Qu. 3. Whether they that would force other mens consciences be willing to have their own forced ? Ans. No man may or can force another mans conscience ; but the Magistrate is bound by his Office as the Lords Deputy , to oblige and force the externall man to the observance of Gods will manifested in his written word , though he be unwilling and pretend conscience . Besides the former proofs clearing this , see 1 King. 18. 40 , 41 , &c. though Baals Priests pleaded conscience for Idolatry , yet were they put to death by Elijahs command , which execution was attended with speciall blessings , Joh. 16. 2. They that plead conscience for putting Christians to death , it excuses not , but they should suffer for it , according to that indispensable Law , Genes . 9. 6. Asa , 2 Chron. 14. 4. commanded all to seek the Lord , and to do the Law Nehemiah contended with the Nobles , and threatned strangers about their abuses in Tithes , and the Sabbath , Neh. 13. 11 , 17 , 19 , 21. Qu. 4. Whether Christ hath said he will have an unwilling people compelled to serve him ? Ans. Though he hath not said those very words , yet hath he said in effect so much in those many Scriptures that testifie the Magistrates duty , to that end , either by precept commanding it , or by presidents commended for it , or rewarded in it ; or by the contrary forbidden , reproved , threatned , and punished for neglect , contempt , or abuse of that duty . The Scriptures forementioned do fully prove this , as also very many more , were it needfull to quote them . It was the commendation of Asa , and his people , 2 Chron. 14. 4 , 5. 2 Chron. 15. having been stirred up by the Prophet , they acted further , vers. 12 , 13 , 14 , 15 , 16 putting down the Idolatrous Queen-mother with her Idoll , for which they were signally blessed . Qu. 5. If a Father or Magistrate have not power to force a Virgin to marry one she cannot love ; whether they have power to force one where they cannot believe against the light and checks of their own consciences ? Ans. 1. The Discourse hitherto hath been concerning acts of the outward , not of the inward man , whereof Believing is one , wherein the Magistrate hath no power nor authority , neither {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as is confessed by all : So that the question as worded , is but captious and impertinent . Yet if by Believing the Querist means profession of faith , or practise of religious duties required of the outward man , it 's answered , That though a Father or Magistrate have no power to force a Virgin to marry one she cannot love , yet hath the Magistrate power to force one , where he cannot believe , though against the light and check of his conscience . Because , 1. A Virgin before contract is not bound to any one person for a husband , but every soul under Gospel-publication is bound to own Christ for a husband , and his Word written for the Rule of their faith , profession and practice . 2. Though God allows Virgins to chuse their husbands , yet doth he not allow men to chuse any Religion besides his own . 3. As the Magistrate hath power to restrain forcibly all women from fornication and adultery , and punish them for it ; so may and should he restrain all persons from spirituall fornication and adultery committed by the outward man , and punish them for the same , though the light and checks of their consciences should erroneously justifie them in their said fornication and adultery ; seeing no plea of conscience can be on any account , a sanctuary to any sin , or breach of Gods revealed will . The Scriptures formerly named do sufficiently clear this truth . We meet next with an Objection proposed by the Querist to be answered by himself , drawn from Luke 14. 23. which being but a man of clouts for himself to skirmish withall , and not so pertinent to the point in hand , as more weakly asserting the Magistrates power , we wave , that we may come the sooner to more express matter for demonstration , by this Querist cavilled at . Qu. 6. Whether the servants of the Lord are not forbidden to strive , but to be gentle towards all ? 2 Tim. 4. 2. Ans. 1. We readily grant it ; and that it was of force of old when transgressours of the first and second Table were most severely dealt withall . 2. The Scripture quoted saith nothing for their purpose , in that , 1. It speaks not of Magistrates , but of Ministers duty properly , as appears by the whole context , directed to Timothy a Minister of Christ , as a directory for the Ministry . 2. Though it should be applied to the Magistrate , yet will it not exclude his civil Jurisdiction , and power , as it excludes not the Ministers : the scope of the place signifying to us , that none of the Lords servants should strive for any evil matter , nor in an evil manner , ( though for good ) but against evil in a good manner , as Jud. 3. 4. Gal. 2. 11. Neh. 13. Rom. 13. 4 , 5 , 6. For this they are commended , Rev. 2. 2 , 3. For the neglect thereof they are rebuked , Rev. 2. 14. 20 , 21. Rev. 3. 13 , 16. To this duty they are also often stirred up , both in their civil and spirituall relations . It becometh not Christian Magistrates to be cowed in Christs Cause , nor to betray the same by cowardliness , or by respects , Prov. 20. 8. Exod. 32. 20 , 26 , 27 , 28 , 29 , 30. Rom. 13. Zech. 13. 2 , 3 , 4 ▪ 5. Rev. 17. 16. Qu. 7. Whether the Saints weapons against errors be carnall or no ? 2 Cor. 10. 4. or whether the semi-independents were of that minde in the Bishops daies ? Ans. 1. To the first part , Ministers weapons ( of whom the text properly quoted speaks ) are not carnall but spirituall , and mighty through God ; of this minde were judicious Christians ( whether nick-named Independents or others ) in the Bishops daies , as they are still . 2. If we should grant it , to include the Magistrates weapons , we deny them to be sinfully carnall , though we grant them to be civilly carnall , and yet according to Gods Ordinance , Rom. 13. 1 , 2 , 3 , 4 , 5. 1 Pet. 2. 13 , 14. Qu. 8. Whether it be not in vain for us to have Bibles in English , if even against our souls perswasions from the Scriptures , we must beleeve as the Church or Parish beleeves ? Ans. 1. This Question is impertinently proposed to Protestants , who deny either Church or Parish to be the Rule of their faith ; however it may be among the Papists , and all Pharisaicall professours of implicite faith , and blinde obedience . 2. The Scripture must therefore be translated into all Vulgar tongues , that every man may thereby learn to know and discern , what the Church and we ought to beleeve , and to conform his belief thereto . Conscience is to be enlightned and quickned by Gods light in Scripture , that our faith may not be pinned upon any mans sleeve ; but that all , as the noble Beraeans , may try all Doctrines by the Word , bringing all to the Law and to the Testimony ; that thereby their dark mind may be gradually directed , through that light which shines in the Ministry of Christ and the Church , and their mistakes rectified . Wherein their judgements may possibly differ , they are to enquire soberly , diligently , and submissively , till satisfaction be mutually given and received . But this takes not off the Magistrates power in commanding the outward man about things clearly revealed in Scripture , witness Peter , Paul , and all the Scriptures before quoted . Qu. 9. Whether our Magistrates and Governours be not wronged , to give them the Titles of Civil Magistrates only , if their power be spirituall ? Ans. 1. The Magistrate is not wronged thereby , seeing his Power is not spiritual , but civil , though sometimes imployed about spiritual things . 2. Our Magistrates are truly called Civil , because the means and manner of executing their Office , their Laws and Arms , their Proceedings and Courses , their Rewards and Punishments , are all Civil only , and not Spirituall or Ecclesiasticall . Though their object is sometimes spirituall , as in things of the first Table . So that it s their duty to reduce all to Gods honour , and therefore to maintain and observe his will revealed , being Custodes utriusque tabulae , uti & Vindices ; Keepers and Defenders of both Tables , to regulate the externall man accordingly . They act , politically , about Ecclesiasticall things , as Constantine the Great said of himself , and as becomes the Nursing-Fathers of Gods people . Their charge is to be the Shepheards of Nations , as that great Prince is styled in History . Their Power therein is Directive , and Protective ; Remunerative and Cumulative ; not destructive , but edificative , as all former Texts clearly demonstrate . Qu. 10. Whether compulsion of conscience was ever in practise among the Nations or Churches , till the times of Antichrist ? Ans. Conscience cannot , must not be compelled forcibly by man , yet is it no protection from that sword , which is a terrour to every evil work , and requires obedience from every soul . Heresies are such evil works of the flesh , called evil deeds by John , whereof he would have no Christians to partake , 2 Joh. v. 11. Errours destructive of fundamentals are properly called Heresies , especially , when obstinately maintained . That very sword is also the Lords servant for good , without exception . There were many Christian Magistrates before the Roman Antichrist gat up into Christs Throne , as Constantine , the Theodosii , Marcian , &c. by whose signall Orders were kept the four General Councils : 1. That of Nice , against Arius , for denying Christs God-head , under Constantine . 2. That of Constantinople , against Macedonius , for denying the Spirits Godhead , under Theodosius senior . 3. That of Ephesus , against Nestorius , for dividing Christ into two persons , under Theodosius junior . 4. That of Chalcedon , against Eutyches , for confounding both Natures in Christ , under Marcian . Those godly Princes convened Synods , presided therein , assisted , protected , and quickned them in their severall consults , owned their Resolves , and promoted them to their power , giving up therein their Scepter unto Christ , according to those famous Prophesies so gloriously expressed concerning them . They counted it more honour to be membrum Ecclesiae , a member of the Church , as Princely Theodosius said , quàm caput Imperii , than Head of the Empire . It was Antichrist that usurped on them gradually , and by getting into the Magistrates seat disabled him from doing his Homage to his Sovereign Christ . Thus the faithfull Rulers are honoured in Divine Records for their singular care of his interest . David and Salomon , Asa and Jehoshaphat , Ezechias and Josias , Zerubbabel and Nehemias , with divers others , have signall monuments erected to their same , by the Lords own hands upon that account : Yea , Pagan Princes were so far owned of God , as they owned him in that way ; witness Nebuchadnezzar , sent to learn that lesson among Bruits , in seven years schooling there , because he would not learn it to purpose before of God , by man , for all Daniels teachings . Thus Darius , Artaxerxes , another Darius , and divers more , are memorably recorded for this . Those Princes were still rebuked and plagued that slighted and abused the same , as Jeroboam and his successors in Israel ; Ahaez and others in Judah , besides many more , that might be named . But the Querist subjoyns Reasons to strengthen his doubt . R. 1. The Sichemites , saith he , used no compulsion to Jacob and his sons , during their abode among them . Ans. The Sichemits case is absurdly quoted . Nihil ad Rhombum . They were Heathens , who neither owned God , nor his will revealed . Jacobs family were no subjects of theirs , no disturbers , no opposers of Gods Will and Worship . They were neighbours entring into league , which was afterwards wickedly broken by Simeon and Levi . Our Querist , it seems , is hard put to it , being forced to call in Heathens for his Rule . R. 2. The Israelites , saith he , when a Captivity , yet enjoyed their consciences . Ans. The Israelites in Captivity enjoyed their conscience , so long as they kept to their duty , according to Gods will revealed to them : But that cannot plead for Tolleration of any thing contrary to Gods revealed will . When false prophets did then arise to seduce and corrupt , they met with their due wages from God and from man ; witness the juggling prophets , Zedechias and Ahab , burnt with fire by Nebuchadnezzar , for that sinne common among our Libertines , Community of Wives . As Manes the seducer was afterwards flead alive by the Persian King for his Impostures . R. 3. The Romans , saith he , bore with the Jews in their Religion , though a Tributary Nation . Ans. The Romans instance is little to the purpose , who were Pagans , strangers to Gods Word , and minded nothing but their worldly interest , to keep all quiet under their Empire . Yet did many of the Jewish false prophets suffer under and by them ; witness Josephus their great Historian and Patriot . It was the Jews following of seducing Impostors which made them rise against Magistracy and Ministry in their pretence of the light within , and brought both their Church and State into confusion , and themselves to ruine by the Roman power , and their intestine discords , as the said Josephus clears at large . Much after the same manner was that Tragedy , which was re-acted by those monstrous Impostors of Germany , Munster , Leyden , Amsterdam , Switzerland , &c. in the years 1522 , 1523 , 1533 , 1534 , &c. Stock and Muncer , John Becold and Knipperdoling , Skicker and Battenburgh , with many more representing the like sad spectacles , upon the like pretences of Christs Kingdom , and Liberty ; witness so many Authors of approved fidelity , living about those places and times . Qu. 11. What would become of the Protestants of France , who live under Popish Magistrates , if they should appear for compulsion of conscience ? Ans. As for the French Protestants , their Doctrine agrees harmoniously with ours in this , as in other points of Religion , witness their prime Authors . With them accord the Divines of Germany , Switzerland , Netherlands , &c. Yea , the very Lutherans in the case of tumultuous Hereticks , ( though they have seemed most favourable towards those more quiet ones , that stirred not then so openly , as many did . ) Servetus suffered death at Geneva for Blasphemy , by the Senates order , and with the approbation of the Protestant Cantons and German Divines , who were first consulted with . Neither is there any compulsion of conscience in this , but punishment of wickedness , on such who subvert their own and others consciences , in the ruine of all Truth and Peace . Good men need not fear the Powers , but evil men must and cannot but dread them . Such a Liberty of Conscience is desired among us and them , as may prove freedom from sin , the liberty of heaven ; not freedom to sin , the liberty of hell . It would be their joy and ours , as it 's our joint desire and prayer , that all Magistrates may so study their power in Divine and spirituall things , as to countenance all good , and discountenance all evil . If they mistake in the application , that is mans fault , not the rules . None must neglect their duty for fear of mistakes , but be so much the more diligent and vigilant therein . As we may not do evil , that good may come of it : so may we not neglect the good , least evil should come . Man should minde Gods work , and trust him for help and success . The Protestants of France have found the good experience thereof hitherto , under varieties of dispensations . Qu. 12. Whether doth not the practise of compulsion of conscience among Protestants , greatly harden the Papists in their Inquisitory practises ? and whether so long as they are hardned and confirmed by us , there be any likelihood that the Gospel should take footing in Spain or Italy ? Ans. Our Doctrine and practise are no encouragement to Spanish and Romish Inquisitions , no more than the execution of Justice upon Malefactors may be called encouragement to the bloodiness of wicked men , against honest righteous persons . Let Justice be done , what ever become of it , said that famous Emperour , upon good ground . The great favour shewed to the Irish Papists against the Laws of God and man , before the late unparallel'd Rebellion , did no good , but much hurt to all sorts . The pampering of a foul body , is no good way to the curing of it , but effectuall physick , diet and dressing . Evil men will take advantage from , and offence at the best things , as good men will extract good out of the worst . Spain and Italy were awed in Queen Elizabeths time , when good Laws were vigorously prosecuted against perverters and pretenders of conscience , who carried on hellish designes , under specious disguises . But the sinfull compliances of King James and King Charles Courts , though from pretended depths of politick interest , proved fatall to all , as in these Nations , so in foreign parts . Thereby were very many thousands of Protestants betrayed and deserted in Bohemia and the Palatinate , in France and Germany , in Denmark and Hassia , &c. Thereby were these Nations almost enslaved under Romish and Spanish tyranny , and the Reformed Religion brought to its last gasp , if an extraordinary hand of heaven had not made way towards our hopes of recovery in the severall parts of Europe . Spain and Italy have been the Mother and Nurse of Antichrist from his first rise hitherto , which way soever you please to reckon it . Some begin about Anno 396. at the division of the Roman Empire ( after the death of Theodosius the Great ) between his sons Honorius and Arcadius . Others begin about Anno 408. when the Empire was torn into ten parts , by the barbarous invasions of the Huns and Goths , Vandals and Franks , Heruls and Burgundians , Alemans and Jepids , &c. which gave rise to that ten-horned Beast in Politicals ; and to that two horned Beast in Ecclesiasticals . Others rather begin it about Anno 607. when Mahomet did rise in the East , and Bonifacius the Romish Prelate in the West , first obtained the Title of Universall Bishop from bloody Phocas , who gave it him to gain a friend in the West , who soon overtopp'd all . Gregory the Great , Bishop of Rome , Bonifacius his Predecessor , had declared a while before , the Patriarch of Constantinople to be the fore-runner of Antichrist , for usurping that Title of Universall Bishop . The Italian and Spanish Churches did suck in apace the multiplicious Errors and Idolatrous Superstitions , which did from time to time infest Christianity , witness the many Councils and Synods of Rome , Braga , Toledo , Sevill , and of other Cities of Spain and Italy in their successive progress . Since the setting up of the Austrian family , first in the German Empire , and in the Kingdom of Spain , both Italy and Spain have been twisting into one Antichristian interest ( though some particular States and Princes of Italy sometimes be over-ruled by their own proper byas . ) And the Jesuites of all Nations have learned to center all their designes , in the advancement of the same , for the framing of a new European Monarchy , under an Austrian Head , and the Popes guidance . All their mysteries of State , their Arcana Imperii move towards this Head-plot , in every Nation . They have knit so fast into mutuall intimacy , that what the one gains shall help the other . Thus were Navarre and France , England and America given up to the Spaniard by the Popes bounty , under pretence of executing his Holinesses decrees . There is therefore little hopes of doing them any good or expecting converts there . Their doom seems to have been signally foretold , That they should not repent , neither by fair nor foul means , whilst the judiciall Vials of Gods wrath are pouring forth upon that Antichristian Sun , the Austrian family ; and on Rome it self , the Metropolitan Seat of that Antichristian Beast . This our brave Queen Elizabeth , with her wise Council , did still well observe , maintaining all in a flourishing state , by keeping the Spaniard and Pope , at the swords point . They clearly discerned the interest of England to lie , in uniting of all Protestants , and keeping all close to the truth and waies of Christ , against the renewed combinations of Spain and Rome . Some few sprinklings of converts have indeed formerly been found in those places , as Zanchius , Peter Martyr , the Noble Marquess Caracciolus of Vico , &c. But of late they have been much rarer , since the desperate Inquisition , ( the Spaniards right eye , as he cals it ) hath been so exquisitely cruell and tyrannicall . Thus the nearer they draw to their dregs , the worse they prove . It 's observable , that the great Merchants of the Beast , the Spanish and Italian Grandees , are not amended by her ruine , but only cast into despairing horrors and lamentations . So that little hope is left us of doing them good , upon any terms , though we be still bound and ready to pray for them , and further their good who may be found there to belong to God , so farre as we may go , without neglect of our duty , and without breach of Gods Law , which hath been sufficiently cleared , as to the Magistrates charge , in the preceding Discourse . Qu. 13. Whether it be wisdom and safe to make such Judges in matters of Religion , and to follow their dictates , who are not infallible , but as subject to errours as others ? Ans. In this our Querist begins more overtly to open his Romish pack , and usher in a Popish infallibility from the triple Crown , for supream Judge of all Controversies . This insinuation would make Protestants believe that there is neither wisdom nor safety in their Religion , and consequently that they must be looked for from that Church alone , where they pretend that Judge to be found , that is in their own . Thus the Papist and Quaker do boast of that most whereto they are the greatest strangers ( viz. ) Perfection and Infallibility . We indeed confess our selves ( at the best ) subject to errour , and pretend not to be infallible Judges . We would not seem wiser than Paul , who knew but in part , 1 Cor. 13. 12. or better than James and John , who tell us , that in many things we sin all , both in opinion and practice . But what then ? Who shall be Judge of the meaning of Scripture ? We answer : 1. The Spirit of truth speaking in his Word , is the supream infallible Judge . 2. Where he seems to speak obscurely , his words in the context , scope , and other places must be compared to clear his meaning to our shallow judgements . 3. Much industry , study and sobriety are required to attain thereto in sundry places ; yet the Fundamentals of Religion are plainly laid down for the meanest capacity . The Lamb may wade where the Elephant may swimme . 4. He hath appointed his Word to be a convincing , converting , and confirming light to all his people . Psal. 19. & Psal. 119 , &c. having promised to lead them thereby into all needfull truth , gradually and proportionably , Joh. 16. 13. 1 Joh. 2. 20 , 28. 5. He hath appointed the Ministers of his Gospel to be the instrumentall lights to guide his people thereto , Matth. 5. 14 , 16. assuring them of his presence , and speciall blessing to the worlds end , Matth. 28. 20. Luke 10. 16. Matth. 10. 40. till all his elect be compleated in the measure of the fulness of Christ , Eph. 4. 11 , 12. and ordained a way of a successive communication thereof , 2 Tim. 2. 2. by the solemn calling of persons qualified and duly approved of into the Ministeriall Office , according to his rules , 1 Tim. 3. Tit. 1. 1 Tim 4. 14. & 1 Tim. 5. 22. having appointed them to be the Stewards , Shepherds , Guides and Rulers of his flock in their severall capacities , Act. 14. 22. ch. 20. 28. 1 Pet. 5. 2. 1 Thess. 5. Jer. 3. 14 , 15. and this to be the ordinary means leading to their salvation , Rom. 10. 14 , 17. 6. Because they are weak fallible men who are to succeed the Apostles , Prophets and Evangelists ( more extraordinarily called , gifted , and assisted with a measure answerable to the foundation of the Gospel , Eph. 2. 20 , 21. 1 Cor. 3. 9 , 10 , 11. ) he bids Christians not to neglect prophecying ; yet so , as to try all things , as to take nothing without triall , 1 Thess. 5. 1 Joh 4. 1 , 2. and to redeem all opportunities of receiving and doing good mutually , that they may grow in grace and in the knowledge of Christ , Heb. 10. 23 , 24. 2 Pet. 3. 18. Thus his servants are made subordinately Ministeriall Judges , by way of declaration , and every particular Christians judgement is , as unto himself , the Judge of discretion , ultimately to determine the application of Gods will so revealed to him , to the discharge of his duty . So farre then as any man keeps close to Gods Word so declared to him , so far is he infallible , whether he be a Magistrate , a Minister or private Christian : herein lies our wisdom and safety , but not in the pretended infallibility of a Romish supream Judge , who doth so often contradict both the truth and himself ; witness the many Schismes by Antipopes among them , to the number of twenty seven at least at severall times , sometimes three at once , and a fourth Pope set up by putting down the rest ; witness the gross heresies , horrid prophanesses , desperate sorceries , &c. acknowledged by their own authentick records to have been among so many of their Popes and Prelates ; witness the many contests , oppositions and contradictions of their own Councils , Popes and chief Doctors to this very day . From what hath been said it appears that we make no man supream Judge of truth : but give to every man his judgement of discretion for his own practice , and among the rest to the Magistrate , as in his private , so in his publick capacity , of both which they are accountable to their own Master . Qu. 14. Whether Laws made concerning Religion , and proclamation for people to come to their Town or Parish-Church , have not alwaies catched the most holy and conscientious men : witness Daniel and the three children : and the rest will be of what Religion you will ? Ans. As for an orderly bringing of people to the publick place where the Minister of Christ duly authorized is to dispense the Word , the thing it self is very needfull and usefull . If any particular branch of our Law be found less expedient , that concerns our Lawgivers to look to , so that no conscience truly tender , and truly enlightned , may suffer ; and no licentious person may be suffered to spend those precious seasons , and lose the opportunities of his eternall welfare : when godly , able Preachers are setled in all Parishes , there will be less excuse to idlers and wanderers . Till that can be obtained , the nearest may be attended . If any scruple it upon sufficient ground to be soberly rendered to the Magistrate , he may be excused from that penalty , which the lazy and careless neglecters may be obnoxious to through their default . If good men have suffered sometimes by the wresting of a good Law , or executing of an evil Law , shall it be a disparagement to good Orders and Laws ? What is there so good but may be abused ? Corruptio optimi , pessima . Shall men for bear their food , because many surfet and riot ? Shall there be no wine in use , because some will be drunk ? This a mad Seyth , in Plutarch may think well of , but a wise man will improve the good and watch against the evil . Are not Magistrates Nurses to their people , Shepherds to their flocks , Parents to these children ? Should they not then provide for their good , and labour to remove and prevent all evil , both spirituall and temporall in their proper places ? Qu. 15. Whether freedom of censcience will not join all sorts of persons , souldiers and others , to their Officers and Magistrates , because each shared in the benefit ? Ans. Would you explain what conscientiousness you mean , and what freedom , we might answer more distinctly and effectually . Christian liberty is indeed a choice jewell , purchased by Christ , and given by Gods Spirit to all his Elect , in their Regeneration : Thereby they are freed from the guilt of sinne in their justification , Rom. 3. 15. ch. 5. 1. & ch. 6. 2. From the power and pollution of sinne , in their redemption and sanctification , Act. 26. 18. 3. From the remainders of sinne gradually in their progressive renovation . 4. From the deadly fruits and effects of sinne , the curse of the Law , the wrath of God , the loss of all good , and infliction of all evil in their improved adoption . 5. They shall be freed from all fear of future evil , to enjoy eternall good in their last dissolution from Grace to Glory , Heb. 12. 22. 6. Their Christian liberty makes them free to all spirituall good in the right use of every creature and Ordinance , so farre as their minde and heart are graciously renewed . But for a sinfull liberty to abuse our selves , or any creature and Ordinance , either in committing evil , or omiting good , it 's a Satanicall liberty , it 's none of Christs purchase nor gift . Will any sober conscientious Christian plead for it ? Surely no . Those are the vilest drudges that have most of that freedom . Do you desire freedom to say and do what you will ? Is it not the high way to hell ? The ruine of Church and State ? The confounding of all things ? But you plead conscience : Why , what do you mean ? If it be a pure conscience it will thus act by faith in love to good , against evil , 1 Tim. 1. 5. If it be an erroneous conscience , or scrupulous , or dubious in lesser things , there is a Christian way to satisfie such with tenderness , prudence and fidelity , to the rectifying and setling of them prescribed , Rom. 14. Phil. 3. 15 , 16. Gal. 6. 1. But if it be an evil conscience , a corrupt , a seared , a blinde conscience , that is a dreadfull evil indeed , Tit. 1. 15 , 16. 1 Tim. 4. 2 , 3. 2 Tim. 3. 1 , 2 , 3 , 4 , 5. Such are not to be dallied with , no more than the leprous , poysoned and ulcerous bodies , that call for purging , dieting , and looking to narrowly , 2 Tim. 2. 25 , 26. Tit. 3. 10 , 11. Can you think a licentious liberty profitable to any man ? Is it for the Patients good that he be forsaken of his Physician or Chirurgion , and left alone undressed , unlooked to ? Is it profitable to any family or society , that the members thereof should be left in a disordered , disjointed posture ? Is it for the profit of Church or State , that their severall members should be left to their own fansie and will , to move as they list ? Will not such dreadfull convulsions prove most deadly symptoms in the Body Politick and Ecclesiasticall , as they do in the Body Naturall and Oeconomicall ? Is this your egregious method of joining all Inferiors to their Superiors ? Is such a confusion the way to settlement ? Is this Libertinism the way to any true good , spirituall or temporall ? Are not Officers like to command bravely when their souldiers must be left to their own will ? Are not Magistrates like to speed well , when their subjects shall own no Law , no Rule , no Charge , but as they think good ? Are not Parents and Governours of families in a hopefull case , when the reins are laid on the neck of children and servants ? Is not every man naturally full of evil , and bent to evil , empty of good , and backward thereto ? Are not the best still minded of their emptiness , insufficiency , selfishness and unworthiness ? that Paul himself is feign to cry out , Rom. 7. 21. Oh miserable ! &c. No wonder if the world be set on fire , when young giddy Phaeton gets into his fathers seat . Could your Rhetorick prevail , what a Metamorphosis should we have in every relation and condition ? How soon should we see the liberty of Christianity turn'd into the liberty of Bestiality ? first perswade men that darkness is light , and hell better than heaven . Qu. 16. Whether those States , as the Low-Countries , who grant such liberty to souldiers and others , do not live quietly , and flourish in great prosperity ? Ans. Your last shews more of the Scorpions tail in your Serpentine eloquence ; you spread your poisonous spawn in plausible Queries still . Later anguis in herba . Thus the old Serpent began and ended with our first Parents to delude and destroy them . You would fain make us believe that your pretended liberty is the way to quiet , to flourishing , to prosperity . Ad populum phaleras . Do you think so indeed ? Why then do not your ghostly Fathers in Italy and Spain study to promote this excellent art ? Do they want contrivers and engines , that have so many thousands of Jesuites in every corner ? that can spare such swarms of unclean spirits and Romish locusts , to darken and devour all the budding hopes of Truth and Peace among us ? Do they want a minde to attend their own interest , who spend all their skill and strength about it ? No , no , they know the nature and issue of that forbidden fruit , as the devil knew it in perswading Eve on the like account . It will teach you the worth of good things by the loss thereof : you shall see your nakedness and shame by sad experience . Have you forgot what Amsterdam , Arnheim and other Cities of Holland were like to have gotten by such a liberty in 1535. a while after Munsters Tragedy ? Were not those famous places like to have fared as bad as Munster it self , by the prodigious excess of the fanatick Anabaptists , if the wisdom and extraordinary care of their Magistrates had not prevented it ? If you doubt of it , reade Conrad . Erestachii historiam Anabaptist . cum notis Theodor . Strackii , & Lambert Hortens , Amsterod . 1637. Did you never peruse the wofull Tragedies that were acted in Germany and Switzerland , from the year 1522 , till 1534 , to the destruction of 50000 ( say the least ) of 100000 ( say many ) of 150000 ( say others . ) If you doubt of the truth thereof , reade your friend Cassander , confirming what Bullinger , Sleidan , Nicolas Blediskio , in histor. . Davidis Georgii : Guy de Bres . Cloppenburgius , and other godly discreet Writers have recorded of those times and places wherein they lived . Were not those superlative villains the fruits and effects of your desired licentious freedom ? Do you long to try it and put us on the triall ? Felix quem faciunt aliena pericula cautum . But Holland flourishes yet , say you , under such a liberty . If they flourish , the more beholding are they to that Divine providence who preserved them so wonderfully from that ruine threatned in 1534 , 1535 , and other times by stirring up their Rulers in a singular manner to watch against the pernicious issue of the liberty then too much indulged . They have smarted deeply of late , and are like to smart more yet : God hath not done with them : Neither is that liberty pretended such there in all parts , as you would make us beleeve : But if we should grant you all , were it not a sad reasoning to argue from an externall accidentall prosperity to the good estate or well-doing of the persons ? Might you not as easily prove the excellency of the Mahometan Religion , of the great Mogul , or Tartarian Prince , because of their great pomp and victorious success ? Do not the worst of men enjoy often most of the world , being fattened for the slaughter ? Confusion and desolation are the genuine fruits of Libertinism , promiscuously granted in Religious mattters , as well as in Civil ; if it be for a while retarded , it will but aggravate sinne and judgement . Stoppage will be found no paiment at the last reckoning . After the captious Queries answered , we meet next with more insinuating Questions about the toleration of Quakers , first , generally expressed thus , Whether imprisonment or other corporall punishment may be inflicted upon such as hold errors in Religion ? and whether that be the best way to prevent their increase and recover them ? Ans. This next Enquiry is it seems about the Quakers , the most notorious Impostors that ever appeared , whose principles and practises are sufficiently discovered , as by their actings , so by their multitudes of railing blasphemous Libels scattered daily in all parts . What desperate mysteries of iniquity they drive on , hath been abundantly demonstrated ; 1. By the recantations of divers of them . 2. By the severall discoveries in every part of these Nations , witness the Magistrates and Ministers in every County , as you may see particularly in the many Books printed of that subject ; the summe of their Religion being Popery and Paganism , yea Atheism refined , is on design driven on by numerous Jesuites , Friars , and other Romish Engineers to make a distraction and party fit to serve their own ends , that having lost our Truth and Peace , we may be fitted for their will . The many Jesuites and Friars that have been already detected under various disguises , testifie so much , as Ramsey of Exham near New castle , the Anabaptist Teacher , circumcised at Rome , and pretended here to be a convert Jew . Coppinger the Franciscan Friar in his discovery to Mr Cowlishaw of Bristoll . Some lately imprisoned ; some executed in England : Others in Spain having declared so much to English Merchants . Thirteen of them sent out of Portugall two years ago to that purpose , well known to a Merchant then in those parts : Six at another time discovered teaching among the Quakers , being their prime Leaders , &c. Yet such diabolicall jugglers can finde Patrons every where , yea thousands of followers ; themselves having reckoned a while ago 30000 in their list , having account of their party in every Town , a publique Treasury , ( as we understand from good hands ) Agents beyond seas with the common enemy , labouring to debauch our Army from their Officers , the subjects from their Magistrate , the people from their Ministers , ( whom they most stomack at , as the Wolves do at the Flocks Guardians . ) Thus the old Serpent , Proteus-like , changes his shape , though not his nature . What he could not effect by the Popish and malignant sword , nor by the Prelaticall Cassandrian compliance , he hopes now to gain by universall Toleration , the grand Idol and Image of jealousie , which our age is to abhor most , if they desire to avoid the consuming wrath of our jealous God . The footsteps of that Serpentine deceit , we may trace from age to age , from the very Apostles daies . Divers Learned Pens have taken pains to demonstrate it ; and Mr Baxter lately in his Vnreasonableness of Infidelity . The wretched opinions and courses of the old Gnosticks , Carpocratians , &c. were renewed in Germany when the Reformation went forward there in Luthers time , and are again broached out to the very dreggs among us . Yet some difference appears in the dressing ; least this Crambe recocta should nauseate ; These methods are refined and sublimed , that such spirituall extracts may be most quick and operative . The gross parts of Popery , Paganism and Atheism , like the Caput mortuum , are now laid aside , that the Mercury , Sulphur and Salt thereof may be more effectually improved , sutably to every ones condition . This Prince of darkness would scare people , were he not transform'd into an Angel of light . His ministeriall engineers must therefore appear under a Pharisaicall Monkish Garb , pretending much to externall righteousness , and self-denial , that their plausible colours may disguise their horrid inside . Were not the Ratsbane well sugard , it would not so easily take . What could not be done by Seekers , Levellers , Arminians and Ranters , shall be now better carried on by Quakers , the sublimat of them all . What Stock and Muncer , John Becold and Knipperdoling , Ba●tenburgh and David George , Hophman and Menno , Paracelsus and Jacob Behmen did but attempt in Germany , these expect now to perfect among us . What the Italian and Polonian Socinians did but scatter in few places , shall be now commonly divulged and readily promoted , as the only truth and light , though it be old abominable darkness . A pretended Christ and light within shall serve their turn to disgrace and destroy Christ and light above , as far as they can . Therefore Jacob Behmens books so mysteriously monstrous , and the Socinian bewitching pieces must be Englished for the Vulgar ; the Press must be crowded with multitudes of direfull Libels without controll , and when their denying of Scripture will not carry on the work , now they will own it , and seem most for it , but so ambiguously , that every part thereof shall be wrested , and their meaning not known . If their former way of cursing and railing serve not , they will now grow mild and gentle , to insinuate the more effectually . Thence so many are gained to them , either common Atheists , or carnall hypocrites , or at the best young Christian novices , that were never soundly principled . I need not repeat what hath been so sufficiently cleared by so many faithfull pens of late , about this quaking generation . But may not something be pleaded for them ? yea very much , the worst of evils never wanted Patrons , witness our Querist in these following insinuations . Qu. 1. Whether the Scriptures appoint any other punishment to be inflicted upon Hereticks , than rejection and excommunication ? Tit. 3. 10. When Hymeneus and Alexander made shipwrack of their faith , Paul delivered them to Satan , 1 Tim. 1. 20. There was no Writ Capiendi granted , or any compulsion by the Civil Magistrate ? Ans. 1. This fallacious sophism concludes from a particular affirmative , to an uuiversall negative , against all rule of Scripture or reason . Hereticks are to be punished by rejection and excommunication , Tit. 3. 10. granted ; this is the Church-censure upon their members Ecclesiastically dispensed : Hymeneus and Alexander made shipwrack of their professed faith , and therefore were delivered to Satan by Paul , 1 Tim. 1. 20. granted : this was an Apostolicall censure . There was no Civil Magistrates censure then could be had , therefore there should be none where it may be had : This is a non consequence . And what other punishment doth the Scripture appoint for Hereticks ? What Laws about them ? very many , both in the Old and New Testament , as you may see fully demonstrated by all our Reformers on this subject , as Zanchy , Calvin , Beza , Polanus , Chemnitius , &c. and lately by the whole Synod of New England , in their Resolves 1646. and by Mr Cobbet , in his solid Tract of the Civil Magistrates power , Printed Anno 1653 , besides many others . Do but examine those pieces and judge : if your leisure serve not , then do but view what hath been said already , and confirmed by Deut. 13. 1 , 2 , 3 , &c. Deut. 17. 1 , 2 , &c. Josh. 22. 12 , 13. & 2 Chron. 15. 2 Chron. 17. & 19. ch. 15. Dan. 3. Nehem. 13. Zech. 13. 3 , 4 , 5. Rom. 12. 1 , 2 , 3 , &c. wherein you have the authority of the Magistrate to command , forbid and punish by civil censure , and rule the externall man ( whether in speech or action ) in all things clearly declared by the Word of God , and that for a godly peace . Christ gave by his own practice , Joh. 2. 17 , 18. a sufficient intimation to all Christians in authority , what care they should have of purging out and preventing corruption in worship , and he repeated it with renewed rigour , Matth. 21. Mark 11. Luke 19. in the first execution he throws out the buyers of Oxen and Sheep , in this second the sellers also : at first Dove sellers were 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 merchandize : but at last , Ye have made it a den of theeves . Thus the zeal of Gods house , that inflamed David the Type , had now eaten up Christ the son of David , the grand Anti-type . Therein ( as the learned Beza , Melancthon , Paeraeus , Snecanus , Ainsworth , Dike , &c. observe ) Christ acted extraordinarily , because the ordinary help was neglected by the Magistracy and Ministry , as for the manner : yet in effect he did shew what should be done in the like case by the Magistrate in his place , as also by the Church in their place , as in the case of Phinehas , Numb. 14. of Elijah , 1 King. 18. 40. of Samuel , 1 Sam. 15. 33 , &c. those malefactours were extraordinarily executed by the Lords servants for breach of the first and second Table , because the Magistrates duty was neglected therein . 2. That Law of Christ which authorizeth the Magistrate to act for him , under him , and like him , in punishing the breaches of every command , whether of the first or second Table , doth also regulate him in that execution . 1. Declaring his power to be Civil , not Ecclesiasticall , by civil orders , proceedings and censures , not by such means as he appoints to his Church . Indeed the Magistrate may also be a Church-member , but in this he acts not as such , but as a civil Officer , yet under Christ . 2. His power reaches to things that concern the outward man , whether verball or actuall , not mentall and secret . 3. In those externals he must have a clear rule of Gods Word , either expresly or by sure consequence , not his own conceit , or any mans will . 4. Therein he must proportion the punishment to the nature of the transgression , whether lighter or heavier , for matter or manner , to avoid foolish pity and rigorous cruelty . 5. His end must be a godly peace , 1 Tim. 2. 2. that thereby all may be quickned to a peaceable life in all godliness and honesty : Thus the Magistrate is given as an Ordinance of God , Rom. 13. 12. being a power ordained of God for a terrour to all evil works , v. 3. yea , the Ministry of God for mans good , v. 4. and that for conscience sake , v. 5. to be done and obeyed . Thus acted pious Job , ch. 29. declaring corruption of worship in covetous idolaters to be punishable by the Judge , Job . 31. 24 , 28 , &c. Thus Moses the Magistrate , by Gods command , punished the breaches of the Sabbath , abuse of Gods Name , Idolatry , &c. Thus Joshua that noble conquering Protector of Israel , resolved himself , and advised others , Josh. 22. & 23. & 24. chap. Thus Abraham that faithfull Prince ordered his charge , and was so favoured of God for it , Gen. 18. 18 , 19. Thus victorious David , wise Solomon , valiant Asa , zealous Jehoshaphat , heroicall Josias , noble Nehemiah , acted Gods part , in ordering the affairs of Gods house , directing his people , punishing the abuses of his worship , &c. which the Lord records for a monument and Crown of glory to them . Thus for the New Testament God himself promiseth , Isa. 49. 23. to give such nursing fathers and mothers of a Royall bloud and spirit , who shall instrumentally build up Zion in mercy , and pull down Babylon in justice , Rev. 12. compared with Rev. 17. ch. 18. & ch. 19. When Christ is Generall of the field , his followers , Jews and Gentiles , the two Armies portraied out , Cant. 6. 13. Zach. 12. 6 , 7 , 8. shall be more zealous for his house , than for their own . But our Querist pekes . Qu. 2. Whether persecution for conscience doth not harden men in their way , and make them cry out of oppression and tyranny ? Ans. Persecution of good is evil ; but persecution of evil is good . 2. A good conscience must be preserved , an evil conscience must be renewed . 3. A godly conscience will abhorre every evil , but a pretended conscience will plead for evil . 4. A true conscience will thank the Physician that cures it , though with smart ; a false conscience will cry out against the Physician and smart , to retain its evil . 5. A wise conscience will cry up the judicious care of Gods servants , for good , against evil ; but a foolish conscience will cry down both , for evil , against good . 6. God gives not over his care of mens souls , for causless out-cries ; neither will his servants neglect their duty for groundless calumnies . Qu. 3. Whether to convert an heretick , and to cast out unclean spirits , be done any other way than by the finger of God , by the mighty power of Gods Spirit in the Word ? Ans. 1. Heresie is described , Tit. 3. 10. to be a self condemning errour , perverting Gods truth , and mens souls . What course is to be taken by the Church with a member pertinaciously offending , is there also declared : It 's a work of the flesh , and what course is to be taken with a member of the State by the Magistrate for such an evil work , we reade also . Hereticks in all ages have troubled the Church , and very few were ever reclaimed . For 300 years after Christ , Satan employed many such Engineers to undermine Religion and disparage the profession of Christ . Thus Simon and Cerinthus , Menander and Ebion , disturbed the Apostolicall daies . Sabellius and Marcion , Priscillian and Samosatenus , Arrius and Macedonius , Nestorius and Eutyches , with many more , succeeded them in opposing the Person and Office , the Nature and Grace , the Spirit and Truth , the Sabbath and Ordinances of Christ . The Roman Antichrist contracted the substance of all them ; and no sooner did Reformation dawn , but all parts of Europe were infested anew with that poisonous vermine . Mans dunghill heart yielded still matter and help to such a hellish brood . What the Gnosticks did of old , and the ranting crue of Germany in the last age , we finde sadly revived among us now . The conversion of such is very rare and difficult , witness the Apostle ; such being given up to the raign and vigour of delusion . Those spirituall judgements that give up mens consciences to that efficacious power of hell , are the most dreadfull judgements , bringing most of them to that sin unto death , which puts them into an impossibility of repentance and salvation . It 's indeed the finger of God , by the mighty power of his Spirit in his Word , that must do the work , when ever it s done . There is the more need therefore that all means should be used with diligence , in subordination to that powerfull Spirit and Word of his . Thereby some German and Brittish Jesuites have been converted , and Indian * Pawawes , reduced to Christian faith . The Magistrates help hath often been found very effectuall thereto , if not to convert the seducers , yet to prevent their infection from spreading , and plucked many as brands out of the fire . Their mouth is to be stopped from biting , and their hands to be kept from abuse , whilst their phrensie rages and ranges like a gangrene . A Bedlam may cure many such mad pranks , or at least tame them . The prudent zeal of one Magistrate doth often in such a case more good than the labours of many Ministers . To be plucked out of the devils snares is a mercy that God affords , by blessing the endeavours of his servants , as by his Word , Ecclesiastically ; so by his Sword , Magistratically . Such seducers being reclaimed by those censures sanctified to them , will bless God and man for these healing wounds received in the house of friends . 2. Unclean spirits denote in Scripture , sometimes devils , sometimes wicked men , the devils instruments ; sometimes wicked mens lusts , serving the devils purpose . All societies are too often pestered therewith , and their ejection is chiefly to be minded . The principall efficient of that cure , is indeed the mighty Spirit of God : His powerfull Word is the principal Instrument . Yet are men and means appointed and blessed of God in subserviency thereto . Christ himself told his Disciples , that their unbelief hindered such a cure from being perfected , upon that famous patient ; some of them being so tenacious , that they go not out , but with prayer and fasting . It 's dreadfull to see mens bodies possessed with such guests , but their souls possession more frequent and terrible , is not so much dreaded , because less sensible . The sad symptoms of such a Possession are so wofully manifested in the Quaking crue , that it infests all parts among us . It concerns all sorts among us , if ever , to observe Christs method for their ejection . They fume and foam , they range and rage ; tossed they are from one extream to another ; sometimes cast into the fire , then into the water ; first ranting , then quaking . The filthy excrements of these unclean spirits boil so excessively within them , that they do enormously work out at every part of their bodies . Their feet ramble , their tongues rail , all the faculties of their souls testifie the strangeness of their inmate . He that but observed within these few years , what horrid things have appeared before multitudes of people , from that miserable generation , cannot but wonder at Gods patience , the devils malice , and those wretches wofull state . The poison hath seized on their brains and spirits , as the pestilence is wont to do , and casts many into Phrensies , others into Lethargies . The Ranters were merrily , the Quakers are melancholically mad : those had more of the fire , The Legions that possess them shew varieties of tricks , and are shifting daily , that they may best sute the various complexions of men and seasons . Ranting Paracelsus and fanatick Behmen are out stripped in their horrid jugglings , by these up-start disciples of theirs . David George and the rest of those German Impostors came short of these . The great Patrons of Quakers , Mahomet with his Dervis in the East ; the Romish Dominick and Francis , Benedict and Ignatius ; Katharine of Siena , and Bridget in the West , can hardly parallell them : Yea the Brachmans of the Eastern , and the Pawawes of the Western India's can hardly out-match them . When so many spirits are abroad to represent the Tragedy of hell let loose , doth it not concern all Superiors in civils and spirituals , to look narrowly to themselves , and to their respective charges ? Should not that warning be cautiously improved , which Christ himself gives in such a juncture ? They are indeed spirits nimble and supple , shifting and active , crafty and restless ; hardly discern'd , but wofully felt ; easily piercing , hardly removed ; soon infecting , difficult to cure : But they are unclean spirits , bearing their fathers image ; lying spirits in every word and act ; As the devil of old by his Pythons and Oracles : so do these still speak ambiguities . Slippersy spirits , that easily shift off the strength of Scripture and reason , by equivocations and roving about : Scarce a Scripture word do they understand in a Scripture sense , but use that language only to deceive the simple . Their Christ , their light , their heaven and hell , their perfection and righteousness , when brought to the touch , prove but Chimaera's , and fanatick conceits . That pure convincement of the Ranters ( as the Quakers call it ) of God being all things , and all things God , appears to be their grand Principle , but trimm'd anew , to please the better . They finde no fault with the Ranters principles , though they blame something of their practise ; witness their books , complaining that they had a pure convincement , but they sank in the flesh , and grew too loose . Atheism , in a word , the bottom of all evil , is the spawn and substance of these unclean spirits . Their venom , like that of the * Tarantula , kils suddenly , in the midst of pleasing dreams , making their disciples dance about the brims of eternall wo . What think you of these things ye sober Christians ? do not these Nations need good Physicians , and utmost care to prevent the subversion of all ? Do not our State-Physicians finde work enough among such a variety of Bedlams ? Is not this Calenture to be looked after with all diligence ? Are not we all bound to sollicit heaven day and night , that such unclean spirits may be cast out ? Could you but conceive what direfull spectacles the stage of Germany felt and saw , at the breaking loose of such a hell among them for near twenty years space , you would fast and pray to better purpose , than you have hitherto done . These unclean spirits do most storm at those spirituall Physicians , that would gladly be helpfull to them . What hope then of a cure that way ? They will not , they cannot hear them with sense , patience , or manners . What hopes of help below , but in a Bedlam or Bridewell , for such ? Who can tame these , but the Magistrates power , under God ? In bodily phrensies , we finde still hard usage to be the best means of cure to the patient , and safety to the rest . The like hath been found often in this very case , witness that blasphemous villain of Andover , who stiled himself the Bridegroom , and his Trull ( enticed by him away from her friends ) Mary the Lambs Wife . The Justice of the Bench , and the executionlash reclaimed them out of their madness , by the sense of shame and pain , to bewail their folly , and publickly curse their seducers . To be sure , if the Magistraticall Rod , appointed for the fools back , do not convince their folly , and teach them ; it will teach others wisdom , and prevent that horrid confusion , which otherwise is like to overflow all our banks . If these Bears cannot be tamed , they had need be chained , except we love to see them do mischief . Qu. 4. Whether , if no Civil Law be broken , the Civil Peace be hurt or no ? Ans. 1. Where there is no Law , there is no transgression : For sin is opposition to the Law , both privative and adversative , habitual and actual . The Law of God is the revelation of the Divine will touching mans duty . The Civil Law then must be the rule set among men , by authority , in conformity . That is understood in its large signification , comprising all sorts of humane Orders ; for in a strict sense , the Civil Laws signifie the imperial Law , called Civil , in distinction from our Municipal Law , which is either Common or Statute Law , the standard of good manners in this Commonwealth . This Law of ours , being the quintessence and extract of the best Laws known among the Brittains and Romans , Saxons and Normans , refined for English use by the Saxon Wittagen-Mots ( or General Assemblies ) and English Parliaments , is indeed the choice Rule and Fountain , the Mother and Nurse of our Civil Peace , when execution answers their Institution and Constitution . Peace in general sense , is the harmonious agreement of things , attending their orderly composure and motion . Peace with God ( by Christ conjugally embraced ) produces peace of conscience in man , and civil peace among men . Our civil peace must still then have reflexion upon our Civil Law , and that upon the Divine Law . Whilst the Law is thus kept , peace is not hurt ; so the Querist is answered . But would not he insinuate , that the Quakers and corrupters of our Religion break not the Law , and therefore not the Peace . Ingenuity it self can make no other construction of his dubious Query , compared with his title and scope : If so , then we Answer : 2. Our Lawyers can more exactly acquaint him with the many branches of our Common and Statute Laws , which are continually broken by this lawless brood . They that make so light of the Divine Law indited by the Spirit of God , penned by the Prophets and Apostles of Christ , and given to man for his eternal good , in conforming him , through grace , to the Lords Image ( whose extract and representation it is ) are not like to be very carefull of mens Law , in any sense . The beams of that good , just and holy Law , which do shine through the several parts of our English Laws , carry too much light for such birds of darkness , who can like and will own none , but their light within . The light above and about them is so offensive to them , and so little valued of them , that the brightest beams of Scripture light finde no credit nor favour with them , if not suted to their phantasticall light . Their own light is their Law , as it 's their God , their Christ , their perfection , their righteousness , their All . All the Laws of God and men must be reduced to that standard . They judge themselves still observers of the Law in the most egregious breaches thereof : for indeed , what Law can they break , whose will is their only Law ? Sometimes they pretend that Will in them , not to be their own , but Gods Will . But that easily appears to be but a cunning shift , to father their will on God , as they do their light and all . As then their Law is in their breast , though they be daily convinced ( by every one that speaks with them , who hath not lost his reason and Religion at once , and particularly by Authority ) of their foul transgressions , yet are they still faultless . They witness perfection . You do but mistake them . They cannot sin . They cannot break the Law . All Authority is tyrannical , that humours them not . The best Ministers are fools and knaves to them . None knows and keeps the Laws but themselves and followers . Dare you then after this , charge or punish these men for breach of any Law ? No , by no means . They are but misunderstood . Their railing and cursing , their slandring and wandering , their idleness and irreverence , their disobedience and seducing , their errors and blasphemies against God and Christ , against the Divine Trinity and holy Spirit ; against the Scriptures and Ordinances of the Gospel ; their contempt and scorn of all goodness and good men ( not dancing after their pipe , ) These are no breaches of Law , but degrees and signes of their perfection . Their pride and passion , their malice and hatred , their choler and rage , their Atheism and ignorance , their deceits and charms are but conformities to the light within . Yea their Pharisaicall abstinence and fastings , their formalities and ostentations , their disorderly speeches and carriage , their opposing of Orders from God and his servants , their self-conceitedness and self-confidence , must not be thought breaches of Law , but fulfillings thereof . In a word , if you think they can break the peace , by breaking the Law , you are much mistaken , for they are a Law to themselves ; and the utmost mischief they can do to us all , ( that comply not with them ) is but the fulfilling of that Law . Qu. 5. Whether corporall punishment , either by imprisonment or otherwise , for errours , is not a means sometimes to destroy mens bodies , and possibly prove a prevention of their conversion , seeing some are not called till the eleventh hour , and if they be cut off the seventh hour for their errours , how shall they come in ? Matth. 20. 6. Ans. Errour is a crooked deviation of a mans judgement from the Truth of God . That Truth is considerable , either in the Divine Being , or in the Emanation thereof . Truth in Gods Essence , is Essentially and Personally considered . Essential Truth is God himself , in the eternal Unity of his Divine Excellency . Truth Personally expressed sets forth each of the three Divine Persons , subsisting in the Divine Essence , distinguished by their personal properties ; the Father is Truth Begetting ; the Sonne is Truth Begotten ; the Spirit is Truth Proceeding from the Father and from the Son . Truth in the Emanation of the Divine Being , or the Truth of God , is the conformity of Gods expression to himself ; which is considered Intentionally , Verbally and Actually , in his Thoughts , Words and Works . I. The Truth of his Thoughts is called his Purpose and Decree , pleasure and good will to signifie his eternal Councel fore-ordaining all future things . This is an absolute , entire , perfect and unchangeable Act of the Divine Will , about the good and evil of future Beings , as of themselves , especially about rational creatures , men and Angels . This Divine Truth , or Act , as it respects evil , is called Permission and Regulation ; as it respects good , it 's called fore-ordination . As it respects the objects of Divine Benevolence , it 's called Election and Predestination : Election , chusing them in Christ to glory : Predestination , fore-appointing them to conformity and Adoption by Christ : Election , called also his fore-knowledge ( which in the Hebrew imports affect and effect ) regarding chiefly the End , and Predestination the Means to that End . That eternal purpose , as it regards the objects of Gods disowning , is called Reprobation and Predamnation . Reprobation , being properly an Act of Sovereignty , ( we cannot speak of God , but after the manner of men , with distinctions and denominations extrinsecal , though he be one pure Act , all the change being in the creature ) is also called Preterition , non-Election , and non-Predestination , properly regarding their State and End absolutely . Predamnation being an intended Act of Justice properly , considers the Means with tendency to that End , viewing such under the consideration of future sinners . The like denominations may be given to Divine Purpose , about Angels , consideratis considerandis . Thus of Intentional Truth . II. The Verbal Truth of God is called his Word , which is the declaration of his Mind and Will , revealed to man , concerning himself and all his creatures . This he did manifest to Adam in his Creation , writing it upon his soul in the characters of his own Image ( in perfect knowledge , righteousness and holiness ) and by positive significations of his pleasure . After his fall , and successively to others , this Truth of God , about the salvation of his Elect , in and by Christ alone , with all things else needfull to be known , he did variously reveal unto men by Inspirations , Dreams , Visions , Oracles , Paternall Traditions , &c. and from Moses time saw it fit to give it in writing ( for a sure Record to all Ages ) by inspiring and inditing the same upon the Spirits , and by the Pens of his holy . Prophets and Apostles , successively , in an immediate , infallible and extraordinary manner . Thence are we said to be built upon their doctrinal or Scriptural foundation , holding forth Christ , ( as we are properly on Christ himself , the personal foundation , held forth by them . ) These Writings are called the holy Scriptures of the Old and New Testament , containing all things needfull to the salvation of Gods Elect , and the common good of man , called therefore his Laws and Statutes , Ordinances and Precepts , Testimonies and Judgements , &c. being the perfect Rule of Truth and Grace , faith and obedience ; Gods mercy and mans duty ; requiring from man , truth mental , oral and actual , i. e. a due conformity of every thought , word and work , to that truth of God declared . III. The Actual Truth of God is manifested in all his Works of Creation and Providence , carrying on a constant , perfect conformity to Gods intentional Truth , as also to his verbal , in order to his supream End , his own glory ; by the seasonable and admirable dispensations of all his Attributes , especially mercy and justice , towards men and Angels , in the most wise , holy and powerfull preserving of all his creatures , and all their actions , as they were all created of nothing by the Word of his power , in the space of six daies , and all very good . Errour then being a crooked deviation of mans judgement from the truth of God revealed , will admit of several degrees and considerations , according to the varieties and imports of that truth , and mans deviating from it . Some truth is natural , some moral , some spiritual ; about external , internal and eternal things . Some are Fundamental of salvation , some supra - fundamentall , ( or juxta ) others more circumstantial and superficial . Errours in Fundamentals , about the perfection of God , the Trinity of Divine Persons , Christ the Mediatour , God-man , the fall of man , his forlorn state , his absolute need of regeneration , faith , repentance , obedience ; as also of the sufficiency of Scripture , of mans eternal state , &c. are properly called Heresies , which if obstinately persisted in , after due means used of reclaiming such , render men unfit for Christian communion . Supra-fundamental Truths are the next built on them , which admit of various debates among the Learned . Errours against them are dangerous , but not so pernicious as the former , especially if the person erring be humble and teachable . Such are many points of worship , discipline , &c. Circumstantial Truths are more external , about place and time , order and manner , &c. expressed in that usuall Verse , Quis , quid , ubi , quibus anxiliis , cur , quomodo , quando . Errours against these are bad , but nothing like the former . This needful explication will clear and answer to the Query . The punishment for errour is not to exceed the nature of that errour , and the manner of holding it ; whether Ecclesiastically , by the Church ; or Civilly , by the Magistrate . The truth of God gives a rule for all such cases , either in express words , or in clear consequence , to be exactly studied and observed , by all persons concerned , so that the ends of that punishment be attended , viz. Gods honour , and the publick good ; with the parties also , as farre as may be . The Church meddles not with Civil censures , such as imprisoning , having its proper way of Admonition , Suspension , Excommunication , &c. for its offending members . Imprisonment and other corporal punishments for errours require a sufficient cause , as in case of herefie endangering mens souls , disturbing Gods service and the publick peace , &c. A godly Magistrate will be heartily glad never to meet with such occasions ; but when he doth , as he cannot but be often forced to in this revolting age , it concerns him to attend those forementioned ends with zeal and prudence , lest foolish pity spoil the City , and lest seeming gentleness prove real cruelty to many . Destructive errours , specially blasphemous ones , are the malignant humours of mens consciences , which endanger them and thousands besides , in their eternal state . Such persons , especially if obstinate , are the very plagues of the body Politick , endangering the whole . What mischiefs may not such Pests procure , if without restraint ? as sad experience shew'd in the Familists crue , whereof Henry Nichols was leader , followed by Hacket , Coppinger , and Arthington ; till Hackets execution and Arthingtons recantation had repressed the fury thereof in Q Elizabeths time . The Grundletonians in Yorkshire , acted divers such mad pranks , as Valentinus , Basilides , and the Carpocratians of old were wont . Out of the North have we had the like Impostors of late , to confirm the Proverb , Omne malum ab Aquilone . Such phrenetick persons had need be closely kept and look'd to , for their own and others good . Such mad folks cannot be kept from hurt , but by being kept from company . If restraint may seem to endanger their bodies , they must thank themselves , so long as care is taken for sutable accommodations . It were to be wished that fair means might prevent that rigor , but if the Patient , by his folly , necessitate his Chirurgion to bind and wound him , who must be blamed ? If such belong to God , he will bless that very dressing to the humbling and healing of them , whether in the seventh or eleventh hour ; he best knows how to order it , to the fulfilling of his eternal purpose , on such vessels of mercy , to be prepared for glory , through grace . Thus Manasseh that bloody wretch , was changed in his prison , and not till then . His heart was there broken and cured wonderfully . The hammer of that weighty punishment drave home to the head into his heart the many instructions of Gods Word , which he had so long heard and despised , being guided by the hand of Christs Spirit . Thus the believing thief repented at his execution . The prodigall child came not to himself , till his misery , justly procured , was sanctified of God , to the opening of his eyes . England hath had experience of some late Quakers , horriby blaspemous , much reclaimed by the prison and lash ; and Ireland knows others of that tribe , who are come back again to sobriety , by the sense of that poverty , whereinto their idle courses and ill companions had reduced them . But if any such grow worse still , as is the usual lot of such seducers , by a dreadfull judgement of heaven , it will fall on their own heads , and that penalty will do others much good , if it do them but little . It may deter many from the like excess , so that paena ad paucos , proves terror ad omnes . It keeps them from doing more mischief , and from increasing their sins and eternal sufferings thereby . Though Lions and Bears nature be not changed by their chains , yet is their mischief restrained usefully thereby . Better have the devil bound then loose , though he will be a devil still . The duration of every mans life is certainly fore-appointed of God , beyond which he shall not pass . This will not indeed excuse any mans wilfull neglect of himself or others , yet it may satisfie mans heart , upon the unchangeable event of things . He that appoints the end , appoints indeed the means subservient thereto : when therefore his providence indispensably necessitates the defect of the means , it clearly signifies that it 's Gods purpose to have such a thing come to pass . Joseph comforts his Brethren on that consideration ; though they had used ill means , God over-ruled them to a good end . But if such malefactors hasten their own end , by unlawfull means ( as * Parnell lately in Colchester Gaol did starve himself to death , by fasting ten daies wilfully ) and ill demerits , they can blame none but themselves . Qu. 6. Whether compulsion of conscience do not make differences arise to a greater heighth , which if men were left to their own light , what is not of God would far more easily fall ? Ans. Conscience properly cannot be compelled , it being the Reflexion of mans judgement on himself , with respect to Gods judgement . Such is the nature of humane souls in their intellectuals , that they cannot be forced , though they may be moved by external objects . God alone is the Lord of conscience , he made it , and knows how to rule it at his Will . Conscience is his Royal fear , his Throne of Majesty , his Deputy and Witness , his Recorder and Judge , his Teacher and Executioner in mans heart . It was thus perfectly before the fall ; but it 's now corrupted by mans sin , and little remains of that glorious fabrick , but ruinous heaps , though enough to testifie the wofulness of that fall . In the most , it still lies under darkness and death ; the devil being gotten into Gods seat , by just judgement doth usurp further , in playing the pranks of a dreadfull Jaylor . In the Regenerate , conscience is purified , and restored to its primitive use in part , though much evil remains there , as in other faculties to be gradually removed . Conscience then cannot be constrained , but the evil of a pretended , perverted conscience may be restrained . If that Officer that should act Gods part in mans soul , be bribed by Satan to take his part , through the compliance of inward corruption , against God his Sovereign , he may surely be called to account for it by men , as far as that treason appears externally . God judges of the outward by the inward , man judges of the inward by the outward man . The Magistrate is Gods externall Deputy , called therefore an heir of restraint , to put the wicked to shame . The first and second Table of Gods Law are both committed to his charge , as to the externals thereof , as we hinted before . When that care was wanting , Gods honour suffered sadly in all ages . So farre as conscience is corrupted , so farre are the differences widened between God and man , which increases differences among men . The way then to compose differences , is not to dally with any corruption , ( either of judgement , affection , or practice ) but to remove it effectually . Man can but use the means , and is obliged thereto , specially the Magistrate in his place for God , as every one should do in himself , and by himself , through Gods help . To leave every man to his own light , is to leave a mans ground to it self without dressing . The most consciences are but like the dunghill , as all are by nature , before conversion . The best are like a garden , wherein the Lord , through grace , hath set and sown the fruits of his Spirit . But if you let the dunghill alone , will it ever be better ? If you let the best garden alone , will it not soon grow worse , and will not the weeds spoil all at last ? Doth not Christ himself press this parable to that end ? What 's a mans own light , before conversion , but the dim snuff of a candle , every moment ready to go out in a stink , into utter darkness ? What will become of him and of his light , if left to himself ? What 's mans light , after conversion , in the best , but a weak glimmering candle , though snuffed and renewed by the Lords gracious hand , yet every moment ready to perish in the storms of temptations and corruptions , if not continually revived , supported and supplied by the same Almighty hand ? How doth God promise and use to effect this and all other favours , but in the diligent use of the means , whereto he ties us , and whereby he conveys his blessing ? Is not mans heart full of corruption by nature ? Doth not much of it remain in the best ? Will not corruption increase , if let alone ? Try it in your sinks and kennels , if you be yet strangers to your own heart , then answer this Query . What sad work would so many foolish heads , like Sampsons Foxes , tied only by the tail of carnal interest , with burning fire-brands , make in Church and State , in following every one his own light ? A short portraicture may be seen of it in Whimses Island ( vulgo Road-Island near N. England , the Receptacle of Notionists , ) where confusion and profanness seem to triumph over all order and piety , to say nothing of these distempered Nations . Qu. 7. Whether it be not the command of Christ , that the Tares ( i.e. they that walk in lies , ) and the Wheat ( i.e. they that walk in truth , ) should be let alone ? Matth. 13. 30 , 31. Ans. 1. No parable is to be strained beyond its scope : Scriptura parabolica non est argumentativa . The scope of that Parable appears clearly in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and explanation thereof , given by Christ himself , where he omits that branch , of letting them alone , and only mentions the event of the Tares and Wheat , following the purpose of his Will , but nothing of the precept of his Will , concerning mans duty , in point of obedience . Ans. 2. Mind the particulars of that Parable . The Field is the World ; the Angels are the Reapers ; the Wicked are the Tares ; the Godly are the Wheat , saith Christ , describing the Tares to be such as offend and do iniquity ; the Wheat to be the children of the Kingdom . By Field , you may understand , either the state of the Church visible , universally considered in the world ; or the world , wherein that Church subsists , from time to time . In either sense the case will be clear . 1. If you understand it of the Catholick Church , considered in its succession from age to age , it will signifie the permission of providence , which suffers some hypocrites still to remain therein , even in the purest times ; but it cannot be meant of Gods precept to man , to let known wicked persons alone in the Church , seeing he hath appointed censures for such , commending the use ; rebuking and threatning the neglect thereof . 2. If you understand it of the world it self , among whom the Church lives , it must needs be meant of a providential Toleration of the Tares , for the time of this life , in the general constitution of it , God forbearing long , and not destroying the wicked suddenly , by his Angelical instruments , in the ordinary course of dealing below ; though some notorious ones be now and then pulled up by eminent Justice . But it cannot be meant of mans duty , injoyned by Gods Precept , to let every wicked man alone ; for then should he cross the whole series of his Word , which injoyns the Magistrate his duty so clearly , for punishing sinne , whether against the first Table , as perjury , witchcraft , blasphemy , &c. or against the second , as murther , theft , threatning the neglect thereof . 3. Mind who are the Reapers , that receive the command , to let them alone : They are not men , but Angels , as Christ explains , who are providentially ordered not to make use of their wonderfull power given them from God , to destroy all the wicked at once , which they might easily effect , if providence should require it , as appears by the destruction of 185000 lusty men in one night , in Sennacheribs Camp , by one of them ; they being all mighty in strength , whereby they instrumentally over-rule all the world , under God , witness the Prophet , where they are described at large , in their properties , office , motions and effects , by the living creatures , whose spirit over-rules all the wheels of the Creation , in every part of the world , in subordination to Gods will . But they are bid to suffer wicked men in all ages , places and conditions , to fulfill their measure of iniquity , till it comes to be sealed up , and they with it carried away by Gods executioners into the Land of Shinar and confusion ; as that of Zechary may be expounded , though some understand it of Christs mercifull act in covering sin . 4. Mind what are the Tares that are let alone . In general , they are all that work iniquity and offend , i. e. the multitude collective of reprobates , prepared for the fire , vessels of wrath fitted for destruction , in the complex of them . The Angels have a providential command to let them alone , not to pluck them all up at once by the root ; for they being the most and greatest part of the world , it would endanger the destruction of the whole world , and consequently of the Wheat also , if all should thus suddenly be pulled up ; signifying , that he will suffer many wicked ones generally to abide in the world , till harvest , though he deals with some of them judicially now and then , in that way which may help , and not hurt the Wheat . 5. Mind the Precept it self , Let them alone ; which implies a sufficient power in the instruments imployed , were but Gods will signified , to take a speedy course with all the Tares : A power proper to Angels , not to any man or men . 6. Mind Christs reason subjoined , Lest you root up the Wheat , implying , such a total plucking up of the Tares , as would prove the destruction of the Wheat ; which must needs therefore be understood in the sense fore-explained ; for the punishing of one or few offenders here and there , being so often commanded and blessed from God , to the common good of the rest , and the very pillar of Church and State , in genere mediorum , cannot be thought or found so prejudicially destructive to the good . This then is clearly the sense of these words , Let them alone ; that it 's a Providential Command given to the Angels , not to destroy the whole race of the wicked at once ; and not a Preceptive Rule to men , for the not executing of Gods will , upon this or that particular offender , whether in Civils or Ecclesiasticals . Qu. 8. Whether Scripture declares that the Saints should persecute others , seeing Christ sent his as Sheep among Wolves , and not as Wolves among Sheep , to persecute , kill and imprison ? Matth. 10. 16. Ans. The Scripture declares the Saints to be the righteous fulfillers of his revealed will , in their respective stations and motions , towards God and man . Their name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Saints , or separated persons , consecrated to God , imports so much . Their copy and exemplar is Gods holiness , which is magnified often in his zeal and justice upon offenders , for breaches of the first , as well as of the second Table . If he call a Saint to the Magistracy , he requires him to be faithfull and diligent therein , in terrour to every evil work ; if any called Saints , be fo farre given up to sin , as to abuse God and themselves , by external breaches of his holy Law , God himself will not dally with such , and the Magistrate is the Minister of God , a Revenger to execute wrath on him that doth evil . This is prosecution of evil , not persecution of good . Profession of holiness was never intended by God to be a Sanctuary to any sin . Christs Disciples were indeed sent as Sheep among Wolves , not as Wolves among Sheep . They should be qualified like the Lamb of God , their grand Shepherd , in meekness , innocency , usefulness and obedience ; and not resemble the wild and mischievous nature of bruitish men , beasts of prey , living at their will , following their own pretended light , abusing them that are not like them in evil . But are not these Christian Sheep directed also to be as wise as Serpents , to discern and repell all wolvish seducers coming in sheeps clothing ? Is not Christ himself that Lamb of God , the Lion of the Tribe of Judah , that roars out of Zion against all wickedness ? Doth not he command his servants in all ages and places , to contend earnestly for the faith , once delivered to the Saints ; to cast out and keep out all filthiness of flesh and spirit , especially in external breaking forth ? Shall the ravening Wolves , that watch for mens souls , be cherished and owned , because they have got on the garb of Sheep ? Are not such Foxes and Wolves most mischievous under that disguise ? Doth not Christ , with his Spouse , command his servants in the Magistracy , to take up the Foxes , yea , the little Foxes , that spoil the tender buddings of his Vineyard ? Was there ever more need of that watchfull care , than in this age , and in these parts ? wherein the Romish Cubs swarm round about us , under the mask of Notions and new Lights ? Should not a Sheep of Christ be like himself , a Lamb to God , and a Lion to sin ? If wretched seducers will be so desperate in the devils service , as to venture all to promote his interest , shall Christs friends be the less zealous and active for his honour , and the salvation of souls ? If wicked men will dare both God and man in their destructive courses , and meet therein with the wages of sinne , shall they blame any but themselves ? who will spare them , that so wilfully suffer for evil doing ? What glory can such expect from God or man , that refuse all the fair means , which might prevent such evils of sin and sorrow ? Qu. 9. Whether he was not reproved , that would have fire from heaven to devour those that rejected Christ ? Luk. 9. 54 , 55. Ans. 1. That we mistake not Christs meaning in this and other Scriptures , we must wisely compare the context and scope , with the Text and other Scriptures ; for through ignorance and unstableness , Scriptures are wrested to mens perdition . The scope here appears clearly to be a condemning of the Disciples rashness , whose blind zeal would have carried Christ beyond his present work , in that state of humiliation , for the conversion of souls . 2. Distinguish between Christs humiliation and exaltation . In the former he acted as the son of man , in all parts of humane weakness conforming to us , sin only excepted . Therein was he to act as a servant , not intending to take on him the Magistrates Office , in any such cases , Luk. 12. 14. nor was it fit that harsh means should be used to those strangers , at his first coming , which might have scared them away from Christ and his salvation . But in his state of exaltation he is King of Kings and Lord of Lords ; by him Kings reign , and Princes execute justice , who hath all power given him in heaven and earth ; and he gives his Witnesses ( whether Magistratical or Ministerial , or both ) power to consume his enemies with fire out of their mouth . 3. Distinguish between Samaritan strangers , and Jewish rebels ; between the grosly ignorant heathens , and the wilfully obstinate Christians . Against Jewish rebels the Lord sent his Armies to destroy the destroyers and abusers of his Embassadors ; though he would not fetch fire from heaven against the mongrel heathenish Samaritans . 4. Distinguish between Magistratical and Ministerial censures on offenders . Christ would not have his Disciples and Ministers to usurp the Magistrates work in civil bodily censures , but to keep within their sphere , with spiritual weapons , such as are answerable to the nature of their Ministry , as admonition , &c. towards their members ordinarily . The case of Ananias and Sapphira was extraordinary , was extraordinary , as also was the Call , Abilities and Work of Apostles . The Civil sword still being left to the Magistrates right use , who is regulated about it so frequently in the Old and New Testament . Qu. 10. Whether it 's not a burden enough for the Magistrate to govern and judge in Civil causes , to preserve the subjects right and safety ? Ans. 1. The Magistrates burden is great indeed ; Honos and Onus , Honour and Burden ever went together . Providence orders all things so wisely , that they who have most from God , should be obliged to do most for God . It 's more Royal to give , than to receive , in Christs account . Magnates are Magnetes , Great Men are Precious Loadstones : They should be Optimi , that are Maximi , to answer Gods Title and Nature , whom they represent . The highest Spheres of heaven carry the most influence of light and life to all inferiours . Magistrates have a greater burden of care and trouble , of danger and account , to make them the more humble and holy , the more diligent and self denying , the more active and zealous in their places . 2. The choice part of the Magistrates business is to be most for God , in being most like God , whose substitute and Vice-Gerent he is . What the Lord tenders most , should be most rendred by him . God begins still at his Glory , in the matter and means , in the manner and time of his Worship . The first Table therefore should be the Magistrates first care . Those that honour him , he will honour ; but they that despise him , though never so great , shall be vilified . Is it not most rational , that the best things should have the best care from the best men ? Doth not Gods honour deserve the preeminence still ? Doth he not still appear against the neglecters and slighters thereof ? Even Pagan Monarchs could easily discern it . Observe the special working of Gods Spirit , directing Ezra to request , and the King to grant that Magistratical power of corporal punishment against offenders of his worship , by comparing Ezra 7. 6. with Ezra 7. 11 , 27. How little beholding is the Lord to those Rulers , that care more for their honour than for his , that defend their Word more than his ; that will not suffer personal injuries , but regard not what affronts are put on Christ ! They that tender not his Name and Truth , his Worship and Ordinances , are like to smart dearly for it , at last . Can you think that those persons will spare you , that spare not what is dearest to God ? Will they honour you that vilifie God ? Remember Eli's case , that you may repent , who have made light of Christs great concernments ! Did not Salomon find it the best way to Wisdom and Glory , to peace and plenty , thus to begin with God ? A Jove principium , was the great Maxim , even of Heathen Schools , to the shame of most Christians . Is not Christs interest the best way to settle yours ? Can you be safe when that miscarries ? The Lord awaken all our Magistrates to mind this in earnest . This Principium is certainly dimidium totius , yea , dimidium plus toto . Will not the late experiences of our English Worthies , with those of the former Champions of Christ , demonstrate fully this ? Was it not their zeal for God that made them great before God and good men ? Consult all Records , Hebrew and Greek , Latin and French , German and English for proof . Our famous Alfred , our conquering Edward 3d , in the very heat of continual Warres made it their chief work to preferre Christ in all , and to cast all their Crowns at his feet . Their glorifying of him so eminently , made them truly glorious in their own and future ages . Such a Whet will never prove a Let to any , from any true good . Are not the subjects right , peace and safety , the proper gifts of God ? Can we finde out any better way of procuring or preserving them , than by keeping close to him , and being active for him ? Whilst we cordially mind his interest , will not he surely minde ours ? If we forget him , can we look to be remembred of him ? Qu. 11. If Magistrates must judge and punish of matters of Religion , the Magistrate must ever be troubled with such persons and such causes : and if after his conscience be convinced , he had no such power , what horrors of conscience is he like to possess ? Ans. The Magistrate is the Lords Shepherd , as he cals Cyrus , and must look for contest against Foxes and Wolves , from time to time . He is Gods Lieutenant , that must still be in a posture of warre against his Sovereigns enemies . He is Pater patriae , the Father of his Country , who cannot but be often taken up in composing the differences of that great Family . He is the Lords Gardiner , and will not think much to be still troubled with weeding work . He is a Nursing father , and knows what renewed troubles attend that employment . All his Titles of honour mind him of duty and trouble . But his great comfort is , that God himself takes the best share thereof , in whose stead he acts . To act for God , and with God , like God and through God , is his honour and happiness . Christ himself suffered much more than all that comes to . But what if his conscience should afterwards check him for mistakes therein ? The sure way to prevent horrors of conscience , is to be diligent in the Lords work , that our respective Callings do challenge from us . Sin is the great disturber of conscience , especially that darling sin , which hinders from Gods work , by taking from our heart what is due to him . Every trouble proceeds from the want of Gods grace given or manifested . He meets them that rejoyce in working righteousness , those that remember him in his waies . Retort the Query you may thus then ; What horrors of conscience shall that Magistrate feel , that hath minded himself in neglecting God ? that hath been zealous for Civil affairs , but frozen to the Lords interest ? that hath done much for the world , but little for heaven ? that hath been carefull of the subjects bodies , but careless of their souls ? that thought no cost too dear for their earthly priviledge , but every little too much for spiritual help ? Qu. 12. Whether imprisonment or other corporal punishment would not make thousands in England , Scotland and Ireland , face about to any Religion , yea to Popery , as it did in Queen Maries daies ? Ans. What of all this ? because many have their Religion to chuse , shall not the Magistrate discharge his duty for their good ? Is there not so much the more need he should be so much the more watchfull against jugling Mountebanks , because so many are so easily fitted to their baits ? The corruption of mans heart , that disposes him to evil and indisposes him still to good , should be the more carefully looked after , for restraining of that which cannot be renewed . External Reformation is better than none at all ; though the chief part of Gods sacrifice is still the heart of man , yet is it not much better , that God should be publickly owned than disowned ? The greatest number will be the worst still , till the great restawration come . Yet when the leaders do bring their people to solemn owning of God , he takes it kindly and rewards it . Was it not so in Josias and Edward 6th time ? a form of godliness is good , though formality be naught . If the generality be brought to the means of grace , they are in the road of Christs blessing . Had not the poor man waited long at the pool of Bethesda , he had not been cured : It 's good being in the Lords way , when he passes by to give out his doles . How many thousands were the better for crouding after Christ and his Apostles , though most for the loaves , or novelty sake ? But let 's hear what the Querist Objects to himself . Obj. 1. We would willingly suffer the Truth to be preached , but those that we persecute do teach erroneous doctrines , which hazard the souls of men . Ans. He answers , The guilt thereof lies upon the Teachers conscience , not on the Magistrate , or any other , as Matth. 5. 19. Whosoever shall teach men so , he shall be least in the Kingdom of heaven . Reply . Is not he also guilty that prevents not evil , when he may ? What else means that of Paul , Be not partaker of other mens sins ? Are there not sins of omission , when we reprove and discountenance not evil ? The very light of nature taught the Heathens to say , Qui non vetat peccare , dum potest , jubet . Had not Austin just cause to complain so much of his other mens sins ? Is the Physician guiltless , that willingly suffers his patient to be poysoned by Mountebanks ? Is the Watch-man blameless that warns not and keeps not the thief off ? Is the Gardiner faultless , that suffers carelesly the weeds to choak the good plants ? Is that Officer faithfull that lets an enemy wittingly to debauch and ruine his souldiers ? Is that Magistrate faultless , that suffers his people to be seduced by pernicious Praters , without check ? Will Christ excuse the rest , when he condemns the false Teacher ? Doth he absolve the accessory , that punishes the Principal ? What shall he be in the Kingdom of hell , that teaches men to break the greatest commands , if he shall be least in the Kingdom of heaven , that teaches men to break the least of them ? Is not he a breaker of Gods command , that gives free licence to the notorious transgressors thereof ? He that is not with me , is against me , saith the Lord himself . Obj. He Objects to himself again , The Kings and Governours of Judah compelled men to serve the Lord , therefore Kings and Governours may now compell . Ans. 1. He answers , They that lived under the Jewish worship were compelled only , strangers were not . Reply . We reply , As the Jewish worshippers , so now the Christians are then obliged to the Law of that worship they profess . Indeed , for Jews , Turks and Pagans , the case may differ somewhat . Yet , though strangers were not compelled to the worship , they were to be restrained from abusing it any way ; witness the fourth Command , that injoyns all superiors to see that the Sabbath be not profaned by the stranger within their gates . Nehemiah that zealous and truly Noble Governour , threatned the Merchant-strangers with imprisonment , if they came again to profane the Sabbath , though but without the gates . But what means this kind of answer ? Speak plain , Do you disown the Name and Worship of Christ , as too many of your comrades do in effect deny his Person and Office ? If you think much of being Christians , tell us plainly what you are , whether Jews , or Turks ; Heathens , or Atheists , that we may know what to say to you . Ans. 2. He answers secondly , They were not compelled to any thing , but what they knew and confessed to be their duty , 2 Chron. 6. 12 , 13 , 14 , 15. Reply . We reply , Salomon indeed and their faithfull Rulers knew and confessed their own and their peoples duty , in the great matters of Gods worship . A good patern for all Christian Rulers , to study it and profess it solemnly , that they may as effectually engage their people to God , and God to them . He requires not a blind and lame sacrifice of implicite faith and obedience ; yet were still too many of that people ignorant in too many things , though in the gross they owned Gods appointed worship . They needed still teaching and quickning means , as our people do still now . Therefore godly Jehoshaphat made it a chief part of his Reformation , to send abroad Teachers into all vacant places , and with them his Princes to countenance them , and to cause them with vigor and comfort to teach ( as the Hebrew elegance imports ) the good knowledge of the Lord . When they had been orderly instructed , then did he send Judges in their circuits , to proceed further in that great Work , as that juncture of affairs required . It will be the joy of all Gods friends to see more of the like among us . Their success mentioned so remarkably in the context , will not be far from us , whilst we keep close to God in their way . But how farre are our Querists friends from following that good example ! Do they labour still to disgrace and discourage faithfull Magistrates and Ministers from promoting it ? Is it not their business day and night , every where , to obstruct and disturb it , what they can ? If they seem of late , to be grown more mild and reserved , we may thank the care of such Magistrates , who have given them cause to fear the deserved lash . Their poyson is but refined by this change , and made more taking . Ans. 3. He answers again , The Kings of Israel had extraordinary Prophets to direct them infallibly . Our Kings and Governours have none such to direct them . Reply . We reply , Though many of them had such , yet even then the Standard of all Doctrine and Worship , was the Law and the Testimony ; thereby all spirits and pretended Prophets were to be tried : The like have we now in Gospel-daies , even a more sure word of Prophesie , a word surer than the greatest Revelations mentioned in that context of Peter , a word sufficient every way to compleat the man of God in the knowledge and doing of his will . This is our Doctrinal foundation , our infallible Judge , whereby all spirits and Doctrines are to be tried : If any teach otherwise , though he should be an Angel from heaven , he is accursed . We need then no infallible Prophets or Apostles , seeing we have that sure word of theirs , which the Spirit of Truth spoke and writ by them , confirmed by their miracles , and hath infallibly made the perfect rule of our faith and life : all differing interpretations thereof may and must be reconciled by the light of that unerring spirit , which is inseparable from his Word : Though fallible men mistake often , yet the sense of Christs Spirit in his Word is clear and sure still . Though blind eyes see not at all , and sore eyes see but dimly ; though blood-shot eyes will see amiss , the light of that Sun is alwaies clear and sure . Though some expressions may seem obscure , yet the rest duly compared , will sufficiently clear them . Though the self-conceited and proud will wrest and mistake it , yet the humble will God teach . Though a corrupt mind will extract poyson , as a spider out of flowers , errour out of truth , by poysoning it , yet Christs Spirit will lead his people thereby into all Truth , needfull for them to know . Though the carnal heart will still be ignorant , yet the teachable heart , by that anointing from above , will be taught all things gradually , proportionably and seasonably , so that he shall not need to be taught by any Sect master , or Pharisaical Teacher , or infallible Pope , as too many have been and are still . Though this Gospel be hid to them that perish , whose eyes are blinded by sin and Satan ; yet is it plain to him that understands , and is tractable in the School of Christ . Though it may prove a savour of death to reprobate consciences , yet is it still the sweet savour of Christ to his Disciples . Though worldly spirits will slight and abuse the simplicity thereof ; yet spiritual hearts will admire and improve still the Majesty of it . Though the perverse minde will account it a self-contradicting word , yet the rational Christian will find it still most harmonious in its whole composure . Though a vain soul will finde it to be a killing letter , yet the wise heart will finde it experimentally to have a most quickning Spirit . Though the superficial Reader will finde its shell and bark to be hard and knotty , yet the studious Christian will tast the sweetness and tenderness of its kernell and marrow . Though deluded Impostors will pervert it still to the taking off the Magistrate from his duty about the first Table , yet the Lords servants shall finde every part thereof to be an eminent motive to quicken , direct and enable all Superiours to the faithfull preserving and vindicating of it . Ans. 4. He answers fourthly , The Kings and Rulers of Israel did not imprison Schismaticks , Pharisees , Herodians . Reply 1. The Law of God directed his servants then to dispense all censures , in a way proportionable to the nature of the offence , and condition of the offender , which faithfull Magistrates observed , as hundred instances might demonstrate . The King to that end was commanded to have a Copy of the Law by him , to direct him still daily . Reply 2. As there were divers sorts of Hereticks , which the Lords Word bound over to just penalties : so was there variety of Schismaticks , raised up by Satan to rend the Church , as the Hereticks work was to poyson it , for a just execution on the spirits of such , as had not received the Truth in the love thereof , that they might be saved ; God gave them up to strong delusions , to beleeve lies , as he doth daily . Because they voluntarily separated from God , and his Truth , to give up themselves to the service of sinne and Satan ; he justly gave them up to a perverse spirit , to break them into fractions and factions , both in Church and State , even as he doth now by sad experience . Because they would not be separated from the evil of men , he permitted them to follow those seducers , that drove on their own interest , by separating from good men . Doth he not so still ? Because they wilfully chose heaps of Teachers , self-called , to serve their fansies and lusts ; God also chose their delusions , to give them up to the efficaciousness of deceit . Is it not so still ? Because they refused and abused the lights of his own setting up , was it not just with him to leave them in darkness , to abuse themselves and others , even as it 's now ? Thus Gods refusals are still the devils choice , and they that forsake his waies cannot escape the devils crooked paths : Whilst Authority kept all in their places close to the Word and Waies of God , Jerusalem the Metropolis of Church and State , was a glorious and harmonious City . But as fast as they declined in their zeal of Gods house towards worldly Politicks , they ushered in as fast all sorts of discords and discontents , Civil and Ecclesiastical . Josephus their Historian , and many others compared with Scripture Records , will fully demonstrate this to the judicious Reader . As before their Babylonian Captivity , so after it , they gradually lost Purity , then Peace , inclining still towards Errour and Discord . Thence the direfull separations of Pharez and Sadock , the Ringleaders of so many Myriads into Pharisaism and Sadducism , followed close by the Monkish Essens , and the Politick Herodians , those State separatists . The like befell the Christian Churches in the very Apostles daies , and successively more and more . The sinfull separations of the Novatians , Acesians , Donatists , &c. with the multiplying Heresies and Blasphemies of that monstrous brood , which swarmed every where , made way for that grand Apostasie of the Roman Church , and advanced that man of Sin into Christs Throne , to make him and his the sons of perdition , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Was not the like course revived by Satan ever since the Reformation was revived by Christ , formerly and lately ? Our wofull experience will give a sad , though clear answer thereto . Is it not high time then for all Superiours and others , to hearken to Christs voice speaking from heaven to us , as he did to languishing Ephesus ? Remember we now , before it be too late , whence we are fallen , and repent , lest our Candlestick be removed suddenly . If our complexion be still Laodicean , what is our condition like to prove , but like to theirs ? They were overthrown with an Earthquake that despised Christs warning ; if the quakings of Church and State , prognosticating the like now , effect not our overthrow , the treasures of Divine grace will be the more magnified . Obj. 3. The Querist objects again to himself , Then every one may live as he lists ? Ans. He answers , Had he not as good live as he lists , as live as you list ? Reply . Mans List is not his Rule , but Gods revealed Will in his Word of Scripture . By that measuring line of the Sanctuary , all men and all their actions are to be measured . That is the perfect Copy , that Gods people in all ages have learned to write after . That 's the ballance of the Sanctuary , that must weigh us all . That 's the Touchstone , that will try our Alloy . By that Standard godly Magistrates have been in all ages taught to govern happily , in promoting good , and punishing evil . So farre as they keep close to that Rule , all their commands are to be obeyed for conscience sake , in matters of Religion , as of Morality . That 's the bridle of evil , and the spur to all good . Libertines therefore in all ages have shewed most spight against it , by reproaches and gross abuses thereof . The Roman Antichrist , to set up his own Traditional List , blasphemes it many waies , charging it with imperfection , obscurity , defects , insufficiency and corruption . The Quaking Libertines , their bastard brood , hath done what they could to defame , deface and destroy it . At their first stirring , they wholly denied the need and use thereof . But because they lost credit thereby , on a sudden in all places , they agreed upon the owning of it , at least , verbally , that they might the better abuse it , and others by it . That sudden change , observed by the Judicious , so unanimously carried on in all parts , may discover much of that strong design , which is so notably fomented , if not begun among them , by the Pontifician brats . Now that in words they profess to own the Scripture , how deal they with it ? Just as the Romanists , that give it as little credit as they can . Both Originals , Hebrew and Greek , must be slighted and slandered as corrupt ; the Vulgar Translation exalted above them . Then there is no absolute need of it , they can live well enough without it , by Traditional and Enthusiastical help . Then it must have a Competitor , the Popes infallible Chair , or the Councils determination , and the Quakers Oracle , written , or verbal . Then it must be wrested to patronize their grossest and wildest extravagancies . No blasphemy so horrid , no Ceremony so ridiculous , no Doctrine so vile , but a Scriptural varnish must be got to set it out . But what 's the end of all ? That man may not be taught or ruled as God lists , but as they list . Thence such specious Pleas against the need and use of the Ministerial Function , under many taking pretences , That Gods Will may be determined by every ones list : Thence such reasonings with plausible Sophisms , against the Magistrates power in Religious matters , that they may be taken off from attending the Lords Will therein . Thence also such painted Arguments drawn from the very dregs of Pelagianism , ( revived by Popery and Arminianism , ) for the sufficiency of the light within , that all things , at last , may be brought to their list . Obj. The Querist again Objects to himself , Then it seems Errours may be suffered . Ans. He answers , If truth may be suffered also , it will prevail against Errours : It 's no more in your power to binder Errours , than it was in the Prelates to hinder preaching , speaking and writing against them . If you can hinder Satans suggestions , and the vain imaginations of their hearts , and expell the darkness in men , and place light in stead thereof , and hinder men from speaking to each other , then you can suppress Errour , else not . The Lord alone by the mighty power of his Spirit with his Word , can suppress Errours ; and we beleeve he will certainly do it in his time , to his glory and the comfort of his people . Amen . Reply . This is the upshot of our Querists attempt in this Serpentine way of ambiguous Queries , pleasingly dressed for the stomack of this Libertine age ; for answer whereto , we grant , That truth will indeed prevail against errours , as surely as God the Author thereof , is sure to prevail against Satan the father of errours . Truth will seasonably prevail , whether suffered or opposed , it being still like to the Palm tree , that will not be suppressed , though much oppressed . But is suffering of errours a good way to that end ? Is the Patronage of lies a friendly help to Truth ? when Truth doth rife , it will be with the fall and ruinous shame of all its oppressors , wherein neutral spirits will finde little comfort , and as little excuse . Are not errours the diseases of mens souls ; and is there no way to cure them , but by letting them alone ? Your instance from the Prelates is to little purpose , unless you intend to plead their cause , or can demonstrate the case in hand to be like theirs . It 's not our work to revive now that Controversie , which so many able pens have sufficiently cleared from mistakes . Their Persons we leave for account to their only Judge . Their Ministerial Office , though corrupted many waies , we can own so farre as therein they owned Gods institution , whilst we sever from it all humane inventions and corruptions . Their Lordly Pomp and Tyrannical carriage we heartily renounce , hoping that all good men among them have done the like . Their usurped Jurisdiction and self advancing Authority above their Brethren of the Ministry , we also finde in Scripture , Reason and Antiquity sufficient cause to disclaim . The many endeavours of many among them to obstruct the Truth , and abuse her friends , we suppose to have been one chief means of hastning their ruine . Too many of them shewed too much compliance , if not cordial friendship , to the Popish Arminian errours , which are now put into a more fashionable garb , by our Notionists , Seekers and Quakers . As then the friends of Truth prevailed at last , though after much ●…ugging , against that Van-Guard of the Romish Camp ; the good hand of heaven seuding them a strong Reserve of the Magistratical power , duly dispensed * . We have likewise ground to hope that the followers of Truth , in this season also , may obtain a favourable success , against the recruits which that old enemy hath rallied again , under new Colours . Yet dare we not limit our General Christ , in the time or manner of relieving us . Possibly our hour of Temptation is not yet over ; we may haply undergo yet longer the contradictions of many sinners , as our former Worthies did , in their opposing the Romish Invasions . Our incouragement is , that Truth will prevail to Gods honour and to the shame of errour . It becomes therefore all Christians to be more zealous and faithfull in their several places , for Truth against Errour . Magistrates and Ministers being Officers of note under the Lord of Hoasts , should be most forward therein , as becomes their several Functions , that Satans suggestions may be hindred , and the vain imaginations of mens hearts : That darkness may be expelled thence , and light set is stead thereof . That great God , who hath promised to bring this about eminently in the later daies , by the powerfull Word of his holy Spirit , that the Purchase of his Son may be compleatly applied to all his Elect , according to the eternal purpose of his glorious grace , hath also promised to bless the labours of his servants in subordination thereto , within their several capacities . Blessed are those servants of his , whether Superiour or inferiours , whom their Master coming shall find so doing . It concerns every one to begin at our own hearts , that Satans suggestions may not be yielded to , but that Christ may garrison them effectually , against all the black Regiments of hell . We must look therefore more watchfully to the suppressing of those vain imaginations in our hearts , which are still acting against the Crown of Christ , by corresponding treacherously with the common enemy . We are naturally darkness , and retain too much of it , at the best ; the more need have we to attend the light of his Truth and Grace , that we being made light in the Lord , may walk as children of light . The sensible experience of that gracious work will render us more capable of furthering it in others . To effect such a cure , all impediments must be removed , former causes prevented , and sutable means used , as in Ecclesiasticall , so in Political relations , by the Lords peculiar servants , appointed to that work . If Seducers be active for evil , we have much more cause to be active for good . Up therefore and be doing , for this work will be rewarded . The Lord teach and enable our Magistrates thereto , who are entrusted with so much of Christs interest in these three Nations , that their comfort in the blessed issue may be answerable to their trust . All mountains shall casily become plain before our Zerubbabels , when their hearts , heads and hands do harmoniously concur in this great enterprize . Let 's pray and beleeve , wait and labour for it , and the Lord shall be with the good . Postscript . IN the close of our Querists Paper , we meet with a Postscript , written with another hand , which was thought fit to be inserted here , that they might not miss of their own , nor complain of suppressing any part . It runs thus , The main end of the Proposer in these modest Questions , is to assert Christ to be the sole Lord and Ruler in and over the Conscience , who obtained the same by vertue of his Death and Resurrection ; for to this end saith the Scripture , Christ died , rose and revived , that he might be Lord both of the dead and living , and that every one might give an account unto God and Christ alone , as their own Master , unto whom they stand or fall in judgement ; and are not in these things to be oppressed and brought before the Judgement seats of men ; for why shouldst thou set at naught thy brother in matters of his faith and Conscience , and herein intrude into the proper Office of Christ ? since we are all to stand before the Judgement seat of Christ , whether Governours or governed ; and with his Decision only , are capable of being declared , either in the right , or in the wrong . This specious Conclusion deserves a few Animadversions . 1. He would insinuate thereby , whoever be the Author , that all this labour tends to the Vindication and advance of Christs Prerogative ; whereas their desire , if obtained , would prove most destructive thereto , as we have demonstrated sufficiently in the preceding Answers . 2. He proposes his desires so generally , for Universal Toleration in all matters of Worship , that the vilest Blasphemies , the grossest Idloatry , and most desperate Heresies are not to be excluded from it . 3. He would perswade that the Scripture is altogether for it , whereas it 's as diametrally opposite thereto , as heaven is to hell , as hath been cleared . 4. He strives to strip the Magistrate of the best Jewel of his Crown , and the chiefest part of his Authority , wherewith he is entrusted by Christ , in his stead ; the preservation and promoting of his Worship , according to his own written Word . 5. He opens a gap thereby to the greatest flood of Infidelity and wickedness , that ever can be imagined , to the swift and desperate overwhelming of Truth and Peace , both in Church and State . 6. He sweetens this poysoned Cup with a handfull of Scripture quotations , and plausible expressions of Gods Word , but miserably wrested and misapplied , as will appear to the Judicious peruser thereof ; for instance , the words of Scripture he uses , we find them in Pauls Epistle to the Corinthians ; whereas as its most clear , by comparing them with the context and scope of that Chapter , that there is no discourse of the Magistrates power there ( sufficiently cleared elsewhere ) but of every Christians liberty in indifferent circumstantials , and particularly about Jewish meats , drinks and daies , wherein he would not have them to offend , nor take offence , by rashness of judging ; nor remain unsetled in their conscience about the same , shewing that the Kingdom of God consists not in meats , drinks , or any such externals , but in righteousness , peace , and joy in the holy Ghost . That therefore they should use Christian wisdom , tenderness and diligence towards each other , for their mutual edification . There was then a special ground moving thereto , because the Jewish Worship having been so long in force , and being but lately removed , many of the Christian converts , ( the Jews especially ) thought themselves bound still to the observance thereof , which offended others , who were better informed . Therefore the Apostle , ( who became all things to all in such indifferent matters ) did use much compllance and forbearance in this case towards weak Christians , pressing others to do the like , as in other places also , yea himself made use sometimes of those Jewish Ceremonials , having circumcised Timothy , shaven his head , made vows , &c. to win the more upon the Jews his Countrymen , who were so desperatly incensed against him for his leaving their way . Thus the Ceremonial Rites were gradually to receive an honourable burial . They had been Salutiferi and precious means of grace under that Mosaical dispensation of the Lords gracious Covenant , each of them holding forth something of Christ , being the bark , the shell and garment of his substantial grace , cloathed therewith . They began to appear mortui , and expire after Christs death , having been nailed to his Cross , as being a Law of Typical Ordinances , which were to end , at his accomplishment of all things . Yet some time was required to satisfie the Jewish converts therewith , before the total removal of them all . Whence that famous Synod of Jerusalem , found it needfull to indulge some of them for a while ; yet when many Seducers began to press the necessity of that Ceremonial Law , teaching them to rest thereon also for righteousness , at Colossus in Galatia , &c. then did Paul appear expresly against them in his Epistles , yea he resisted Peter to his face about it . That Apostolical Synod also , proceeded formally against them , and so setled the Christian Worship , allowing a solemn funeral to those Ceremonial Rites , which afterwards became Lethiferi and deadly , in the abuse thereof . The sense then of this whole fourteenth Chapter to the Romans being so clear , it 's a gross perverting thereof , to perswade thereby an universal Toleration of all irreligion and baseness , if it be but mantled with the pretence of conscience . 7. Observe a cozening Paralogism , and false arguing running through every vein of this close , as of all the Queries ; concluding from a particular affirmative , to universal negatives , pleading for a Toleration of all things , in all persons , in point of Religion , because some , in some Circumstantials were to be born with by private Christians , and to forbear each other in their judgement thereof . 8. If any of these Arguments should have any force to disprove the Magistrates power , in ruling the externals of man by Civil Laws and penalties , according to the clear Word of God in the point of Worship , ( which is the thing controverted here , if any ) it will be as effectual against every power of the Magistrate , about the second Table also , there being no evil so great , but it hath been and may still be disguised , under pretence of Conscience , witness the Ranting and Quaking crue of Germany , in the former Century ; and their disciples now among us , as James Nailer , George Fox , &c. So that the Magistratical Office will be wholly taken away , and that grand Ordinance of heaven , appointed so eminently for Gods honour and mans good shall be enervated and nullified . Whilst I was perusing of the forenamed Papers , I was occasioned to review a Book , Printed 1644. by Mr Charles Blackwood , Intitled , The Sterming of Antichrist in his two last and strongest Garrisons of Compulsion of Conscience , and Infant Baptism , and find these Queries to be extracted out of that Book , at least a full agreement therewith almost in every word , if not altogether . Many Books of the like nature , as the Bloody Tenent , and other Pamphlets , have been scattered up and down these Nations within these twelve years , as the like were in Germany and Poland formerly : The point of whose Reasons are so unhappily bent , that if it prove any thing , it will prove the subversion of all Magistratical power . It 's a Levelling principle of so sad a consequence , and the ground thereof so laid upon a continued mistake of Scripture and Reason , that it nearly concerns all Christs friends , and all true Patriots to detect and disclaim the fallaciousness thereof . As for Mr Blackwoods piece ; his second part about Infant-Baptism was abundantly confuted , with all the Books of the like import , by many choice pens . In 1654. Blake his Antagonist , printed a full answer thereto , which was succeeded by Mr Marshals Vindication , Mr Baxters , Mr Sydenhams , and others in England ; as in Ireland by Dr Winter , Dr Worth , &c. Who have maintained this sort of Christs Kingdom against all the assaults of dissenters . And for his first part about compulsion of conscience , it labors of the same mistakes that we have observed in our Querist all along , besides several self-contradictions . Mr Thomas Cobbet answered Mr Blackwood and his consorts about Infant-Baptism long ago to the full ; and hath answered all opposers of the Magistrates Power , in his late piece printed 1653. most substantially . When those solid pieces of his and others , about these points , are answered to the purpose , dissenters may be further heard . Till then , we shall have little reason to regard , what shall be said or written by any of them in their ranewed cavils , touching the same , so fully confuted already . It 's the fatal lot of Arguments mounted against Truth in our late controversies , especially about the Magistrates power ; that either they are too weakly or too strongly charged , either saying nothing , or proving more then they would grant themselves : either they charge not to any purpose ; or else they over-charge , and break , doing mischief to purpose . I have been perswaded to publish these hints for a caution to all in these slippery dayes , wherein so many professors are ready to slide into gross errors before they be aware . My heart cannot but bleed at the sensible review of our unchristian Apostasies from the Will and Wayes of God . The woful distractions of Gods people , and the multiplied delusions of seducers among us , could not but move my pen after the moving of my heart . The crouding of Quakers into these parts , especially into this * City , hath been a great occasion of these lines . The forenamed Quere clandestinely sealed up and superscribed to Colonel Henry Ingoldsbey , our Vigilant Governor , to disswade him from that noble Work , whereto he found himself eminently obliged for Christ and the publike in the discharge of his great Trust here . The tumultuousness of the Quaking rout had several times disturbed , both the Worshipers of God , and the publick Peace . They had ensnared many of our souldiers , infected divers of our Citizens , gathered many disciples in the Garrisons and Country , and railed most vilely at the Magistrates and Ministers of Christ . They had spread multitudes of Pamphlets , Libels and Papers , full of their sad stuffe , and by all possible ways labored to gather a strong party , desperatly engaged to their way . What the drift and issue thereof might prove , the Judicious might easily guess by such demonstrations . Divers Papists among us began to like their way , finding it so like to the Monkish course of their Friars ; many ignorant and unstable souls were daily ensnared and endangered , publike Out cries were made by their party against our faithful Governor and other Magistrates , especially against the Persons and Office of the Gospel Ministers , as also against Christs Ordinances , his Word , Sacraments , Prayers , Sabbath , &c. They molested us daily from several parts of Ireland and England . Being turned out , they returned again with their old tricks renewed . Our watchful Governor could not be quiet for them , nor any of the Lords faithful servants , Francis Hogil , and Edward Burrough John Perrot and Cornet Cock , Humphrey Norton , and William Ames , Barbary Blaydon , and Sarah Bennet , with divers others of that Gang , have been so extreamly troublesome , that our Governor was forced to take the best course he could for their conviction and others safety . I my self had spent divers hours , at divers seasons , with the chief of them , and perused their Papers and Books , full of absurd and vile Notions : No means attempted could do them any good . Their sugard stuffe was easily swallowed down , by such whose mind was seeking still where to settle ; their Circean cup pleased distempered Palats . To take of the zeal off our Rulers , if they could , the aforesaid Queries were secretly dispersed here , the perusal where of stirred up my Spirit to the detecting of that cheat . I had also thought to have answered the Quakers Queries sent me before , which they importunately pressed in to their usual Rhetorick , having an eye to that of the Wise man , of answering a fool , effectually , though not in his way . But finding the said Queries to be the very same in substance , if not verbatim , which as a common Babble , they had formerly been sent to Mr Eaton , Mr Baxter , Mr Farmer , and others by their consorts , already fully answered , I desisted not willing to mispend so much precious time ; The multiplicious Work , whereto I am necessitated in this City , by my Ministerial Call , affords me not many hours of respite , and may sufficiently Apologize for any defect in this book , whether for matter , method , or expression ; yet could not my heart rest till it had breathed forth its oppressing troubles in this weak manner , that all such who own the Lords honor and the Publike Weal , might have this warning to awaken . The noise of a few despised creatures were once instrumental to the saving of a famous State , by saving their Capitol . The sounding of Rams horns , by Gods appointment , was instrumentally blessed from above , to the pulling down of Jericho's Walls : Maximus Deus , et in minimis . A weak crooked tool in the Lords hand may serve his turn , for the greatest work at his pleasere . If either by this or any thing else any benefit accrew to Christs friends , let him have the Glory , and forget not in thy best Addresses him , whom the Lord hath made in any degree serviceable to thy good . It 's his hearts desire to be made faithful to God and his people that he may spend and be spent a●ight in the finishing of his course with joy . That Christ may be All in All things to thee , is his longing desire , and shall be still his constant prayer . Decemb. 30. 1656. Μόνῳ σόφῷ θεῷ , διὰ Ιησου χριστου , ἡ δόξα εἰσ τοὺσ αἰῶνας . Ἀμὴν . FINIS . Notes, typically marginal, from the original text Notes for div A85986e-340 Isa. 49. 23. Psal. 82. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 82 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 47. 9. 1 Sam. 2. 30. Ezra 1. Ezra 2. &c. Hag. 1. Zech. 1. Zech. 3. Zech. 4. 10. Rev. 13. 1 , 7 , 8. Rev. 13. 11 , 12. Rev. 11. Jer. 3. 14 , 15. Jer. 30. 21. Sisidan . Comment. Bullinger . Cloppenburg . Guy de Bres . 1 Cor. 10. 1 , 2 , 3 , 4. Psal. 106. 13. Numb. 16. 3 , 4 16. 25. Psal. 106. 19 , 20 , 28 , 29. Numb. 16. 32 Psal. 106. 17. Numb. 16. 35. Psal. 106. 18. Psal. 106. 15. 1 Cor. 10. 6 , 11 Joh. 1. 14 , 16. 1 Cor. 1. 30. Ephes. 1. 23. 1 Sam. 2. 30. Exod. 19. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Pet. 2. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Chro. 15. 2. Hag. 2. 6 , 7 , 8. Ezek. 21. 27. Heb. 1● . 26 , 27 , 28 , 29. Jer. 10. 7. Revel. 15. 4. Exod. 17. 11 , 12. Notes for div A85986e-1000 Besides the Greek and Latine Fathers , See Bullinger , Paraeus , Calvin , Beza , Tossanus , Marlorat , Muscul. Snecan , &c. Mr Tho. Cobbet of N E 1653. Eph. 4. 1 , 2 , 3 , 4 , 5. Rom. 16. 17 , 18. Jud. 19. 2 King. 17. 2 Thess. 2. 2 Tim. 4. Dan. 11. 36 , 37 , 38. Rev. 18. 4. Zech. 8. 16 , 19. There were also some mixt Types in morall things , which were occasionally Representers of Evangelicall substance , as Davids and Salomons acts of Justice , Piety , and authoritatively done , which having a Morall ground , Rule and end , are still to be imitated in the like case , as the Scripture clears , both in first and second Table ; as Psal. 69. 9. with Joh. 2. 17. Ephes. 6. 1 , 2 , 3. compared with Exod. 20. Gen. 18. 18 , 19 , &c. Guildas . Dr Ushers Brittish Antiquit. Nath. Bacons Hist. of Engl. Govern. Bedae Histor. Matth. Westm. Matth. Paris Engl. Histor. Fox . Monum. Concil. Tom. Morn. Myster. Iniquit . Magdeburg . Centur. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plutarc . Riligio propugnaculum potestatis , legnm & honesta disciplinae vinculum . Plato . humanae societatis fundamentum , Religio . Cicer. Heu ! primae scelerum causae mortalibus a gris naturam nescire Dei , Silius Italic . Clem. Alexand. Stromat . * J. Parisions . Victoria . Widrington . Judg. 17. 6. Judg. 21. 25. 1 Cor. 9. 21. Hi dà libertà à mala conscientia , da licentia a l'humo furioso è pestilente . Axiom . Italic . Mark 10. 5. When David was forced to suspend the punishment of Joabs and Abishai's murther all his life , it was because the sons of Serviah were too strong for him ; as they often prove too hard for good men and good Laws . 1 Tim. 5. 22. 1 King. 11. 1 Tim. 1. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes for div A85986e-2580 Veritas Index ac Judex sui & obliqui . Act. 17. 11. 1 Joh. 4. 1. Isa. 8. 20. 2 Cor. 3. 18. 2 Cor. 4. 3 , 4. Rom. 14. 19 , 20 , 21 , ●2 . 1 Pet. 2. 13 , 14. Rom. 13. 5 , 6. Rom. 13. Circa res Ecclesiasticas , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Euseb. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rom. 13. 1 , 3 , 4 , 5 , 6. Gal. 5. 20. 2 Joh. 11. Tit. 3. 10. Rom 13. 4. Anno 330. Anno 383. Anno 440. Anno 454. Concil. Tom. Euseb. Chron. Socrat. Zonar . Myster. Iniquit . Morn . Isa. 60. 3 , 10 , 11. Isa. 62. 2. Rev. 11. 15. Dan. 3. 29. Dan. 4. 36. Ezra 6. 7. Ezra 7. Nehem. 1. Jer. 29. 21. Socrat. lib. 2. c. 22. Joseph de bell . Judaic. Eresbach . hist. Annal. Sleidan . Bullinger . Melancthon . Luther . Bledisk , &c. Calvin . contr. Libert. Beza de haeret . pun . Junius , &c. Sleidan . Comm. Hornebeck , de haeretic . Guy de Bres . contre les Anab. Cloppenburg . Gan. Anabapt. Spanhem . disput. contr. Anabapt. Bulling . adv. Anab. Bledskin . Hist. David Georg. Apocalyps . Haeref . arch. &c. Fiat Justitia & ruat Caelum , aut pereat mundus . Ferdinan . See Engl. Hist. Camden . Elizab. See their Letters , Courtiers and Councils in severall books abroad , pictured out , to the life , out of their own papers , and bosom Favorites . Parliaments remonstr. . Ro●…es Master-piece Popish favorite . Cabala , Scrinia sacra , Motus Britaun . Engl. Histor. The Romish superstitions stirred then apace , as you may see in Clav. Apocalyp by a Germ Author . Rev. 12. 14. Med. Clav. apocalypt. . Brightman , &c. Myster. Iniquit . Morn Carion ▪ Chron. Then was Rome taken many times in fourty years space and the state altered . Revel. 13. 1 , 2 , &c. Revel. 13. 11 , 12 , &c. Dan. 11. 36 , 37 , 38 , &c. Then the Romish Prelate rode in State , like the scarlet whore , upon all Power , and revived the Image of the first Beast for future adoration . Milan . Ravenna . See Histor. Concil. Centuriator . Magdeburg . Binium . Baronii Annales . Armach . de succes & stat . Eccles. Campanell , de Monarch . Hisp. Contzen . Polit. D. R. Interest of Princes . Histor Jesuit . Specul. Jesuit . Specul. Europ . Rev. 16. 9 , 11. Engl. Histor. Camd. Britann . Duke of Roans Interest of Princes . Rev. 18. 15. 2 Thess. 2. 9 , 10 , 11 , 12. 1 Tim. 4. 2 , 3. Jam. 3. 2. 1 Joh. 1. 8 , 10. In Baron . Annal. Platin. de vit. Pontific . Magdeburg . Centur. Catalog . Test . Veritat . Myster. Iniquit . Morn . Disputat . inter Dominic & Jesuit . See also Hist. of Netherl . Slcidan . Comm. Bullinger . Guy de Bres . Hoornbeck . Cloppenbur . &c. Emmot , Gilpins , Norman , Hawkins , &c. Mr Prins book . The perfect Pharisee , written by the Ministers of Newcastle . The mysteries of godliness and ungodliness , by Mr Farmer of Bristol . Stablishing against Quaking , by Mr Termin . The Northern blast . The Quakers Catechism , by Mr. Baxter . With divers others . One of them lately affirmed ( to a Person of honour here ) their party to be strong enough to procure their will by arms , if they listed . For larger particulars of this nature , reade Mr. Baxter of the sin against the Holy Ghost , Printed 1655 pag. 146 , 147 , 148 , &c. Beckmans Exercitations . Hoornbeck , de Haeretic . Calvins Psychopannychia , &c. Erastus contrae Paracels . &c. Quien te háze fiesta que no lo súele hazer , o tè quiére engannar , o te ha menester . A Spanish Proverb too much verified in them . 1 Tim. 2. 2. Galat. 5. 22. Rom. 13. 3 , 4 , 5 Zech. 13. 3 , 4 , 5. See Euseb. Socrat. Sozomen . Zonar . Epiphan. Augustin . 2 Thess. 2. 7 , 8 , 9 , 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Joh. 5. 16. * Witches . See N. Engl. Hist. Relat. Jud. v. 18 , 19. 2 Tim. 2. 26. Zech. 13. 3 , 4 , 5 , 6. Rev. 16. 14. Mark 9. 29. Matth. 17. 20. See Gesuer . Zuinger . Eraestum . Beckmans Exer. See Legend . Aur. de vit. Sanctor . Histor. Indiar . Quien a su enemigo popā , a sus manos muere . Adag. Hisp. Rev. 16. 14 , 15 See the Relations and books of the Quakers in all parts . * An Italian vermin . From Anno 1520 , to 1540. About 2 years ago . Prov. 10. 13. Rom. 7. 1 Joh. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . See Codic . Justinian . Bracton . Brito . Mirrour of Engl. Laws . Gildas . Tacit. Fortescue . Coke's Instit. Reports . Sr Nath. Bacons Governm . of Engl. Sr Fran. Bac. Rom. 5. 1. Hos. 2. Fleta , Littleton , Selden , ●… Matth. Westm. Rom. 7. 12. The histories and books of the Quakers fully clear all these things particularly . 1 Joh. 5. 6 , 7 , 20. Joh. 15. 26. Eph. 1. 5 , 11. Rom. 9. 11. Act 15. 18. Eph. 1. 4 , 5. 1 Pet. 1. 2 , 3. Act. 13. 48. Rom. 8. 28 , 29 , 30. Eph. 1. 4 , 5 , 6. Rom. 9. 12. 1 Thess 5. 9. 1 Pet. 2. 8. Jud. 4. 1 Tim. 5. 21. Genes . 2. Col. 3. 10. Eph. 4. 24. Heb. 1. 1. 2 Pet. 1. 20 , 21. Eph. 2. 19 , 20 , 21. 1 Cor. 3. 10 , 11 2 Tim. 3. 15 , 16 , 17. Psal. 19. Psal. 119. Veritas mentis , oris , operis . Matth. 10. 19. Psal. 145. 17. Psal. 104. 14. Isa. 28. 29. Heb. 1. 3. Gen. 1 , & 2. Deut. 32. 4. 1 Joh. 5. 7. 1 Tim. 2. 5. Joh. 3. 3 , 5. 1 Cor. 15. Matth. 18. 3. 1 Cor. 3. 12 , 13 , 14. 1 Cor. 10. 23 , 24. Rom. 14. 1 , &c Gal. 6. 1 , 2. 1 Cor. 8. 7 , 8 , 9. 1 Cor. 9. Matth. 18. 15 , 16 , 17 , 18. Rom. 13. Crudelis morbus crudelem facit medicum . Prov. Les cousciences Libertines sont de vrages bestes saenuages , Adag. Gallic . See Engl. Hist. 2 Chro. 33. 12. Eccl. 12. 11. Luk. 15. 17. La cóz de la Yégua no haze mal al pótro . Adag. Hispan . Miédo guarda vinna y no Vinnadero . Hispan . Prov. Job 14. 14. Job 7. 1. Gen. 45. 5 , 6. * A great Quaker . 1 Cor. 11. 31. Gen. 2. Eccles. 7. 29. Tit. 1 , 15 , 16. Heb. 9. 14. Heb. 10. 22. Act. 24. 16. Judg. 18. 7. Judg. 17. 18 , 19 2 Chro. 15. 3 , 4 , 5. Isa. 59. 2. Jerem. 5. 26. Eph. 2. 1 , 2 , 3. Gal. 5. 22 , 23. Joh. 15. 1 , 2 , 3 , &c. Eph. 5. 8. Matth. 5. 21. 2 Cor. 3. 5. Gen. 6. 5. Rom. 7. 14 , 18 , 19 , 20. 1 Joh. 1. 8 , 10. Jam. 3. 2. Matth. 13. 38 , 39 , 40. Matth. 25. 1 , 2 , 3 , 4 , &c. 1. Cor. 5. 7 , 8. Tit. 3. 10. Rev. 2. 2 , &c. Exod. 20. Rom. 13. Zech. 13. Mat. 13. 40 , 41. 2 Chro. 31. 21. 2 King. 19. 35. Psal. 103. 20. Ezek. 1. 5 , 6 , 7 , &c. Matth. 23. 10. Zech. 6. 7 , 8 , 9 , 10. Psal. 32. 1. Micah 7. 19. Matth. 13. 30. Rom. 9. 23. 1 Cor. 5. 10. Matth. 24. Matth. 25. Matth. 13. 29. Praemium as paena bases humana societatis . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ab à privat . & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} terra , i. e. à terra secretus . 1 Pet. 1. 14 , 15 Lev. 10. 3. Exod. 20. 5. Rom. 13. 3 , 4 , 5. John 10. Mat. 7. 15 , 16. Matth. 10. 16. Rev. 5. 5. Jud. v. 3 , 4. 2 Cor. 7. 1. 1 Cor. 5. 7 , 8. Cant. 2. 15. 1 Pet. 3. 20. 2 Pet. 3. 16. Heb. 4. 15. Phil. 2. 4 , 5 , 6. Isa. 42. 2. Rev. 19. 16. Prov. 8. 15 , 16. Rev. 11. 5. Matth. 22. 7. 2 Cor. 10. 4 , 5 , 6. Act. 5. 2 , 3 , 4. Act. 20. 35. 1 Sam. 2. 30. Vilescent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ezra 6. 12. Ezr. 7. 23 , 26. Dan 3. 35. Dan. 2. 47. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Polit. 7 , 8. Isa. 44. 28. Matth. 7. 15. John 15. Isa. 49. 23. 2 Cor. 1. 12. Prov. 15. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cor , vel conscientia bona , convivium perpetuum . Isa. 63. 5. A cavallo ceme dor , Cabistro corto . Fro Hisp. Mat. 7. 13 , 14. Luk. 13. 21. 2 Chron 34. Jer. 3. 10. John 7. 1 Tim. 5. 22. August . Confess . Ephestions Physician lost his life for neglect of his patient , who died also . Quint. Curt in vit. Alexandr. Plutarchus . Matth. 12. 50. Luk. 11. 23. Exod. 20. 8 , 9 , 10. Deut. 5. 13 , 14. Neh. 13. 21. Malac. 1. 8 , 9. 2 Chron. 17. 3 , 4 , 5 , 6 , 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Chron. 19. 2 Chron. 2. Isa. 8. 20. Deut. 13. 1 , 2 , 3 , 4 , &c. Deut. 17. 1 , 2. &c. 2 Pet. 1. 19 , 20. 2 Tim. 3. 15 , 15 , 16 , 17. Eph. 2. 19 , 20. 1 Joh. 4. 1 , 2. Gal. 1. 8. Isa. 59. 21. Malach. 4. 1 , 2. Psal. 25. 9 , 12. Joh. 16. 3. 1 Cor. 14. 38. 1 Joh. 2. 20. 28 2 Cor. 4. 3 , 4. Prov. 14. 6. 2 Cor. 2. 14 , 15 , 16. Deut. 17. 17 , 18. 2 Thess. 2. 9 , 10. Isa. 66. 4. 2 Thess. 2. 9 , 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Psal. 48. 11 , 12 , 13. Psal. 101. Psal. 122. Psal. 133. 2 Thess. 2. 1 Tim. 4. Rev. 13. Omenezádos pan comén . Pr. Hisp. Rev. 2. 5. Rev. 3. 13 , 14 , 15 , 16 , 17 , 18 , Euseb. Zech 2. 1. Rev. 11. 1. 2 Tim. 3. 15 , 16 , 17. Isa. 8. 20. 2 Pet. 1. 19 , 20. No prophesie is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but generally applicable to all ages . Rom. 13. 5 , 6. Like the Atabantes , that fiercely shoot their Arrows at the Sun , for scorching of them . Plinius . Plutarch See Bellarm. Stapleton . Stcuch . Gretzer . Gordon . Becan . &c. Veritas magna & praevalebit . Curvata resurget . Plin. Diosc . * In the great Parliament . 2 Thess. 2. 13. Rom. 8. 28 , 29 , 30 , 31 , 32 , 33 , 34 , &c. 2 Cor. 10. 5. Eph. 5. 8. 2 Chron. 15. 6 , 7 , 8. Zech. 4. 10. 2 Chron. 19. 7 , 8 , 9 , 10 , 11. Notes for div A85986e-13420 1 Cor. 14. 9 , 10. Rom. 14. 17. Gal. 6. 1 , 2 , 4. Act. 18. 18. Act. 21. 23 , 24. 1 Cor. 10. 1 , 2 , 3 , 4 , &c. Coloss. 2. 14. John 19. 30. Act. 25. 21 , 22 , 23 , 24. Gal. 2. 11. Act. 15. * In the beginning of Decem. 1656. Prov. 26. 4 , 5. Tit. Liv. Flor. Josh. 6. 20. Hebr. 11. 30.