THE CIVIL MAGISTRATE'S POWER In matters of Religion Modestly Debated, Impartially Stated according to the Bounds and Grounds of Scripture, And Answer returned to those Objections against the same which seem to have any weight in them.  
TOGETHER WITH A Brief Answer to a certain Slanderous Pamphlet called Ill News from New-England; or, A Narrative of New-englands' Persecution.  
By JOHN CLARK of Road-Iland, Physician.  
By Thomas Cobbet Teacher of the Church at Lynne in New-England.  
Take us the foxes, the little foxes which spoil the vines, etc. Cant. 2. 15.  
Rulers are not a terror to good works, but to the evil, etc. Rom. 13. 3.  
This Treatise concerning the Christian Magistrates Power, and the exerting thereof ' in, and about matters of Religion, written with much zeal and judgement by Mr. Cobbet of New-England, I do allow to be printed, as being very profitable for these times.  
Feb. 7th. 1652. Obadiah Sedgwick.  
LONDON, Printed by W. Wilson for Philemon Stephens at the Gilded Lion in Paul's Churchyard. 1652.   

TO THE RIGHT HONOURABLE OLIVER CROMWELL, Captain General of all the Forces of the Commonwealths of England, Scotland, and Ireland, Grace, Mercy, and Peace be multiplied.  
THrice noble Sir, whom not Man alone hath honoured with greatest dignity of highest Military Command, but the God of Glory also hath dignified, as with peculiar Interests in his special Grace and Favour in Jesus Christ, and with an abundant measure of the saving Graces of his blessed Spirit, so with a glorious and prosperous success in all your weighty undertake; let it not seem overmuch boldness in me who am a stranger to you by face, that I send forth this following Discourse into the world, under the shadow of your Lordship's Name. It seemeth, according to our best intelligence here, that the subject of this Discourse, beginning to grow the great controversal business of these polemic times, your Honour, with some other of the Lords Worthies in England, have expressed some desire of yours, that something might be spoken thereunto: Now I having begun to do something that way formerly, and (though the most unworthy of any such respect from such choice Favourites of the Lord) being often moved by some of our honoured Magistrates, and reverend Elders here, to present it to public view, I began to conclude, that it might be now seasonable, so to do; And although I were a very babe in comparison of others, for abilities and wisdom to manage so weighty a cause of the Lord; yet I remembered him that said, Out of the mouths of babes and sucklings thou hast ordained strength, that thou mightest still the voice of the enemy and the avenger; so that I was encouraged, not alone to put forth this discourse, but to make use of your Lordship's Name therein. Besides, we receiving certain information (Renowned Worthy) of your dear respects to the Churches here, as also to our Civil State (which I trust New-England doth not, nor ever will forget) even your cordial appearing for us, who are so much subject to the reproach of tongues at so great a distance, together with your charitable & frequent expressions of the good opinion you have of us; This also (Right Honourable) the rather moved me, as a Member of this Polity, even in way of Gratitude, to dedicate to your Excellency this Apology for Civil Christ an Governments, why they ought, in their Civil, and Political way, to restrain and punish abuses and enormities, even in matters of the Lord & of the Church. You (truly noble, and valiant Sir) have quit yourself like a man of God, in managing your Military weapons, in defence of the Civil State in England, against all opposers of them, for their exemplary acts of Justice, which they did, both upon delinquent Statesmen, and (as they are called) Churchmen too; even the Prelates, and their retinue: Yea you have to your utmost, in your Military way, managed that cause, at first covenanted by the State, which was, not alone the bringing of all sorts of Delinquents to their condign punishment, but the reforming of matters of Religion in Engl according to the Word of God, & the pattern of the purest Churches: wherefore (right worthy Sir) what you have fought so many bloody battles for in the field, now stand courageously, and plead stoutly for it in peace. Israel's General Joshuah was not more famous for his prowess & victories over the Canaanites in the field, than for his care of settling Religion in the people, adding to God's mind, when the War was ended; witness those memorable passages that way, recorded Josh. 23. & chap. 24. King David is renowned for the like care, who after the inhabitants of the land were given into his hand, and the land was subdued before the Lord and his people, 1 Chr. 22. 14. Now (saith he) set your hearts and souls to seek the Lord your God, and arise and build his Sanctuary, etc. And chap. 27. he gathereth the chief Civil and Military Commanders before him, and ver. 8. he chargeth them all (in their several places, callings, and conditions) to keep, and seek for all the Commandments of God; and he joineth with him, in special, the chief Commanders of the Army, in a Civil way, to help on the Work of Religion, and of the Church, mentioned 1 Chr. 25. 1, etc. Let not therefore the least thought arise in your Noble breast (Right honourable Sir) that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you to meddle in such matters, or to maintain things of that nature: But let Holiness, and the defence and maintenance thereof, be written upon your horse. bridle, as it will be upon theirs whose Conversion we are even waiting for, Zach. 14. 20. Who will be presently up in arms for Christ and his cause, against which they were so long hardened. That returning Shulamites Portraiture is represented by the company of two Armies, Cant. 6. last; of whom more also is spoken, Zac 12. 5, 6, 7, 8. Jesus Christ himself is represented as the General of the Field, and owning the godly Soldiery as his Army, who, in a cause of Religion, shall, by the dint of the sword, be instruments to bring Antichrist and his Abettors to their deserved ruin, Rev. 17. & chap. 19 Yea, but could not Jesus Christ destroy them by his own immediate hand, and is not his Truth and Word of force to overthrow all that is contrary to it? Yea verily, yet is it the will and pleasure of Jesus Christ, by humane, external, forcible means, to restrain, and punish such offenders in matters of Religion; wherefore, neither the State, nor Soldiery of England, have any cause to repent of their Covenant Engagements, in their several respective ways, to endeavour the bringing it about, that Religion there may be reform according to the Word of God, and the best patterns of the purest Churches. Nor hath the State of England any cause to retract any wholesome penal Laws which they have made the 2. of May 48. or since, against so many blasphemous, and false Doctrines, and corrupt Practices, in matters of Religion, mentioned in those several worthy Laws. Nor hath either State or Soldiery any cause to condemn their own renowned acts of Zeal for the Lord, in some exemplary punishments which accordingly they have already inflicted upon some persons for such like offences; but they shall assuredly find it good, to be always zealous in a good thing. And as they have begun to show themselves, to be indeed with Christ, and not against him, so to continue, and go on, in despite of all false, or malignant spirits or tongues. And as for you (most Noble Sir) who in your Military way, have had so many Military disputes for the Causes of the Lord, if it be vile to be for Jesus Christ, be you yet more vile, only still keeping (as through Grace you have done hitherto) low in your own eyes; so shall you at length, after you have stood, and in your way also have fought for Christ and his Cause, come to receive that incorruptible Crown of Righteousness, which the Lord the righteous Judge shall give you at that day; and not to you only, but to all those which love his appearing: Which shall be ever his prayer who is, Sir,  
Lynne in New-Engl. this 4th of the 8th 52. Your Excellencies humbly devoted Servant, THOMAS COBBET.   

To the Reader.  
CHristian and Courteous Reader, thou canst not but see (if thou wisely observest the designs now on foot in these last and perilous days) that Satan being disturbed, and in a manner dethroned from his so large Dominions, possessed under him by his eldest son, the Great Antichrist, he is now stirring up many petty Antichrists, who being in pretence for Christ, do some way or other oppose and undermine Christ in his Person, Titles, Offices, or Truths: And surely, It is none of the least amongst those renowned Titles of his, that he is King of Kings, and Lord of Lords; he, under, and for whom, higher Civil powers do, and must rule. That Great Antichrists masterpiece was, in the first place, to ham-string Civil powers from having any thing to do in matters of Religion, or of the Church, further than as servants, and indeed vassals, unto the Pope, as visible Head of the Church, or to the Mother Church of Rome, or at least to Church, Councils and Synods, to execute only their Decrees and Laws: But since that Civil powers have broken those cursed bonds of Antichrist, and shook off that tyrannical yoke of that man of sin, and have through grace seen it their approved dignity from the Lord, and duty to him, to improve their Civil Authority to the utmost, against that man of sin, and all his usurpations and inventions, Satan stirreth up others to prosecute the same design, insubstance, albeit, under more specious pretences, even to despoil Civil powers of that which is their glory and crown, even as Civil powers, to serve the Lord Jesus, their Lord, and to improve their Authority, to establish his Laws and Government only, within their jurisdictions, and to root out whatsoever opposeth, and undermineth the same. The Devil's name is Belial, one without yoke, at least, in his desire and endeavour, and he breatheth that masterless, licentious spirit in such as he effectually worketh. They were children of Belial, that said of Saul, 1 Sam. 10. 27. How shall this man save us? and they despised him, and brought him no presents; thence that Spirit and Speech of theirs of old, Psal. 12. Our tongues are our own, who is Lord over us? we will maintain, hold and say what we please, without control from any; this Spirit was in Corah and his Company, who at once contemned and condemned those two main Ordinances of God, Magistracy and Ministry; they were Levellers, they would have none in office above others, in the Commonwealth or in the Church. Num. 16. 3. They gather against Moses and Aaron saying unto them, ye take too much upon you, seeing all the Congregation is holy, every one of them, and the Lord is among them, wherefore then lift you up yourselves above the Congregation of the Lord? the self same spirit, Judas saith, shall be in some licentious Preachers, and professors, who shall turn the grace of God into wantonness, Judas 4. Walk after their own lusts, ver. 16. and ver. 8. Despise dominion, and speak evil of dignities; namely, not so much of persons in Office, in Church or Commonwealth, as of their very Offices; and ver. 11. They perish in the gainsaying of ●ore; these have Corahs' speeches up, in substance; what, are not all the Lords people Saints, and must one Saint be so much above another? are they not all one in Christ Jesus? is not the Lord among them as their only Lord, Judge, King, and Lawgiver; and must they have any other? of these also, Peter, another witness testifieth, 2 Pet. 2. 1. There were false Prophets among the people, even as there shall be false teachers among you, who shall privily bring in pernicious Heresies; and ver. 10. some of their black marks are; that they despise Government Civil or Ecclesiastical, Presumptuous are they, selfwilled, they are not afraid to speak evil of Dignities, and ver. 19 they promise (their fellows) Liberty, they themselves are the servants of corruption, Seducers and erring spirits; they know well enough, that under Christ, there is no ordinary means left, to restrain and punish their extravagancies, but Government in Church and Commonwealth, therefore it is wont to be a constant concomitant of Error and Heresy, to become a back friend to Magistracy and Ministry, to civil Jurisdiction, and to Church Discipline; common experience in these days witnesseth this; when Magistracy and Ministry both are either wholly cried down, by too many erring spirits, or so enervated and despoiled of their proper worth and power, by others, that they have little left but the bare title and name of such; if the Magistrate be allowed by some, his power in matters of the second Table▪ yet the other half of his political power in matters of the first Table, he may not assume. Religious States may not, they think in wisdom, tolerate State errors and the ventings of them; but if dangerous errors in Religion are scattered and spread, they must let them alone. As if civil maxims were more near and dear to Christ, under whom Magistrates rule, than the matters of his own sacred truth; or that matters in politics, were more blissful or fatal to their Christian subjects, than those in Religion, or that Christian regulated Magistrates should leave that at a lose end, (even matter of sound doctrine) which is the very bond of Christian societies under their power; bodily murderers they will yield, must be capitally punished, but if the Wine of Intoxicating and Infatuating doctrine of error, vented and broached by corrupt members of 
Deut, 32. 33.  the Church, be the Poison of Dragons and venom of Asps; if whosoever eateth of those Cockatrice Eggs which they hatch, dyeth, spiritually; if they commit a thousand soul murders, yet 
Isa 59 5.  who must say, why do you thus; unclean practices respecting the flesh, may be punished, but unclean spirits and doctrines must be suffered in the Land; they would not have such as rob and spoil others of their goods, escape; but it's no matter what havoc any make of Church Ordinances, Privileges, and Liberties, by any Tenants of theirs: If they rob us of the Law, and the Prophets, and take away a great part of the holy Scriptures, which was all given by Divine Inspiration, and is profitable for Doctrine, for Reproof, for 
Isa. 49. 23. & 3. 7. Rom. 13. 3, 4.  Correction, for Instruction in Righteousness; or if they plunder and strip us of the office, Political power, and care of the Churches Civil Nurse-fathers', Physicians, and Shepherds, for their best good, none must punish them for such like outrages. And if at a dead lift, Magistratical power, be, with much ado permitted to come within the range and reach of the first Table, yet they will have it under so short a tether, and lay such strong chains and heavy bolts upon it, that it's there rather as in its prison, than any way as in its privileged place; they shall be permitted to punish Witches, Sorcerers, and Enchanters, else say they, what mischiefs will befall our Estates, Families, and Bodies? But as for those good, those white Witches, that out of pretence of conscience, bewitch souls 
Gal. 3. 1, etc.  to death, by their enchanting doctrines, let not Civil powers meddle with them. Men of our times, will not speak these, in so many words; but in their tenants and practices, they speak in effect as much. But good Reader, be thou beware of such false Prophets, that come in sheep's clothing; will carry it towards thee, as fruitful and 
Matth. 7. 15.  spiritual Christians, as humble, meek, gentle, harmless, selfdenying, mortified persons, for a season, till they have attained their ends; will tell thee, it is new light, what the Spirit revealeth to them; it is the tenderness of their consciences, which maketh them scruple such and such things, which others have long held, etc. And all this while, they are inwardly ravening wolves. I hope, pious Reader, I speak to one who yet hath an ear open to hear what may be spoken in the defence of that truth so much questioned and opposed now adays: That the Lord hath not left Christian regulated Civil Commonwealths, without their respective ways of Authoritative Redress of such like mischiefs in Religion; for which end, read and consider (in thy retiring hours and times) this little Treatise, and the Lord give thee understanding in all things.  
Thine in Christ Jesus, Tho. Cobbet.   

The Method and scope of the ensuing Discourse concerning the Civil Magistrates Power in matters of RELIGION.  


By way of Introduction, THe example of our Head Jesus Christ (john 2. 13. ad 17. who made it one of his first works to reform matters amiss in Religion) is opened and applied in many pious and seasonable observations. pag. 1. ad 6.  
That this act of Christ is presidential and imitable, according to the judgements of the Godly Learned Pareus, Bullinger, Tossanus, Marlorate, Dyke, Ainsworth, Musculus, Suecanus, and Beza. pag. 6. ad 9  
2. Objections answered. pag. 9 ad 12.  
The Thesis and Position propounded to be cleared is this, That Corruptions in Religion outwardly breaking forth and expressed, may, yea and must be restrained and punished, by such as are thereunto called. pag. 12.  
In handling whereof, the Author first propoundeth some  
1. Distinctions. pag. 12.  
2. Some Conclusions about it are laid down  
1. Negatively, what may not be done this way. pag. 13. ad 16.  
2. Positively, what may and must. pag. 16  
3. The main Assertion is explained. pag. 16, 17.  
And proved by Seven Reasons grounded upon Scriptures. pag. 17. ad 34.  
Five Corollaries or Instructions drawn from the Premises.  
1. The first is by way of Refutation and Answer to sundry Objections, tending to undermine the Cocrcive Power of the Civil Magistrate in matters of Religion. pag. 35. ad 46.  
2. The second Instruction chargeth Rulers with the Duty of Endeavouring the exact knowledge of God's law, word, and rules. pag. 46.  
3. The Third Instruction or inference from the premises, That then the Highest Civil Authority are to make Coercive Laws about matters of Religion. pag. 46.  
Touching this particular, The Author distinguisheth,  
1. Of Civil Magistrates. pag. 47, 48.  
2. Of Kingdoms or Commonwealths, in which they rule. pag. 49.  
3. Of Legislative power in matters of Religion. p. 49.  
4. Of Laws about Religion. pag. 50.  
Conclusions are laid down about this weighty matter,  
1. Negatively, pag. 51. ad 54. where it is proved that humane laws, formally and as such, cannot bind the conscience.  
2. Positively.  
Positive Conclusions about this Nomothetique power are sour.  
1. That Political Laws, properly such, may be made about matters of Religion: pag. 54.  
This Conclusion is confirmed by seven Reasons. pag. 54. ad 58.  
4. Objections against this Conclusion are answered. pag. 58. ad 67  
2. Conclusion, That in doubtful matters, Ecclesiastical Assemblies are to be called, whose Counsels unto the Magistrate are Ecclesiastically Authoritative. pag. 67.  
3. Conclusion, Civil Magistrates are to call upon Ministers to expound the whole Counsel of God. pag. 68  
4. Conclusion, Civil Authority must establish their Laws with the consent of their people or their representatives. p. 68  
4. A fourth Instruction from the Premises,— Then are the Civil Authority in their Political way to Judge, which things acted by the outward man in cases of Religion are contrary to the word, and which are not. pag. 70.  
For further clearing of this from all gainsayers,  
1. Some distinctions are laid down. pag. 71. 72.  
2. The Conclusion is stated and cautioned pag. 73.  
3. Five Reasons for proof thereof, and the Objections against them answered. pag. 73. ad 82.  
5. The last instruction from the premises— Then are not persons to be left to the liberty of their own Judgements or consciences. pag. 82.  
For the better clearing of this weighty Conclusion so many ways opposed now adays,  
1. Some distinctions about it are propounded, and Rom. 14. 3. etc. cleared. pag. 82. ad 86.  
2. The Conclusion is stated against a set fixed Toleration, and proved by 10. Reasons from Scripture, all which are vindicated from the several Objections against them. pag. 86. ad fin.     

Errata.  
In the Epistle Dedicatory pag. 4. line first add cor.  
pag. 29. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
pag. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
p. 32. for 1 John 14. 1. read 1 John 1. 14.  
This Treatise concerning the Christian Magistrates Power, and the exerting thereof, in, and about matters of Religion, written with much zeal and judgement by Mr. Cobbet of New-England, I do allow to be Printed, as being very profitable for these times.  
Feb. 7th. 1652. OBADIAH SEDGWICK.   

A Discourse concerning the Nature and Latitude of Civil Powers in matters of Religion.  
IF ever it were a time, wherein the Zeal of God's house should burn in the hearts of the sincere members of Jesus Christ; or if ever the Lord called for the flaming forth of that holy fire, in their zealous expressions and actions (according to their several places and callings) in way of vindication of the Lords abused Name, Truth, Ordinances and Ways, surely this is that time; when under pretence of Spiritual Light, so much hellish darkness beginneth to overspread the face of the Churches of Christ. Wherefore before that I do enter upon the main point which I intent in this Discourse, I shall first present a memorable example, of such holy zeal in our Head Jesus Christ▪ to the Intent, that such of his Members, who are by office and place most concerned therein, may in the fear of God wisely and seriously ponder, whether that holy Zeal which was in Jesus Christ, as in a Wellhead, and is doubtless (in their measures) derived to them also, should not now be more abundantly exerted and exercised that way.  
The example I intent is recorded in Joh. 2. 13, 14, 15, 16, 17. And jesus went up to Jerusalem. And found in the Temple those that sold oxen, and sheep, and Doves, and the changers of money, sitting. And when he had made a scourge of small cords, he drove them all out of the Temple, with the sheep and the oxen, and poured out the Changers money, and overthrew the tables. And said to them that sold Doves, Take these things hence, make not my Father's house an house of Merchandise. And his Disciples remembered that it was written, The zeal of thine house hath eaten me up. This History of Christ's purging the Temple, being the relation of one of his most glorious Acts, in which he put forth his hand in public view, after his most solemn entrance upon his great work: It is the more observable, and doth call for more than ordinary Improvement, by all such, whose property it is as Saints, to make narrow search into all the great Works, as of God a Creator, 
Psal. 111. 2.  so of Jesus Christ God-man their Redeemer: but especially by all such, whose duty it is by their office and place, to be Reformers of matters amiss in the house of the Lord. Twice at least (it is clear) Christ acts thus, once in the beginning of his Ministry, as John noteth in this Chapter: and another time towards the end thereof, as the other Evangelists show, Matth. 21. 8, 9, 10, 11, 12, 13. Mark 11. 15, 16, 17. Luke 19 37. to 47. Jesus Christ then when acting his public Ministry upon earth, he made it one of his first, so one of his last works to reform matters amiss in Religion. At first, buyers of oxen and sheep are outed the Temple; but at last, sellers too. At first Dovesellers are gently spoken to, to carry away their Truck, but at last their seats also are overthrown. Christ saith at first, you have made my Father's house an house of Merchandise; but at last, ye have made it a den of thiefs. He is then more severe at a second time, against such who reform not by his former check.  
If any inquire after the time when this was: It was immediately upon Christ's first coming to Jerusalem, after his solemn Initiation into his office, Joh. 2. 11, 12, 13. compared. If any ask what the occasion of this Act was, It is noted in that, he found in the Temple those that sold oxen, etc. if any would know in what manner he Acted; that also is expressed; with some he dealeth by blows; violently driving them out with his scourge made of small cords: so that the Instrument he maketh use of to correct them in such sort, is a whip or scourge: the materials thereof were small cords; namely, which those traders brought with their : with this scourge so made, he layeth on so violently, that he driveth out not so much the beasts, as the Beast-sellers also; he drove them all out, and the sheep and the oxen, or with the sheep and the oxen; which the Greek text cleareth, using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Beast-sellers, and money-changers. If any would demand the ground why Christ did thus: It is given partly in that himself spoke; Make not [my Father's house] an house of Merchandise. It was his Father's house which was so profaned and polluted; and he, as his son, is nearly concerned in it; and partly in that which the Spirit of God suggested seasonably to the Disciples from the Book of Psalms; The Zeal of thine house hath eaten me up.  
And now may not the Saints learn for their Instruction sundry things hence, which concern them also, even all of them in their several callings▪ especially those in higher place? Yes verily.  
From a more general Consideration of this history, as holding forth, the dealing of Jesus Christ, with sinners amongst his people: we may all note, that which godly Interpreters hint hence to us.  
As from this that is said, he found such and such, and dealt so with them:  
Learn first, That the sight and assured knowledge of sins acted, especially by persons pretending to Religion, it provoketh the Lord Jesus some way or other to express his deep displeasure against them.  
Secondly, that sometimes the Lord Jesus dealeth with sinners, and punisheth them in the very Act of sinning; as he scourged them here, which he took in the manner.  
From what is here said; he took small cords and made a whip thereof, even of the very Cords, which they sinfully abused to bring their  into a forbidden place for any such use:  
Learn, that sometimes the Lord Jesus maketh punishing scourges for sinners, even of the very instruments themselves, abused to sin.  
From the manner of Christ's dealing here, that with his whip he driveth out the beast-sellers, as the beasts, using them therein as their beasts; Learn that such as under the means of grace, grossly abuse and profane the same, they are of basest esteem in the sight of the Lord Jesus.  
Furthermore, these abuses were not without religious pretences of Scripture grounds: God had of old said, Deut. 14. 24. 25, 26. If the way be too long for thee, so that thou art not able to carry it, (namely, the tithe of their corn and firstlings of their flock which they were to eat before the Lord, v. 23.) Or if the place be too far from thee which the Lord thy God shall choose to set his name there: (which afterwards was Jerusalem and the Temple there) then shalt thou turn it into money, and bind up the money in thy hand, and shalt go to the place which the Lord thy God shall choose: And thou shalt bestow that money for whatsoever thy soul lusteth after, for Oxen or for sheep, etc. And thou shalt eat it before the Lord thy God, etc. It might therefore seem convenient to have the beasts at hand to be sold there where they were to be used; besides every one was to offer half a shekel after the shekel of the Sanctaurie, to make atonement for their souls; Exodus 30. 13, 14, 15. and were it not convenient to have some money changers, to have so many hundred thousand such like pieces in readiness for each one that needed them, who though they might have either greater or lesser pieces, yet possibly not such as weighed neither more nor less than half the shekel of the Sanctuary. But yet for all such pretended conveniences and seemingly good ends propounded, those abuses were so distasted and corrected by Jesus Christ: And may not all thence learn;  
1. That good ends propounded or pretended, cannot justify actions seemingly good, but really bad, nor exempt the Actors of them from the check and scourge of Jesus Christ?  
Secondly, that such are in special wise distasted and detested by the Lord Jesus, who under religious pretences corrupt Religion.  
From the ground expressed which moved Christ to do thus, in that through their covetousness his Father's house designed to holy ends and uses, is perverted to common and profane uses: Learn:  
1. That worldliness or covetousness is, and hath ever been wont to be the common inlet of corruptions in Religion, whatsoever they pretended for this Temple trading, the gain of their merchandise is intended.  
2. That worldly and covetous professors of Religion are of vile account with Jesus Christ; he whippeth them as he doth their beasts out of the Temple. From this History considered with more special reference to Reformation of things amiss in the Lord's house; and therein from the circumstance of the time when Jesus Christ acted thus in way of purging the Temple even upon his first solemn coming into public view at Jerusalem, after his actual entrance upon his public work: may not we learn,  
That Reformation of things amiss in Religion are very speedily, and as in the first place to be set about, by such as are thereto called of God?  
From the occasion of what Christ here did, he found matters at so bad a pass in the Temple: may not we learn  
1. That corruptions in matters of Religion are very apt to creep into true Churches, and being once let in, to be connived at, and tolerated? These abuses were of long standing, and notwithstanding those whose charge it was to have looked better to it, yet Christ when he came into the Temple, he findeth such corruptions there.  
2. That when such as are called to redress things amiss in religion, do grossly neglect their duty therein; the Lord himself is wont some way or other to put forth his hand, in purging out the same, when the Priests rather further then hinder these corruptions, and civil authority suffered the same to continue; then cometh Jesus Christ with his whip and purgeth the Temple.  
From the manner of Christ's purging the Temple: Learn;  
1. That Church Reformers work, may in some particulars thereof be sometimes despicable, but yet is never disdained by persons truly gracious. Christ with his own hand refuseth not to gather up small cords to make a whip of them, and with it to drive out men and beasts out of the Temple. Reformers work is in Scripture language, Refiners, Fuller's, Hedgers, Vinedressers, Shepherds, Sink-cleansers work, yet very acceptable to Godly ones.  
2. That Reformations of things amiss in Religion, are to be carried on with expressions of greatest indignation and distaste, as of the abuses themselves, so of the instruments, and of the appurtenances thereof, hence Jesus Christ used a scourge: hence such distaste of his expressed against the very Oxen and Sheep so abused: hence also his overthrowing the money-changers tables, and pouring their money upon the ground. Besides the use of Christ's whip was both an outward means of forcible restraint and punishment of these abuses in Religion; and that in respect to persons themselves, who were chief actors therein; for Christ violently drove out them also with his whip; and therefore Matthew relating this act of Christ as renewed a second time, Matth. 21. 12, 13. He only mentioneth Christ's casting out both all them that sold, and all them that bought in the Temple; and the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used there and here denoteth some special violence, he cast them out as a stone out of a sling, the word is oft used in Scripture to express some violent way of dealing. It's frequently used in Matthew, Chapter 8. and 9 and 10. and 12. for casting out of Devils; It's used for casting out the unprepared guest into outer darkness, Matthew 22. 13. and for casting out the unprofitable servant, Matthew 25. 30. and for casting out the bondwoman and her son, Gal. 4. 30. and for expelling of Paul and Barnabas, Acts 13. 50. etc. And may not this Act of Jesus Christ thus forcibly restraining and punishing these abuses in persons manifestly guilty thereof, afford this instruction also, as clearly deducible thence?  
That corruptions in religion, outwardly breaking forth, and expressed, they may, yea, and must be restrained and punished by such as are thereunto called.  
Now this being a point of much weight, and (albeit abundantly attested and confirmed by Scripture) yet now adays too too much disrelished and opposed, I shall God willing propound it to further consideration and disquisition. Only before I leave this considerable and memorable example of Christ's zeal this way; It will not be amiss to set down the judgements of sundry godly learned writers touching the way and respect wherein it may be said Christ did act thus, and how fare forth this Act herein is presidential or imitable.  
Pareus upon Matthew 21. 12, 13. (where the second time of Christ's purging the Temple is recorded) saith, This example cannot be drawn into imitation by every private man, because they can in no wise say, that the Temple is their house; but such to whom the house of God is given and commended by virtue of their Office: As are Princes, and Pastors, and Governors of the Church, who as they are to govern the Church according to the word, so also in case of abuses creeping in, should they reform the sin; only according to the word.  
Bullinger upon the same place, having said that Christ did thus as a King, and as an high Priest, etc. He would have that noted; lest every private man should think it lawful for him to do the like, etc. And because God hath not armed every one's hand, private persons, and such as are not in public authority, are rather to oppose it with their tongue, and to sigh and cry before the Lord till he afford remedy thereof: he denieth it as imitable by private, but yields it as imitable by such as are in public authority.  
D. Tossavus (in loc.) It may be demanded saith he, whether it be not enough to purge the Temple or Church from corruptions by word and doctrine, and why Christ did it by fact also, and by any force? It is answered, saith he, that by this example is showed that abuses even in externals are by all means to be reform; in which matter godly Magistrates are to lend their help to the Ministers, that as they by preaching, so Magistrates may even by external repurgation remove those things which are repugnant to the regular worship of God. But as for that Christ did, it appertaineth not so much to his Priestly Office, as to his Kingly.  
Marlorate (on the place) from this that Christ as well by fact, as word, casteth out Temple abuses; saith, They are hence taught, who have received authority from God in the Church, how they ought by work as well as word to purge the Church▪ Although they know the corruptions, as superstition, idolatry and such like have taken deep rooting in the hearts of the wicked. For therefore hath the Lord armed their hands, that they might take chief care of his worship.  
Master Dyke writing upon this fact of Christ's purging the Temple, and having declared how this fact of Christ was not imitable, as Christ did thus as the Son of God; he propoundeth this question, how far forth this fact of Christ is imitable.  
And Ainsworth▪ mwn are either public persons or private; public either in the Magistracy, or in the Ministry; As for Magistrates, they being Christ's Vicegerents (as God) in special manner, the imitation of this fact belongeth to them; For God hath given them the sword, not to let it lie rusting in the scabbard but to strike, and he hath put the whip into their hands to scourge withal, etc. Then he showeth how Ministers in their way of preaching are to do thus, and then how private men in their way of prayer and sigh (but not by other violence) are to be doing this way.  
Musculus upon john 2d. 13. 14. 15. 16. 17. upon that; he found in the Temple, as soon as Christ came into the city, (saith he) he visiteth the Temple. This should be the first care of all godly ones, not of Pastors only, but of all Magistrates whatsoever, that the Kingdom and worship of God be sought after. And upon that, and when he had made a scourge of small cords, he cast them all out together with the Sheep and the Oxen; he observeth we see by this fact of Christ how distasteful they are, and how unsufferable in the Church, who under pretence of divine worship exercise merchandise. Doubtless there were many other crimes, by which God was commonly provoked; and yet we read not that Christ used like severity against them; but forthwith he casteth this loathsome plague of such Merchandise out of the Temple. Who seethe not hence that those things which concern the Glory and Worship of God are not alone before all other things, but with greatest severity to be purged away, and that not without cause, since in these sin is committed against the first Table, and under pretence of Divine worship, service is done to the Devil and to worldly lusts; and beside the plague which ariseth here spreadeth into the whole body more speedily and dangerously then can be imagined. Again, let such who would have nothing done in a compulsive way against Idolaters and corrupters of God's worship in the Church, but think such as do evil are to be entreated willingly to desist: let such answer, Why Christ did not here do thus; why he did not meekly request these merchants to carry their Oxen and Sheep, and money out of the Temple; None say they are by force to be compelled to godliness; be it so, but are they not by force to be restrained, yea and driven away, who exercise gainful trades in the Temple; what shall we say that Christ here sinned? God forbidden! he compelled them not to Piety, yet he casteth that merchandise out of the Temple. Furthermore, they have hence ground to change their opinion who teach, that external evils in the Church, are not to be taken away, unless they be first taken out of men's hearts? for according to this Doctrine, Christ should first have cast that inward evil of covetousness out of the Jews hearts, and then have cast them out of the Temple; but we see it quite otherwise in what Christ did here, he cast these merchants out of the Temple, although they kept their covetousness still in their hearts: giving hence an example, whereby he might teach us, that public evil is not to be suffered in the Church, although it cannot be rooted out of men's hearts. If any reply, It is but vain to remove it out of the Church, if it be not removed out of the hearts of men; surely (saith he) Christ knew this well enough, yet he did his office, having made a scourge, he hunted these dogs out of the Temple.  
Snecanus in his Tract de Magistratu, he maketh use of this example of Christ's purging the Temple with a scourge in his hand, to prove the Magistrates power now under the Gospel, in matters of both tables.  
Beza in his Tract de haereticis à Magistratu puniendis saith; In or by what right did Christ twice take the Whip in hand? both John 2. 14. and Matth. 21. 12, 13. by what right did Peter kill Ananias and Sapphira? by what right did Paul strike Elimas' blind? what? by that of the Ecclesiastical Ministry? surely no, unless you would confound the Jurisdictions; therefore by the right of the Civil Magistrate: for there is no third. Yet I acknowledge this power put forth by Ministers of the Word, was in them extraordinary, and the manner of exercising it after a sort divine: but I prove, that though the Lord doth not always make use of the help of the Magistrates, yet in all ages, he doth make use of the Power whereof the Magistrate is the only ordinary Minister, according as himself seethe it meet, for the preservation of his Church.  

Now than if any object against this example as Imitable; because Object. 1 Christ did this as God, or at least as the Messiah.   

It is answered, first, That Civil Rulers are Christ's Vicegerents, Answ. 1 considered as God; and are therefore called gods, Psal. 82. 1, 6. and said to judge for God, 2 Chron. 19 6. and called the Ministers of God, Rom. 13. 4. the ordinary public Avengers who are to take vengeance; namely in God's stead, to whom alone vengeance doth belong: so are they Christ's Vicegerents as Mediator: as one that hath all power committed to him in earth, as well as heaven, Matth. 28. 18. and from him therefore as political head of his people, Magistrate's power on earth must come, Prov. 8. 15, 16. by me (saith the essential wisdom of God) Princes rule: hence called King of kings, and Lord of lords, 1 Tim. 1. 16, 17. Rev. 19 16. yea he maketh Civil Rulers nursing Fathers and Mothers to his Church, and so committeth his Church which 
Esay 49. 23. 1 Tim. 3. 15.  is his house, into their hands, as those, who in their civil officed way, are every way to further its welfare. What Christ did here immediately, as an act appertaining to his Sovereignty, to purge out Church corruptions, he now doth by his Vicegerents hands, mediately.  
Secondly, It is answered; he that was God and man, who acted did act thus in a mixed way, not only as God, but partly also as Man: as man he gathered up the small cords, as man he twisted them, and made a scourge of them; as man he laid on with his bodily hand in such sort, as thereby to drive the beast-sellers out of the Temple: herein therefore imitable, in such mere humane acts, by men of place. Like acts for substance, were put forth by David, a man of place, (before Christ's coming in the flesh) and if typical in David, yet verified partly in Christ as the son of David; and so as man. Yea the reason here suggested by the Holy Ghost to the Disciples, as justifying Christ's act, namely the zeal of God's house, Joh. 2. 17. it must needs be yielded to be an apt, and just reason suitable to the act: as the reason therefore is appliable to Christ as man, the Antitype, even as it was to David the type: so is the Act grounded upon that reason, and justified by it, in the same way appliable to the Antitype Christ, as to the type David. Christ could have cast out these out of the Temple, by a word of his mouth, as he did cast Devils out of living temples, of his people's bodies: or as he cast down those who came to take him, Joh. 18. or he could by a Judicial cord have punished them spiritually; as when he bid them fillip the measure of their father's sins, Matth. 23. 32. but he chose to act in such a humane way, imitable by others thereunto called.   

Secondly, If any object that it was extraordinary in Christ as Object. 2 man, then to restrain, or punish abuses in Religion, in any forcible and corporal way.   

I answer, Admit it were so, 1. Yet at least the act itself of such Answ. outward restraint and punishment of abuses in Religion, must needs be in itself, that whereon the Image of Christ's zeal is enstamped; that which is in itself good, and allowed of God in special wise; (for else Christ could not at all have acted thus, without sin,) and if in itself it be of that nature, why not imitable by such as are thereto called of God, to do that in an ordinary way, which he did in an extraordinary.  
Secondly, Be it that it were extraordinary in Christ as man, to act thus; so was Phinehas his act of kill Zimri and Cosbi, Numb. 25. 7, 8. and samuel's, in hewing Agag in pieces, 1 Sam. 15. 33. and Elijahs slaughter which he made among Baal's Priests, 1 King. 18. 40. yet it must be yielded, that there must be some, who by office might, and should, in an ordinary way, have punished such filthiness, murders, or Idolatries; the Lord not using to stir up any, to an extraordinary way, to do any such like acts, but in the defect of acts of ordinary power: and so here; the same Spirit which stirred up them to supply that defect of the acting of ordinary power, by extraordinary motions and acts; did also stir up Jesus Christ, in an extraordinary way, to restrain and punish these corruptions in Religion, which the present Civil power, in duty unto the Lord, as his Ministers, aught to have restrained and punished; and so to have revenged the Indignity therein done to the Lord, whose house was so profaned. According to that Rom. 13. 4. but they failing in their duty this way, the same Spirit of zeal that stirred up David his type, in the corrupter times of Saul, to be vindicating such indignities against the Lord, stirred up Christ his Antitype, to do like work for substance, in those corrupter times, upon which he was cast. Nor was this an extraordinary supply of the defect of ordinary Ministerial and Priestly power, considered as Priestly and Ministerial: for what had they to do, as such, with external and corporal restraint, and punishment, in any ordinary way: in that way, if Peter use the sword, he must perish by it, Matth. 26. 52. but it must needs be a supply of the defect of Magistratical power, which in an ordinary way, maketh use of the sword, or whip, or like instruments of corporeal punishment, and vengeance, Rom. 13. 4. rather then such like abuses in Religion shall not be, in an external coercive way, kerbed and punished, Jesus Christ himself will do something extraordinary to supply that defect. So far is that from being Mosaical, Jewish, and much less tyrannical work, outwardly to restrain and punish such abuses in Religion, for which yet conscience to the Word might be pretended, (as that Law Deut. 14. 24. 25, 26. might be for these) that Jesus Christ thought it fit to become himself, to put forth his hand, to so good and blessed a Work, when those whose duty it was to do it, would not discharge their trust.  
And now having thus far waded, to find out some part of God's Counsel, in this famous History of Christ's purging the Temple; I shall leave the same to the Judgement of the godly wise.  
The Thesis and Position, which I shall propound to be cleared and confirmed from the Scriptures, shall be that, which before I hinted, namely,  
That Corruptions in Religion, outwardly breaking forth and expressed, may, yea and must be restrained and punished, by such as are called thereunto.  
Now for the better Handling, and the more full discovery of the truth of this point; we shall first propound some distinctions. 2. Lay down some conclusions about it. 3. Confirm the point from Scripture. 4. Draw three or four Corollaries thence.  
Touching the first.  
1. Corruptions in Religion are either Dogmatical, or Practical. And these again, are either such as are more gross, and strike at the very fundamentals, or vitals of Religion, whether directly or collaterally; or such as are of a more circumstantial and lighter nature.  
Again; Corruptions in Religion, are either such as are secretly taken up, and embraced, and so kept close in the minds and hearts of persons; or such as come under man's ken and view: being outwardly expressed in word, writing, Action, or the like. And these again which come thus into open view, are either such as are held forth with meekness, peaceableness, and real expressions of cordial readiness to lay them aside, and reform them, upon better information; or such as are carried on in any insolent, and turbulent way; or with expressions of contempt of Civil, or Church order.  
2. Restraint and punishment of these, is, either that which is merely and immediately divine, or that which is mixed, partly divine, partly humane, in respect either of the agent, or manner of Acting; or that which is properly in the nature of the act, person, and manner of Acting, Humane. And this is either Political, which is carried on in a civil way, and by political means; or Ecclesiastical, which is carried on in a Church way, and by Ecclesiastical means.  
3. A Call of God, to restrain and punish abuses, is, either immediately Divine, as when by divine vision, revelation, prophecy, inspiration, instinct, and the like: or that which is mediately divine, in respect of God the Author, but immediately humane, in respect of man designing and inviting.  
Now let us in the second place lay down some Conclusions: 1. Negatively; what may not be done this way. 2. Affirmatively; what may and must.  
In a negative way we say.  
1. No private person now, in these days, under any pretence whatsoever, may take upon him to restrain and punish Corruptions in Religion, in those who are not under his personal charge. Calls which are immediately Divine, are now ceased; men are now to look for a call from man; and by man to act in way of restraining and punishing the faults of others which are not under them, either as Parents, Guardians, Masters, Tutors, or the like. It is rash zeal; zeal without knowledge, to do any thing that way, without the bounds of ones particular calling; in the limits whereof, every one should abide with God, 1 Cor. 7. 20, 24. It tendeth to confusion in Churches and Commonwealths; and God is no Author of that, 1 Cor. 14. 33.  
In those days, when God was pleased to give forth sometimes extraordinary Calls to such work: yet those zealous Levites await their call from him, whose proper work it was, in a forcible and corporal way, to punish such abuses; even from Moses the Magistrate, Exod. 32. 26, 27, 28. and Deut. 33. 9 compared. Uzzahs' sad punishment by the Lord (even in those days) for putting forth his hand to stay the Ark from falling, having not a call thereunto, 1 Chron. 13. 9, 10. is of public Admonition to all of us, to take heed we break not the bounds of our calling this way; out of a pretence to preserve Religion from Injuries: he that so useth the sword, shall perish by it, Matth. 26. 52, 53.  
2. No Civil Authority whatsoever, nor persons thereto called, 
Conclus. 2.  may, as persons in Civil Authority, curb or punish abuses in Religion, in any Ecclesiastical manner, or by means properly Ecclesiastical; as excommunication or the like. What he who is a godly Ruler may do, considered as a member of a particular visible Church, with joint concurrence of the Church whereof he is a member, is another case. Christ never gave the power of the keys, to any Civil Common Wealths or Kingdoms, as Civil Societies: but to his Church, as an Ecclesiastical society, Matth. 16. 18, 19 and chap. 18. 17, 18. 1 Cor. 5. 4. nor on the other hand may Churches, or Church Officers, take upon them to restrain, sentence, or punish Church abuses, or corruptions, in any external, forcible way, or by any corporal punishments, as Imprisonments, Fines, Mulcts, Stripes, Sword, Whip, Fire, Faggot, or the like. And in vain do the Rhemists in their gloss upon that Scripture in Joh. 2. 13, 14, 15, 16. plead for their Father the Pope, as having ground from thence, to make use of both swords, the temporal and the spiritual sword; Even Peter himself, whose Successor he falsely pleadeth to be, he may not use the temporal sword: no not when pretending zeal in the cause of Christ, his Master, but is chidden, and threatened by Christ for it, Matth. 26. 52. the Church of Rome, and all her Officers, must subject themselves to Civil Authority; and if they themselves do any manifest evil, they are to fear the Magistrates sword, Rom. 13. 1, 2, 3, 4. which with the rest of the Epistle is directed to the Church at Rome, Chap. 1. 7. the ordinary use of the Whip and Sword, is a Lordly and Masterly Act; it is one exercise of a Lordly Dominion and Authority; and it may not be so with Peter, or any other of Christ's Apostles, or their Successors, Matth. 20. 25, 26. where if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would be evaded as understood of any tyrannical use of such power; Luke in his 22 Chapter, verse 25. taketh off all scruple; when he saith of the Kings of the Gentiles, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they barely exercise Lordship and authority over you, namely in their Civil way: he addeth, vers. 26. but it shall not be so with you: you may not imitate them, in any such use or exercise of their power. Nor was the Question moved to Christ, by the Disciples, who should be tyrants over the rest, but, who should have Dominion over the rest: to which Christ answereth, It shall not be so with you.  
3. Neither Civil, nor Church power may curb, or punish, a mere supposed Corruption in Religion, but that which is so really, and manifestly appearing from grounds of the Word: the contrary is condemned, when men are made offenders for a word rightly uttered by the just, Esay 29. 21. when Assemblies shall ignorantly and rashly pass censures, out of a bare supposal of service therein done to Christ, Joh. 16. 2, 3. they that kill you shall think they do God good service.  
4. Neither the one power, nor the other, may censure and punish real corruptions in Religion, till breaking forth into outward expression, and brought into more open view: for than they are Judicially certain, than they are of legal proof: then they are scandalous and Infectious. Hence that Law about civil punishing corruptions in Religion, Deut. 13. 13, 14 and 17. 2, 3, 4, 5. If it be told unto thee, and thou hast heard it, then shalt thou inquire diligently, and if it be true, and the thing certain, that such abomination is wrought in Israel, then shalt thou bring forth that man or woman, and stone them, etc.  
5. Though such as are in place may be, and should be in a holy wise jealous, and carry a more watchful eye, in case of hints given of such corruptions, as creeping in amongst them; as were the heads of the Tribes upon some information given, touching a new Altar made by the two Tribes and half, Josh. 22. 11, 12, 13, 14. and as was Paul in his way of the Church of Corinth, 2 Cor. 11. 2, 3. yet is it not meet by any external violent means, as by Oaths ex officio, close Imprisonments, wracks, Strappadoes, and other preposterous ways of Inquisition, to bring that under Censure, which Gods providence ripeneth not for it. Neither Claudius Lysias the Centurion, nor Felix, nor after him Festus the Governor of the Jews, would any of them use any such ways, to extort self-accusations (so contrary to the light of Nature, and Law of Nations,) from Paul, a supposed and accused Delinquent many ways. See Act. 22. 30. and 23. 28, 29, 30, 35. and 24. 22, 23. and 25. 5, 7, 8.  
6. Although the Corruptions in Religion, may be manifest either to the Civil, or Church Court, yet not actually punishable, till sufficient means of conviction be used. Thus did the Heads of the ten Tribes, although preparing to strike and punish that Innovation and new way of Religion, (as was supposed) yet what effectual means they did use of conviction, may appear by that gracious speech made to the two tribes and half, by their Messengers, Josh. 22. 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. verses compared. So in Church Courts, an Heretic must be rejected, but yet not till after once, or twice Admonition.  
7. Although neither powers Civil, or Ecclesiastical, may enforce upon Aliens from the true Religion, any of the ways of it, yet may not the Civil power suffer Aliens, either openly to vilify or blaspheme the true Religion, or to abase the Preachers and professors thereof, or any way to disturb them in the holy exercise of it. Christ would not suffer the man possessed, to make disturbance in the Sabbath solemnities, but casteth out the devil, Mark 1. Or least of all may they induce them to practise openly their Jewish, or Pagan Religions.  
8. Neither Powers may equally censure or correct all sorts of corruptions in Religion, which come into public view: but as the corruptions are more gross, or the persons more contemptuous, and turbulent in their way, so to lay on the more load upon them. Some are Seducers and Ringleaders in the offences and abuses, some seduced; neither all errors, nor all erring persons, are of equal guilt, and Justice must suum cuique tribuere.  
Positively we affirm, that both Church Officers with their 
Affirmat. Conclus.  Churches, in a Church way, and highest Civil Authority and Rulers, in their political way, they may, yea they must restrain, and seasonably and suitably punish all grosser corruptions in Religion, manifestly cross to the Word, when they are outwardly, and openly expressed, to the Just offence of the Saints, and hurt of others. To explain this a little.  
We say, they may do so; not as a matter of their own liberty to do or not to do so; a thing may be lawful, which in case is not expedient: but this is a duty to which they are bound, and with which they cannot wholly dispense: it's therefore added, they must do it; oft times indeed they do it not, but in duty they are bound to it: Albeit they may for a time sometimes suspend the acting of it; yet it's added, they must seasonably do it: not too suddenly, before some pains and patience be used; nor yet too slowly, delaying overlong, till such evils spread too far, grow to too strong an head, or become incurable, or at least . They must also do it suitably, that is, observing proportions of persons offending, of matter, manner, times and places of offence that way. And they must so deal, not with every lighter matter of offence, but in case of grosser offences, striking at the weightier matters of God, tending to invalidate and undermine, or to invert or pervert his choicer institutions. And they must so punish corruptions manifestly cross to the word, not matters which in themselves are merely disputable both ways, but which are in themselves clearly cross to the Word, if not in the express letter of it, yet in respect of conclusions avoidable, and necessarily deducible from the Word.  
It is further added when they are outwardly expressed, etc. Namely in word, writing, in gesture or deed; uttering or acting the evils themselves in an open and offensive way; or else contemptuously and turbulently expressing distaste some way against the contrary truth and way professed and practised by Religious Commonwealths, or by the purer Churches in them.  
But because in these latter times so many depart from the faith, giving heed to seducing spirits and doctrines of Devils, and because that civil government is now so much despised, and too many are not afraid to speak evil of dignities in Kingdoms and Commonwealths, making them usurpers for meddling in such matters of Religion, or for daring to improve their civil power to restrain and punish such enormities in Religion; I shall therefore only address myself at present to prove and confirm this Position; that it is the duty of highest civil authority, and of the civil Rulers in a religious State, to restrain and punish corruptions and abuses in religion, breaking forth within their jurisdiction, according as even now explained and stated in the foregoing conclusion.  
This I prove by several reasons grounded upon the Scriptures. Reason 1 The first reason hereof is taken from the nature of such work of such political restraint and punishment; It is a choice piece of service to the Lord from them: therefore no usurpation; nay rather therefore their duty: therefore well becoming them.  
When Moses the chief Magistrate would be putting forth his authority to call forth some as instruments of his authority, to punish by the temporal sword, those open corruptions in religion in the Actors thereof, Exodus 32. 4. etc. verse 26. He asked, Who was on the Lord's side. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is for the Lord? It is therefore in the very nature of the thing to be for the Lord, or on his side to punish such corruptions in such offenders. And verse 29. speaking of the same work; Moses authoritatively biddeth them, Consecrate yourselves to day to the Lord, even every man upon his son and upon his brother: (adding this blessed motive to that work) That he may bestow a blessing upon you to day. It is in the Hebrew Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fill your hand; a phrase borrowed from sacrifices, and such as offered sacrifices, or had their hands filled for that end. Hence when Aaron and his sons are to be consecrated to the Lord for offering sacrifice, Exod. 10. 9 It is said in the Hebrew, and thou shalt fill the hand of Aaron, and the hand of his sons. Acts of justice against enemies to the Church; watching to make advantages of their weakness, as did the Amalekites They are a choice service and sacrifice to God, yea, preferred by Samuel before Sacrifice, 1 Samuel 15. 2. 3. 18. there is God's charge: And verse 22. Obedience to that Charge, is made better than Sacrifice. Hence when God by others sword doth punish the Church's enemies; Esay 34. 6. He saith of it, The sword of the Lord is filled with blood: He calleth it his sword, and addeth, For the Lord hath a sacrifice in Bozra, and a great slaughter in the land of Idumea. That Act of justice is owned by the Lord as his Sacrifice; and Ezechiel 39 17. speaking of those grand enemies of his Church, Gog and Magogs' just slaughter: He calleth to the Fowls, Come to my sacrifice, etc.  
And this place is the more observable, In that the like speech is expressly applied, when the overthrow of such as follow the whore and beast, and false Prophet of Rome, in his ways, worship and government; and when the overthrow of all such as support that man of sin is described, Revel. 19 17, 18, 19 It is there called The Supper of the great God: come and gather yourselves unto the Supper of the great God. So delightful and contentful, and pleasing to the great God, are such acts of political Justice by the civil Sword, upon such as are grossly corrupt in matters of Religion; It is to him as a Sacrifice, as a Supper.  
If any say that was Old Testament, surely this is New Testament Doctrine, and that with Jesus Christ himself commended to John, to communicate to his Churches. If such Acts be in their own Nature acts of persons for the Lord, or on the Lord's side, or if as a very acceptable sacrifice to the Lord, then;  
It is so now; would not underminers of Magistrates power this way, have godly Magistrates for the Lord, and on his side now, as well as formerly, or to do him such choice service which may be to him as a very sacrifice now, as well as then? Besides such as are zealous this way, in doing such acts of civil Justice upon corrupters of Religion, and persons grossly corrupt in Religion; (such as were Antichrists Abb●tters and followers:) they also are said to be with the Lamb, or on his side, Revelations 17. 14. And they that are with him, are called, and chosen, and faithful. and Chapter 19 19 They are called Armies. And those not rude, profane soldiers, but as before called, chosen and faithful, or the Armies which were in heaven followed him, persons of heavenly Spirits, aims, and conversations arrayed in white: single sincere hearted ones in the cause of Christ, nor will this be evaded: As meant of a Spiritual way of fight against Antichrists Adherents, by the sword of Christ's mouth, taken only for his Word, and his sword considered only as a Prophet, or taken for his Word applied in sharpest Church censures of Excommunication of them: and so his sword of his mouth considered as King of the Church; but it is by the Temporal sword of Christ, considered as King of Kings, and Lord of Lords: For therefore in this war, It is his blessed Motto, (as I may say,) and that which he giveth in his Banners; King of Kings, and Lord of Lords. This sword also is in some respect, the sword of his mouth; for as Supreme over all civil powers, he sentenceth that whore, and beast of Rome, with his Adherents, to such a doom to be executed by such as have power under him, and from him, to avenge his quarrels by the Temporal sword, which only are civil Magistrates, Romans 13. 4. He giveth the word of Command to them, and biddeth them smite: and the judgement so executed; it is the Lords according to the expression, Deuteronomie 1. 17. The retinue of Antichrist, fight not against Christ, his Laws and Subjects only by dogmatic and doctrinal weapons, or such like: but as Revelation 17. 14. By external violent ways and weapons; they have their Captains, their mighty men, their horses: the Fowls also are called upon to devour, not their souls, but their carcases; Revelalation 19 17, 18. which surely are slain by that opposite Armies, by like ways of violence; without which so great temporal forces and power, would not be brought to become meat for the Fowls.  
And this punishment upon persons so corrupt in matters of Religion is in the days of the New Testament, set forth as so renowned and acceptable a piece of service to the Lord. To like purpose Esay Prophesieth of these days of the Gospel, Esay 66. When the glory of God shall be declared among the Gentiles; Verse 19 When they shall be brought to his Holy Mountain or Church; Verse 20. yea, When some of them shall minister to him there; Verse 21. When there shall be a new face of all things; Verse 22. And all flesh shall come and worship before the Lord; Verse 23. Now will the Lord judge with his sword all flesh, and his slain shall be many; Verse 16. Namely, Of such as sanctify and purify themselves in Gardens, eating unclean things as the Swine and Mouse, (alluding therein to the forbidden meats of the Jews, Leviticus 11.) These shall be consumed together, even these that are corrupt in matters of Religion, shall be punished by God's sword; As Verse 16. Not alone immediately, but mediately, even by the civil Magistrate, who beareth God's sword for that end; And as Verse 24. Expresseth this punishment to be corporal, is their carcases, which others shall look upon; and so hear and fear.  
That speech, Canticles 2. 15. Take ye us the Foxes, the little Foxes which spoil our Vines, for our Vines have tender Grapes; Is of weighty consideration here. Some would have it to be spoken to the Ministers of the Church; but there is no reason so to restrain this indefinite speech; some would have it to be the voice of Christ, some of the blessed Father, Son and Spirit; most agree, that it is to be referred, either to God, or to Christ, the owner of the Church.  
Now the word, Take ye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the most usual and proper rendering of it, signifieth an external forcible taking, as with the hand, or something equivalent; As when David took the Amalekite, and after slew him; 2 Samuel 1. 10. So when the men of Gilead took the Ephraimites, and after slew them; Judges 12. 6. So when the Philistims took Samson; Judges 16. 21, And so when Babylon's Children are commanded to be taken and slain; Psalm, 137. 9 The same Hebrew word is there used. As it is likewise used of Moses his taking the Scrpent by the tail; Exodus 4. 4. Of jacob's taking his brother by the heel; Genesis 25. 26. Of Sampsons' taking the Gates of Gaza; Judges 16. 3. Of Abraham's taking the Ram by the horns; Genesis 22. 13. besides divers like instances of forcible taking, and therefore the Hebrew word is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is constantly used of such forcible taking; Twice of taking Fishes; John 21. 3. 9 Six times of their taking of Christ, which at least they desired and intended; John 7. 30. 32. 44. and 8. 20. and 10. 39 and 11. 57 Of Peter's taking by Herod; Acts 12. 4. Of Paul's taking at Damascus; 2 Corinthians 11. 32. which yet both narrowly escaped. Of the taking of the Beast and false Prophet; Revelation 19 20. And never but of an external taking, as with the hand. And indeed such externally forcible taking, must needs be most proper to the nature of the resemblance, in that Text of Canticles, which is the taking of the Foxes which spoil the Vines. Evident than it is, that this taking of the Foxes there enjoined, is not to be restrained to Church Officers acts, if at all understood of them; but must be referred to such at least, whose place and work it is, to act in an externally forcible way of taking, or of restraining and punishing such Foxes, which spoil the Vines or Churches of Christ: compared to Vines, Psalm 1. So Esay 5. Matthew 21. John 15. Some would have these Foxes to be errors, heresies, and other hurtful offences, against the first or second Table; which must be thus restrained and punished, in the Actors and Authors of them.  
Others, understand the persons rather so offending, which must be so taken as Heretical persons, blasphemers, and such like. Whence false Prophets compared to Foxes; Ezekiel, 13. 4. Concerning these the Churches well beloved; Canticles 2. 10. Even Christ the Church's Spouse, whose Dove is the Church; Verse 14. He giveth this order; Verse 15. Take ye us the Foxes.  
Whether the speech he utter, were in his own name, as some think; or in the name of the blessed Father and Spirit also: as others think, or whether spoken with respect had to his Spouse the Church: Take ye us; that is for me and my Church, or for my sake and hers, or on my behalf and hers; yet to be sure, Christ spoke this, as Spouse to the Church, his well-beloved Dovelike Spouse; and so he spoke it as head, at least as political head of the Church, and so also as Mediator; and therefore what herein he enjoineth, is to be the more observed: undeniably holding forth:  
First, That this is a charge of Christ as Mediator, unto all such, who by place and office under him, are to restrain and punish, not by the use of a spiritual rod, or sword so much, as are Church Officers; but specially by the use of the temporal sword, as our Civil Rulers, who in their political way, are here enjoined forcibly to take such corrupters, and disturbers of Religion, as well as of good manners.  
Secondly, That such taking of such Foxes, is in the nature thereof, a special service to Christ Jesus, as Mediator, and Political Head of his Church. Yea and to the blessed Father and Spirit, in whose name, and to the Church itself also, on whose behalf, he may seem to speak; not thus, Take ye for me: but thus, Take ye for us, the Foxes, yea the least of them, which may seem not to do so much hurt as others: the taking of all sorts of such Foxes then: who by their tenants or practices do hurt, and spoil in the Churches, or the restraining, curbing, and punishing of them in some external forcible way; this must needs be very acceptable service to the Lord. So Numb. 25. 11. 1, 2, 6, 7, 8. verses compared: that extraordinary act of zeal in Phinehas, corporally punishing, not merely an act of corporal fornication, which then was not of itself death, (though Adultery was) but a joint act of spiritual whoredom too, in that Idolatry there mentioned; (which then was punishable with death by the civil Magistrate in an ordinary way, Deut▪ 13. & 17.) I say this that he did, is by God reckoned, under this head, as for him, or for his sake, vers. 11. while he was zealous for my sake; and vers. 13. because he was zealous for his God. God then looked at himself, as in a very special manner, both concerned, and respected, in that service of Zeal.  
All which places thus cleared, may help to expound that, Psal. 2. 10, 11, 12. where the Kings and Judges of the earth are required to serve the Lord, the Son, God's Anointed, vers. 6. Now this service being not enjoined them as men barely, but as Kings, even Kings upon the Throne, Job 36. 7, 11. compared. It cannot be restrained to service in common with other godly persons, but looketh also to Authoritative service, as Civil Rulers. Whence this Argument may be form, in reference to that before spoken.  
All Authoritative service whatsoever, of civil Rulers, unto Christ, is by command required of them: For serve the Lord, (that is, Christ,) is indefinite, and so extendible to all such service also: but, (as hath been before proved) forcible restraint and punishment of corruptions in Religion, by the temporal sword, is one special part of such service; therefore forcible restraint and punishment of corruptions in Religion, by the use of the temporal sword, is by command of God required of Civil Rulers: And it must here further be noted, to what times this Psalm must be referred: the comminatory and threatening part of the Psalm, vers. 1, 2, 3, 4, 5. Peter applieth to the times of the Gospel, Acts 4. 25, 26, 27, as is that, Psal. 2. 9 by John, Revel. 2. 27. & 12. 5. and 19 15. The Instructive part of this Psalm, as that, vers. 7. is by Paul applied to Christ's Resurrection, Acts 13. 33. that, verse 8. concerning the Heathen, or Gentiles becoming Christ's possession, and the utmost coasts of the earth his Inheritance, all will yield must respect the times after the partition Wall, twixt Jews and Gentiles, was broken down; and the Gentiles made the Lord's habitation, Ephes. 2. this was the time to which that [Now] verse 10, 11. looketh. Be wise [now] ye Kings: serve the Lord with fear. Kiss the Son, etc. verse 12. namely thus risen, and reigning; as vers. 6, 7, 8, 9 do express. So then, it was not a Mosaical Injunction, respecting the Kings of Israel and Judah, who might be types of Christ; but it is a command lying upon Gentile Rulers, in the days of the New Testament, to serve Christ with their Authority, in restraining and punishing corruptions in Religion. And the Argument hence is undeniable.  
That Command of God, which is expressed with peculiar reference to Gentile Rulers, which should rule after Christ's Incarnation, that command must needs be of force in the days of the New Testament: But this command unto Princes and Judges, in their Authoritative way also to serve Christ, is of that nature, or is referred to the days of the New Testament; therefore that Command is of force, or bindeth in these days of the New Testament: The Proposition is evident, because the Commands of God must needs bind the persons respected and intended in those very commands. The Assumption was before cleared: So that the Conclusion remaineth undeniable; and there wanteth not now a binding command of God, requiring such Authoritative service of Christ, by Civil Rulers, as that is, and was proved to be; namely Authoritatively to restrain and punish such corruptions in Religion.  
A second Reason of the Assertion is taken from the end, to Reason 2 which the Civil Magistrate is appointed of God: whether that end be more General or Special.  
In the General, he is appointed for the good of such as are under his subjection: he is the Minister of God to thee for thy good; Indefinitely, Rom. 13. 4. whether that good be natural; as life and safety of their bodies: or moral; as temperance, chastity, honesty, and the like: or civil, as civil peace, civil liberties, men's Lands, goods, estates, etc. or Spiritual; as the free passage of the Word and Ordinances of God, the purity of all the worship of God, and of the Doctrine and Discipline of Christ dispensed, and the like. Now if God make the Civil Magistrate, the Minister of all this good to the subjects, then hath he armed them with civil power, in a civil way, and by political means to promote that good of the Subjects; and to rescue from whatsoever externally breaketh forth, tending to impair that Good of the subjects; and who seethe not, that Corruptions in matters of Religion, do some way or other strike at all that good? not alone, by provoking God in Judgement either to blast all that good unto a people, amongst whom such corruptions prevail; but the corruptions themselves occasion breaches upon men's natural, and civil good; even their lives, safety, estates, civil peace and liberty, and the like. Witness the sad fruits of Popery, too oft in England; of Anabaptism in Germany, in John of Leyden and Cnipper Dollings days; of Levellisme not long since in England, when the better part of the Army were sent down towards Oxford (as I remember) to suppress the stir raised by the Levellers, and I wish that might have been the last of the destructive, turbulent, seditious, or treacherous designs of men grossly corrupted in their Judgements, in the matters of Religion.  
As for the moral good of subjects under Civil Authority, how much such corruptions do entrench thereupon, let the woeful experience of the looseness, and even profaneness of too many in both England's, amongst whom corruptions in matters of Religion, have taken place, testify; besides the scandal upon Religion, which such have brought in the eyes of the common sort, which have made little or no profession, and the woeful miscarriages thereby occasioned amongst them also. But how such corrupt persons are branded in Scripture, for such mischiefs and miscarriages, let these places be duly considered, Rom. 16. 18. 2 Pet. 2. 1, 2, 3. compared with verse 10, 12, 13, 14, 18, 19 Judas 4. with verse 8, 10, 11, 12, 13, 16, 18, 19 2 Tim. 4. 3, 4. 1 Tim. 4. 1, 2, 3, 4, 5. whence also such perilous times, 2 Tim. 3. 1, 2, 3, 4, 5, 6, 7, 8, 9, 13. whence rail, strifes, and the like, 1 Tim. 6. 3, 4. whence increase of ungodliness, 2 Tim. 2. 16.  
And is not then the Civil Magistrate, whose end, partly, is the subjects natural, and civil good, bound, in his political way, to restrain and redress the causes of the contrary evil? but specially as the Magistrate is a political Minister of God, in his civil way, and by his Civil means, of the subjects spiritual good; so he is to improve his Authority, that the liberty, purity, and peace of Gods own instituted worship, and ways, wherein their spiritual good, externally, doth much lie, be maintained and defended against all Infesting, infringing, Impugning or Impairing principles, or practices breaking forth to the contrary; the Civil Magistrate, in Gods Appointment, is a Minister to the Churches good, as that of Rome, to which Paul writ, Chap. 1. 7. & 13. 4. compared, he is the Minister of God to thee, for thy good. Esay 60. 11. the Gentile Kings shall be brought to the Church, to be added to it: they shall also as Kings (in some respect) serve the Church: else as verse 12. the Nation, and the Kingdom (or Authoritative part of the Nation) that will not serve thee, (speaking of the Church) shall perish: and verse 10. Their Kings shall minister to thee: Yea in point of the very Discipline of the Church: which is to it as its walls, they shall help in the building thereof; by their Civil Authority, setting up that in their Jurisdictions, strengthening, settling, and establishing the same there. Hence vers. 10. And the sons of strangers shall build thy walls, their Kings shall minister to thee; namely in that matter of building her walls also there mentioned: hence also they are called the bvilders of the Church's walls, Esay 49 16, 17. compared. Thy walls are before me: Thy children, or (as in the Hebrew) thy bvilders (namely of those walls) make haste. As bvilders, by their Civil Authority, they shall break down all manifest unevenness in the Church's fabric, kerb all palpable Intrusions of any bad stuff therein, and redress whatsoever might visibly undermine the same: and all this spoken with reference to the Days of the New Testament, when the Gentiles should be thus behoveful to the Church, verse 22. I will lift up my hand to the Gentiles. Verse 23. and Kings shall be thy nursing Fathers,— they shall bow to thee with their faces toward the earth. So Esay 60. 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. Verse 9 Surely the Isles shall wait for me: verse 10. The sons of strangers shall build up thy walls, and their Kings shall minister to thee. So Rev. 22. 24. And the Kings of the earth shall bring their glory to it: namely, to that new Jerusalem or purest Gospel Church: not in heaven; but which cometh from God, out of heaven, vers. 2.  
Now the glory of the Kings of the earth, is chief their Sovereignty and Civil Authority; which Christ by John saith, they shall bring to the Church: not to be resigned to them, or usurped by the Church, or any of her Officers: they shall be Kings still, although ministering, as Kings, to the Church, Esay 60. 10. but they shall bring this their glory to the Church, to be improved for the Churches good; or for the maintaining the doctrine, discipline, and ways of God held forth by the Church in the purity, and liberty thereof: against all opposers, impugners, despisers, depravers, disturbers, and corrupters thereof.   

And let none say; What need the Church any such terrestrial Object. Help: It hath carried on Church ways and worship, when it had none to help, but rather had the Rulers of the earth hindering it. Besides, the Church is a complete Polity within itself; and hath weapons to avenge all disobedience, in its own way and sphere, 2 Cor 10. 6.   

It is true, (say I) this help from Civil Authority is not of Answ. absolute necessity to the esse of the Church, or to the esse of its operations: but it is an accumulative good, conferred of God upon the Church, to have such bvilders of her walls, and such nursing fathers, to curb and hinder whatsoever is destructive to her good: and so it is necessary to the optimum esse of the Church.  
Besides, when the Church hath used all her power, against corrupters of her purity, or disturbers of her peace, by excommunicating of them from her Society, which were of it; yet such may grow the more insolent, and commonly do wax the more turbulent, and pragmatical that way; and do more hurt after the Church hath gone to her utmost limits, to censure them, than before: yea turbulent seducers may go from sea to sea, to make proselytes, and draw disciples after them, where the particular Churches have no immediate power over them; either than the Civil Magistrates sword and service, is needful, or else there will be left no ordinary and orderly power to restrain, and punish such gross Abuses, in such cases.  
A third Reason of this Assertion may be taken, both from Reason 3 the Prayers which the Lord chargeth his people to make for this end; and from the praises also which they return to God when such an end is Attained.  
The former is held forth, 1 Tim. 2. 1, 2. I exhort therefore that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: For Kings, and for all that are in Authority, that we may lead a quiet, and a peaceable life, in all godliness and honesty. Whence it will necessarily follow:  
First, that it never cometh of God, for any to desire to lead a quiet and peaceable life, or to be let alone without any molestation from Civil Authority, in any way contrary, either to godliness, or honesty; the contrary desire, being that only which God here putteth his upon.  
Secondly, that civil Rulers by their Office and place, now in the days of the New Testament, are to look to matters pertaining to Godliness: whether Doctrinal, or practical, so far as acted by the outward man, and appearing in outward view in their life or the like, as well as they are in the like way, to look to the matters of honesty. As he that is taught to pray that he may lead a quiet and peaceable life in all Godliness, and Honesty, prayeth that he may lead a life in all Godliness and honesty, (without which to pray for peace and quiet in any other life, or to pray to be let alone unmolested, in any ungodly or dishonest way of his life, even but to ask leave and liberty to sin.) So he that prayeth to the Lord, for all that are in highest civil Authority, as for Kings or the like; for this end, that he may live in all Godliness and Honesty, quietly, and peaceably, he prayeth to God, to cause the persons in such civil authority, to further by their civil authority such an end, to which under God they are an external means, and surely than he prayeth, that persons in civil Authority may in such sort attend and look to matters as well of piety, as of honesty, appearing in any acts or ways of their subjects lives; as that their subjects may in such godly and honest acts and ways of their life and in no other enjoy peace and quiet.  
If this kind of prayer here exhorted unto, be in the matter according to Gods Will (as it must needs be, being what the Holy Ghost by part exhorteth unto;) It is then according to Gods own Will, that civil Magistrates should Authoritatively see to it, that their subjects lead a quiet and peaceable life in all Godliness and honesty; which quiet and peaceable life is not alone a life free from disturbance, by persecution, for any act or way of Godliness or honesty appearing outwardly, but a life free from disturbance in any such acts or ways of Godliness or honesty by any other open, and manifest disturbers thereof, whether such as by open violence combine together to hinder the Godly from meeting together publicly or privately to worship the Lord according to his mind, or such as profanely rise up in their Assemblies or Families, and openly disturb them in that worship, or interrupting them by unseemly and unconvenient gestures; talking, shouting, singing or the like; or such as openly revile them, rail upon them, or at least rashly censure and condemn them, and openly protest against them, and the worship and ways of God held forth and practised by them, and by the rest of the Assemblies and Families of the Saints amongst them, or take any other ways, undermining and striking at their quiet and peaceable living in all godliness or honesty. The Greek words in this text, 1 Tim. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are observable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that quiet of a Serene sea, when free from turbulent winds, and by proportion it is a quiet life in all godliness and honesty; when not alone gusts of persecution disturb it not: but when winds of false doctrines too, (as Eph. 4. 14. They are called, are not suffered to molest and unsettle the same. This then is the sum that the truly godly do even beg of God on the behalf of Magistrates: that they may discharge their duty in their authoritative care and endeavour, that their Subjects may first lead godly and honest lives: secondly, Led their godly and honest life in such sort as to be free from what ever may undermine, unsettle or disturb their quiet and peace therein. Touching the latter, namely the Saints praises when such an end is attained: we see it is in Ezras' time, they thankfully acknowledge it, as put into their Ruler's hearts, not from Satan, the world or the flesh, but from the Lord himself, to take such effectual and exact care of pure, peaceable and comfortable carrying on the whole work of God committed to them; Ezra 7. 25, 26, 27, 28. verses compared Revel. 11. 15. It is acknowledged to the Lords praise, that the kingdoms of the earth are become the Kingdoms of our Lord and Saviour Jesus Christ, and that as v. 17.) He taketh to him his Kingdom. Now the kingdoms of the earth become Christ's Kingdoms, not alone when either the people thereof become godly, or when their Rulers with them subject themselves as godly to Christ's government in his Churches: but when the Rulers, who rule under Christ, and by Christ, do rule likewise for Christ; and by their civil power seek to suppress such as openly oppose, or cross, or attempt to subvert, or pervert his royal laws and blessed rules and institutions, held forth in his holy word. Surely where substitute Rulers do rule for another, they must needs be such as do authoritatively vindicate all injuries done to the laws of their Sovereign. So is it in the case of civil Rulers, ruling under and for Christ. It is indeed a mercy to the Saints and Churches of Christ, when kingdoms in their ruling part give free liberty to hold forth and exercise the ways of Christ: but yet this is not enough to make it out all here spoken: yet their Christ taketh to him his Kingdom, or that such kingdoms be become thereby the Kingdoms of Jesus Christ; for beside that such a toleration in case, may put no more honour upon Christ then upon Antichrist: (For they may happily tolerate and often do tolerate in their dominions, properly as well as the pure worship and ways of Jesus Christ;) such a toleration of the purer ways and doctrines of Christ, may be yielded unto and allowed by the authority of kingdoms, which professedly avow the Pope to be head of the Church, and prefer the Decrees, Laws and Customs of the Church (as they call it) above the Laws of Christ; and by their secular power maintain the power and kingdom of the beast openly: as doth the kingdom of France at this day; and yet none will say that Christ hath taken to him his Kingdom in France; or that France is become already the Kingdom of our Lord and Saviour Christ in any other way, then in that general way, in which all power in earth as well as heaven is his which is not that, at which that text Rev. 11. 15. looketh. The like might be said of the Mahometan kingdom of the Turks, which professedly adoreth Mahomet, this also should be Christ's Kingdom in a special respect, because they tolerate all religious, and amongst others the true Christian Religion. Surely then by the Saints praises here; for this authoritative service and subjection to Jesus Christ before mentioned, it appears to be in the days of the New Testament not alone lawful, but a praise worthy blessing of grace.  
A fourth Reason of that assertion, is taken from the zeal, Reason 4 foretold to be in inferior Christians in the purest times of the Gospel; whereby they should provoke civil authority to such a work, as the use of the civil sword to curb and punish persons notoriously guilty of corruptions in Religion. Zacharie prophesieth of times, when those both of the ten and of the two tribes shall be brought on to Christ, and their Rulers with them; whence such holy mourning of that Tribe of Shimei, and of the other families, yea and of all the land, together with that of the inhabitants of Jerusalem, Zech. 12. 10, 12, 13, 14. compared; and as that in the people so in their Rulers; those of the house of David mourn over Christ crucified also; verse 10. and are such as the Godly can safely confide in; vers. 5. 6. Now in that very day and time when it should be thus with them; as the Lord will purge them by the blood of Christ from their sin; Zech. 13 1. so in the same duty shall they be all zealous to purge the land from all corruptions in Religion which may provoke the eyes of God's glory, Zech. 13. 2, 1. and if notwithstanding exemplary punishments that way mentioned, verse 2. Any under pretence of the name or of ground from the word and counsel of God, shall hold forth false Doctrine then (as verse 3.) If any shall yet prophesy (or speak lies in the Name of the Lord) his father and his mother that begot him, shall say unto him, thou shalt not live, for thou speakest lies in the Name of the Lord: and to show that it is no rash threatening of capital punishment for such false Doctrines; they will be active also to bring them to condign punishment; for so it followeth: His father and his mother that begot him, shall thrust him through when he prophesieth. Nor can these punishments of corruptions in Religion, in persons notoriously guilty thereof, be meant of punishments immediately Divine, by some immediate stroke of God or Christ; for the father and the mother in some cases thrust them through; verse 3. In other cases they are branded and wounded in the hands, by their friends, verse 6. Nor yet are they ecclesiastical punishments, or censures here spoken of: for what have Churches, or any Church members, as such, to do, to slay persons, or to thrust them through, or to inflict upon any delinquents, visible, corporal punishments: such as leave their marks in persons hands as verse 3. and 6. express. Nor yet are these corporal punishments of such persons merely aeconomical and parental corrections of their children in a private way; unless any will say, that even in times wherein godly civil Rulers (who put forth their civil power of the sword against open enemies, Zech. 12. 5, 6.) are to be had and made use of, godly parents may execute death upon their children, for holding corrupt Doctrines; without making use of civil authority, for that end. It remaineth therefore, that the punishments here mentioned, are such as are of a civil and political nature, by the use of the authority of the civil Magistrate; whereas even godly parents and friends shall be active; and shall in a sense punish them, after that manner of witnesses against them, having been convented, convicted and censured, by lawful civil authority, alluding to that Deut. 13, 6. where when a man or women, son or daughter, etc. should be themselves corrupt in Religion, and seek to corrupt others, they were not to conceal or spare him, but they were to kill him. verse 9 which is expounded by that following, Thine hand shall be first upon him, to put him to death, and afterwards the hands of all the people: which is further expounded in a like case of capital punishment of a persons worshipping Idols, etc. Deut. 17. 2, 3. As he must die for it upon legal proof, ver. 5. 6. so verse 7. It's said, The hands of the witnesses shall be first upon him, to put him to death; and afterwards, The hands of all the people. So that a private man or woman in such cases, did regularly stone and kill another; as giving in casting evidence against him for his fault, and then as witnesses by order of that polity, did cast the first stone at him, and so killed him: and as much, and no more is here held forth as orderly in the days of the Gospel. This use therefore of the coercive and vindicative power of civil authority, in matters of the first Table, is the more observable, as that which will be called for by the Saints in the best times, and likewise exercised by godly civil Rulers, even when the Jews shall come home to Jesus Christ; and observable it is who it is that engageth that these things shall be so done; even the same Jehovah mentioned Zech. 12. 1. Who saith, verse 10, That he will pour out the spirit of grace and supplication upon them, and they shall look upon me whom they have pierced, and they shall mourn for him, (which John applieth to Jesus Christ the Son of God, John 19 17. and Rev. 1. 5, 6, 7, This same Jehovah saith Zech. 13. 2. I will cause the Prophets, and the unclean spirit to departed out of the land. By Prophets are understood such as vers. 3. Prophecy lies in the Name of the Lord. By the unclean spirit, is meant that pack and knot of corrupt Teachers, which then shall arise to hinder that glorious work of the purity of the Religion of these times: by their several false Doctrines: so 1 John 14. 1. Try the spirits, namely, the Teachers or the Doctrines of your Teachers, and every spirit that confesseth, etc. That is every Teacher that so confesseth figuratively noting the effect for the impulsive cause; every Teacher and the Doctrine he teacheth, cometh from some spirit; either pure and holy, as is the holy Ghost; or unclean and impure as is the Devil. Hence corrupt doctrines, called doctrines of Devils, 1 Tim. 4. 1, 2, 3, 4. Now Christ here engageth to curse his people's land to be rid of these false Teachers; so that so far as political Governors in the civil sense of the converted Jews, shall rid their land of such false Teachers, whether they do it by banishment, or death, according to their several demerits, the Lord Jesus owneth their juridical vindicative acts, as his acts he causeth this; That Government is Christ's Government, as John phraseth it, Revel. 11. 15. he banisheth when they do it, he killeth them, and thrusteth them through when they do it: or if their punishment run not so high, but be in some part only of their bodies, as in their hands, or the like; yet he saith of it, that it shall be a means of good to some so punished corporally, vers. 4, 5, 6. thus was I wounded in the house of my friends.  
A fifth Reason is taken from the public evil removed, and Reason 5 good attained on the one hand, by the due use of such power, and the sad mischiefs attending, either the want, or gross neglect thereof, on the other hand. When Idolaters are commanded to be stoned, Deut. 17. 2, 3, 5, 7. its added, so shalt thou put the evil away from among you: and as evil is removed hereby, so is good attained; both moral, Deut. 17. 10. All Israel shall hear and fear, and do no more any such wickedness: and civil good, as that in outward estate; as when theirs was impoverished by that drought and famine, yet upon the execution of Justice upon those Idolaters, reparation is therein made by that ruin, 1 King. 18. 40, 41. also that of Civil peace, 2 Chron. 14. 3, 4, 5. Therefore the Kingdom was quiet before him.  
Again, what a deluge of evil overfloweth all where the use of such power is wanting, or neglected: thence that Idolatry in Israel, when no Supreme Magistrate, no King in Israel, Judg. 17. 45, 6. thence such corruption in Church discipline; as the consecration and administration of that hedge Priest, vers. 12. and Chap. 18. 1. compared: and as mischiefs arise thence in spirituals, and Ecclesiasticals, so also in temporals: for when none is found to stand in the Gap, and Authoritatively to make up the hedge, which is broken by such profanations of Gods holy day, and holy things and laws, then cometh an inundation of ruinating Judgements upon that State; as Ezek. 21. 25, 26. compared with vers. 30, 31. yea and as mischief to State and Church in general; so to corrupt and indulgent Rulers in particular, as also to their houses. What mischief came upon that indulgent Judge Eli, for his too gross connivance at such corrupt customs in Religion, as well as at other lewd pranks of his sons: read, see, and consider, 1 Sam. 2. 22, 23, 24. with 27, 28, 29, etc.  
A sixth Reason may be taken from the unwonted dispensation Reason 6 of God's providence, when the zeal in the ordinary Ministers of God's vengeance faileth this way, he stirreth up zeal in others in a more than ordinary way, to execute such vengeance: as when Ahab faileth to punish such abuses in Religion, Elijah is stirred up to do it, 1 King. 18. God would have it some way done; so far is he from prohibiting the doing of it.  
The last Reason may be taken from the examples both of such as have acted this way by the light of grace, and are commended Reason 7 for it in Scripture, and of others, who being themselves Pagans, yet have done somewhat this way, by a mere common light, at least of Nature, and Nations. Of the former sort, read that of Moses, Exod. 32. 20, 21, 22. and that of that general assembly of the Tribes, at least in their Heads and Representatives, recorded to their honour▪ Josh. 22. 10, 11, 12, etc. unto ver. 34. besides that of Asah, 2 Chron. 15. 12, 13, 16, etc. and of Jehoshaphat, 2 Chron. 19 3, 4, 5, 6 7, 8. and of Josiah, 2 Chr. 34. 33. vers. 4. with 2 King. 23. 20. and of Nehemiah, Chap. 13. 21. and that of the converted Kings in the days of the Gospel; who as they shall hate the corrupt and false Church-state of Rome, so shall they execute corporal vengeance of God upon that Whore, Rev. 17. 16. Of the later sort, we need not instance in Numa's Laws against the use of Images, in any religious way, or in others in the Roman or Grecian States, since scarce any Pagan State whatsoever, but have enacted and executed Civil punishments, upon the despisers, or depravers of their gods, or of the worship or worshippers of 
Dan. 3. 1, 2. etc.  them: which though it show the miserable fruits of man's Fall in this their misguided, and misplaced zeal, yet by these ruins we may judge, that it is a principle deeply engraven in man's heart, that as there should be some to rule, and some to be ruled; some God, and some worship of that God: so by the Law of Nature and Nations, there should be the external exercise of some external coercive power, in cases of profanations and abuses of the name and worship of that God, who is to be adored.   

And let none now object; that such Authoritative acts in Object. such persons were typical.   

For, 1. We speak not of David, and Solomon, and such Answ. like, but of others: and will any say that Moses in his Act, or the Heads of the Tribes in their act, or Nehemiah in his act; that these were types of Christ: we might have instanced in the Judges in Jobs time; that corruption in Worship, as the worship of the Sun, or Moon, etc. was an Iniquity to be punished by the Judges: so our last Translation rendereth that place, Job 31. 26, 27, 28. yet were not those Judge's types of Christ.  
2. Those Worthies mentioned, did exercise power in matters of the second Table also; yet not therein Types of Christ: for then the substance being come, the shadow vanisheth, and so all Civil Power and Jurisdiction in matters of Righteousness, as well as Religion, would be turned up by the roots.  
3. Those zealous Acts of the converted Kings against all superstitions, and the fomentors and Abettors of them, prophesied of Rev. 17. 16. can under no pretence, be called Old Testament types; or Old Testament Zelots.  
The point propounded being explained in the Distinctions and Conclusions before laid down: and being thus confirmed; we shall now consider of some doctrinal Instructions arising thence.   

1. Then if this be so; It serveth to refute and remove many Object. pretences, aod answer many Objections, tending to undermine the Coercive Power of the Civil Magistrate in matters of Religion. Such as these following.   

1. If you grant Magistrates such Coercive power in matters Answ. of Religion, you will make them Church Officers.  
The second Conclusion denyeth to them any way of exercising that power, which is properly Ecclesiastical, allowing them only a Civil way of doing what they do, in matters of Religion. When Church Officers with the Church do Ecclesiastically punish one of their members, for that which is also a civil offence: as when they cast him out for lying, drunkenness, Incest, etc. they are not therefore Civil Officers; because they do it in their own proper way; namely Ecclesiastically. So when Civil Courts censure persons for heresy, schism, etc. which also is an Ecclesiastical offence, they are not therefore Church Officers; because they do it in a Civil way; and as it is a breach of humane Laws made against the same, and as it tendeth to break civil peace. In the one Court they are censured as matters of the Lord properly; in the other, as they come under other political 
2 Chron. 19 8, 9, 10, 11.  respects. Nor is either Court clear of that Gild, unless both Courts in their several ways, as several witnesses of Christ, do bear their respective Juridical and Authoritative testimony against the same.   

If you grant such power to Civil Authority, you make them Object. 2 Lords over people's faith, and conscience; and that is only Gods peculiar, to reform or restrain, or punish conscience; and Paul though an Apostle, and more than another ordinary Officer, he disclaimeth this, 2 Cor. 1. 24. not for that we have dominion over your faith.   

God, that of old enjoined such restraining and punishing Answ. 1 of Idolaters, Seducers, Blasphemers, and Prophaners of his Sabbath, Deut. 13. 9, 10. & Chap. 17. 5, 6, 7. Numb. 15. 32, 33, 34, 35, 36. Levit. 24. 11, 12, 13, 14. and Christ that requireth the taking of such Foxes, did he enjoin Civil Authority thereby, 
Cantic. 2. 15.  to Lord it over men's faith, and conscience? Surely none dare say so: or did Asah, who 2 Chron 14. 4. commanded Judah to seek the Lord, etc. Lord it over their faith? or did Josiah, who did compel some to stand to their Covenanted worship of God, 2 Chron. 34. 32. he made all that were present to stand to it; and vers. 33. he made them serve the Lord their God: and 2 King. 23. 20. he slew the idolatrous Priests there; did he therefore sit in God's Throne of men's consciences, and Lord it there? surely than he had never been so renowned for it, as he is, but blamed rather: and say not this is Old Testament; for if it be in itself a lording over men's consciences; to require persons to carry it orderly before the Lord in his worship, with their outward man: and neither to hold forth or express, in any scandalous way, what is contrary thereunto: or if they do, to punish them for it: It is of this nature wheresoever it is, or whensoever it is found: times of Old or New Testament, make no difference in the nature of things. What is in itself tyranny, or murder, is so. It was so then, and is so now: and if so now, it was so then. Yea if it be in itself Lording over conscience, to punish gross corruptions in Religion, for which men pretend conscience: then if Churches in a Church way punish heretics, cut them off from Church communion, or deliver them up to Satan, they lord it over men's faith and consciences; they would force others to believe, as they do believe, when yet those others profess that in conscience they cannot do so; and so will force other men's consciences. But will any say, that this is forcing conscience, or lording over it, verily then, Thyatira had not been so much to blame: or why doth Jesus Christ blame that Church, for suffering Jezabel to vent her corrupt doctrines, especially in such lesser matters, as eating things sacrificed to Idols, Rev. 2. 20. if Thyatira might reply; Jezabel professeth herself a Prophetess, to be extraordinarily inspired; to have the Spirit, promised in Joel, poured out on her, one of the Lords handmaids, whereby she prophesieth; and so to hold forth what she doth, out of conscience, to the dictates and manifestations of the Holy Ghost, in her spirit and conscience: besides the matters are of no great weight; to eat things sacrificed to Idols, which Paul himself made a matter of indifferency, in some cases, 1 Cor. 8. & chap. 10. & Rom. 14. And should we not let such blind guides alone, in their seducing of other blind ones, like themselves; as Matth. 15. 14. they were required: or if we should deal with them, and force them out of the Church for such matters of conscience, shall we not seem to force men's consciences, and to lord it over that which is thy peculiar to manage, and overrule, even conscience. Besides, if such Church restrictions of the corruptions in Religion, or punishing of them Ecclesiastically, when yet they are matters of conscience, be forcing of other men to our belief, and forcing men's consciences: why are Churches to censure heretics? first, by that censure of Admonition, once, or oftener; and after that, of excommunication, Tit. 3. 10, 11. or why did not Paul himself let Himeneus and Alexander alone? or why is he so earnest that such false teachers who troubled the Galatian Churches, might bear their (Ecclesiastical) Judgement and be (Ecclesiastically cut off, Gal. 5. 10, 12.  
2. It hath been declared already, how such Rulers do therein act, but as God's Ministers, and by virtue of their office and charge from God; and de Jure, do not restrain or punish what seemeth to be cross, but what is evidently cross to the Word of God; according to the third Conclusion: and so they do restrain and punish that only, which if others had any conscience, (as we say) they would refrain from: as first, Forbidden by him, even God and Christ, who is Lord both of their Faith, and Conscience too; and will one day be a Judge of both: and in the mean while doth make lawful Civil Powers, his Substitutes, and Ministers, and under-Avengers to execute wrath upon him that doth evil, Rom. 13. 4. the Lord maketh no exception, in their Magisterial work: but speaketh indefinitely; if corrupt persons in Religion, even as they hold forth such corruptions in word, or deed, be evil doers, the Lord ordaineth Civil Rulers to be Ministers of his vengeance, against them: albeit he himself be an avenger, and could execute divine vengeance upon them immediately, as he is Supreme Lord of men's Consciences.  
3. It hath been already said in the sixth Conclusion, that the use of such Coercive power in punishing, it is to be after due means of conviction first used; which being used, and yet persons persisting still in their evil ways, they are according to Gods own Censure, accounted as persons self-condemned, or condemned in their own consciences, Tit. 3. 10, 11. so that their punishment then, is not lording it over their consciences, but a just censure of persons sinning against their Consciences.   

If this power be so exercised, it would make Christians servants to men, or like their servants they must be forbid this or Object. 3 that; and if not obedient, then punished: now 1 Cor. 7. 23. we are charged not to be servants to men.   

First, The Lord of old required as much as now we plead for: did not he then and thereby make his Saints of old servants Answ. to men? albeit they, as well as we, were bought with the price of Christ's blood.  
Secondly, such a like Argument, if of any force, would also undermine Church restraints and punishments of corruptions in Religion; for it will be said, the Church is but a Society of men: they forbidden this or that to their members, which if they obey it not, they censure them; and will any become such servants to men?  
Thirdly, It is evident that now also men may be servants to men, 1 Tim. 6. 2. Ephes 6. 5, 6, 7, 8. Tit. 2. and yet in a sense, they may not be servants to men, whether Family-Masters, or State-Rulers; namely in way of base, servile compliance to men's vain humours, to the sinful lusts of their wills, or carnal Fancies of their minds; if either Masters or Magistrates, will forbid what they please, and not what God would have them be not the servants of men: better obey God then men, Act. 4. 18, 19, 20. yea but when according to the former Conclusions, they forbidden and punish only, what their Lord and Master and yours also enjoineth them; now you show not a servant-like spirit, to your professed Supreme Lord and Master, if you submit not.   

Grant such Power once, and it is the way to make Christians, Object. 4 either basely to dissemble, or else to do something against their consciences.   

1. As much might be said against that way, which that Answ. State took, 2 Chron. 15. 12, 13. they made this order; that whosoever would not seek the Lord should be slain; this Asa took courage to do by the prophesying of Oded, vers. 8. and as a fruit of this the Lord gave them rest round about, vers. 15. Josiah also he caused his Subjects to serve the Lord their God, 2 Chron. 34. 33. this made the subjects either dissemble or sin against their consciences: or if Churches assay to cast out blasphemers, or trouble-Churches, Gal. 5 10, 12. 1 Tim. 1. ult. they will but cause them either to dissemble, or else sin against their consciences.  
2. According to the former Conclusions, the Magistrate restraining and punishing things cross, manifestly cross to the Word, he punisheth only such things which men out of conscience should avoid: and the Magistrate also punishing such transgressors after due means of conviction; the persons now punished become sinners against their own consciences: and is punishing sin or sinners against conscience, a means or cause, in itself, to make them either to dissemble, or else to sin against conscience? what more ridiculous?   

The use of such Coercive power, is to introduce an external Object. 5 compulsion of persons to grace and truth, when persuasion is rather to used.   

1. That godly regulated Rulers they are wont to enjoin the Answ. use of all persuasive means to the Saints, as the use of the Ministry of the Word amongst their Subjects, that none may plead excuse: we have had no instructive means to draw us on to the ways of the Lord. So did Jehoshaphat, 2 Chron. 17. 7, 8, 9 after which he sends forth Judges to censure offenders against God, or man, or both, 2 Chron. 19 5, 6.  
2. Even before they do actually sentence offenders, they use all means of Conviction, Conclusion sixth; and consequently persuasion is used with such: wherefore this maketh nothing against what we plead for.  
3. If the Objection argue ad idem, it stands thus; persons may not, cannot be outwardly constrained by men to grace and true faith; therefore they may not be externally restrained from ungodly practices, such as venting of pernicious and blasphemous doctrines, quite cross to the Faith of the Saints; the very naming whereof is a sufficient refutation of it.   

This is to make the weapons of our warfare to be carnal and Object. 6 not spiritual, contrary to that, 2 Cor. 10. 4, 5. and to make Christ's Kingdom of this world.   

We might answer, that 2 Cor. 10. speaketh not of the use of civil Power, but of Church Apostolical Power; and rather implieth, Answ. that though the weapons of Apostles and Churches, considered as Apostolical and Ecclesiastical, are of a Spiritual nature, yet there are others, who have weapons for suppressing of sin by other means and ways, even by weapons, which in some sense may be called carnal, namely as contradistinct to Spiritual; that is, weapons of an external and corporal nature; such as men make use of to exercise or establish their political jurisdiction over others.  
But the answer is easy: First, if this argument be of force against Magistratical power in punishing open sins of the outward man against the first Table, it is of like force against their punishing of such sins against the second Table: Christ's Kingdom being not of this world in way of punishing the sins of the one, more than the other; and Apostles and Churches having power from Christ by spiritual weapons to avenge all disobedience, whether against first or second Table, 2 Cor. 10. 6. 1 Cor. 5. 12. 3. 4, 5. It would follow that Magistratical weapons must be used against neither sort of sins.  
Secondly, when Christ himself did use carnal instruments to curb and convert those Temple abuses and corruptions in Religion, John 2. 13, 14, 15, 16, 17. yet did he not cross himself in his speech, John 18. 36. My Kingdom is not of this world, nor did he cross this in 2 Cor. 10. 4. which he spoke by Paul.  
Thirdly, though Jesus Christ's Kingdom of which he spoke to Pilate, before whom he was accused of assertation of a Caesarian kingdom and dominion, John 19 12. were not such kingdom, nor he any such terrestrial Monarch; yet that hindereth not, but that both as God, he ruleth over all Nations, and as God-man all power is committed to him, Matth. 28. And he is King of earthly kings, and Lord of lords, Revel. 19 He by and from whom, the Princes do rule; yea, All the Judges of the earth; yea by whom it is that such Princes do decree Justice, even any just Laws against open sins acted by the outward man, against God or man, first or second Table, or any just censures against the same: (for so saith Proverbs 8. 15, 16. By me Princes Decree justice, (that which giveth every Subject his due encouragement or punishment.) Yea, he who taketh to himself his Kingdom in special form; when the kingdoms of the earth become his, or are subservient to him, in establishing and vindicating his Royal Laws and Institutions, so far as they come under their view, Rev. 11. 15. 17. compared.  
This is a way to let in false Religions and corruptions in worship, since Rulers may seek to restrain and punish all purity of Doctrine and worship, and to constrain Christians to the contrary, as do Popish Rulers and the like.  
If the Objectors argue ad Idem, they argue thus: that to restrain Answ. and punish grosser corruptions in Doctrine and worship, is a way to bring in corruptions in Doctrine and worship; And will not any blush to argue thus?   

The exercise of such coercive power in matters of Religion, Object. 8 is the way to bring in persecution for Christ's cause and for a good Conscience sake.   

The limiting of civil peace, as of duty only to punish things manifestly cross to the Word, and that after due means used Answ. 1 of information and conviction, is rather to lay the bonds of God upon them to restrain them from persecuting the Saints for a good cause or conscience: If accidentally any enemies to Piety or Truth, will take occasion thence to pervert and abuse their power contrary to the mind of God. That abuse of their power must not invalidate and take away the due use of their power. Churches are ecclesiastically to cut off such as trouble the Churches, but they may abuse their power, to cast out their best members for the truth's sake: yet this their sin dischargeth not Churches from the duty. It is alike here: abuse of civil power taketh not away this due use of it.  
2. Just persecution of men sinning against God's Rules and the Dictates of a right guided conscience, which require persons to obey Superiors in all their lawful commands, is not to persecute men for attendance unto God's Rules or to the Dictates of a good conscience, and it were absurd to reason thus.  
Men may not be persecuted for a good cause and conscience, therefore they may not be punished for maintaining a bad cause, and that which is (interpretatively) against their conscience.   

The exercise of any such power by godly Rulers, is cross to Object. 9 the meek Spirit of Christ, and to that merciful and peaceable Spirit which he requireth of his Saints, Rom. 15. 1. Gal. 6. 1, 2. Eph. 4. 32. 2 Tim 2. 25. James 3. 15. 17.   

1. All that is required of Church Officers and Members, Answ. such, & to them so considered, are those speeches in special wise directed (as the contexts show) yet are Church Officers and Members, as those of Ephesus, commended also for their zeal, when through zeal they could by no means bear with corrupt Tenants and Doctrines of the highest strain, and held forth with the highest pretences of Divine Truth, and no less than Apostolical, Revel. 2 2. Thou canst not bear them that are evil, and hast tried them that say they are Apostles and are not, and hast found them liars, and they are required to avoid, and reject and cut off such as vent corrupt doctrines and the l●ke, Rom. 16. 17. Gal. 5. 10. Tit. 3. 10, 11.  
2. Zeal of God in sharp punishing of such like corruptions stood very well with Christ's Dove like Spirit; none so meek as he, yet none so zealous this way. The zeal of God's House even consumed him, and made him lay on so hard with his scourge upon those who polluted the Temple, john 2. 16. with 14. 15. 16. 30. so Moses that King in jesurun, the meekest of mere men in his own cause, Numb. 12. 3. yet how Lion-like in that cause of pollution of God's worship, Exodus 32. 26, 27, 28, 29. So in Hezekiah, who was such a shadow to the Saints, Esay 32. 2. yet a very fiery flying Serpent against the enemies of God and the Church, Esay 14. 29, 30.   

This is contrary to what was Prophecies of us Gentiles; Object. 10 That our swords should be beat into plowshares, Esay 2. 4, and that none should hurt or destroy in all God's Mountain.   

1. Although all sinful and rash quarrelsomness, all self avenging Answ. or means thereof, and all injurious and unwarrantable slaughters should be excluded God's Mountain, yet this hinders not, but that gentile Rulers as ordained of God must bear his sword; not in their scabbards, and at their girdles, suffering it to rust for want of use, for that were to bear the sword in vain, contrary to Gods own order, Rom. 13. 4 but to be used against all evil works coming under their Cognizance, whether respecting God and Religion more specially; or man and righteousness; whether in way of the vengeance of God against domestic offenders, or in way of just war against other enemies of God his Cause or Saints. If any reply hereto, that this place in the Romans intendeth not any matters of Religion at all, but only matters of civil righteousness,  
1. Evident it is, that as good and evil doing, whereof the civil Magistrate taketh cognizance, are opposed Rom. 13. 3, 4. so are encouraging rewards to weldoers, as by that of praises and vindicative rewards to evil doing, and to evil doers opposed: now none will deny that the civil Magistrate is bound to encourage the Preaching Profession and practice of the Truth, worship and ways of God; and therefore by parity of reason, is he to be an avenger of what cometh under his cognizance contrary thereunto. 2. The persons more specially spoken to upon that ground to do well, because than they have praise of the same; or in case they do evil, than they are to fear the vengeance of the Lord to be executed by his Minister, the Magistrate; they are Professors, Officers and Members of Churches, such as they were at Rome, Rom. 1. 7. and 12. 4, 5, 6, 7, 8. compared with chap. 13. 3, 4. If thou do that which is evil, fear, etc. which all will confess to be liable to evil doing against the first as well as the second Table. 3. He is by God's Ordinances to be a terror to evil works indefinitely: For rulers are not a terror to good works, but to evil, vers. 3. & v. 4. He is the Minister of God, the avenger to execute wrath upon him that doth evil; be he who he will be, coming under his power; or be the evil what it will be, coming under his view. Now the Scripture reckons especially the doing of persons of corrupt judgements; as persons so corrupt to be evil deeds. Hence if a Christian bid God speed to persons, who bring not the Doctrine of Truth, he is partaker with him in his evil deeds. 2 Joh. 10. 11. Hence Paul calleth those corrupt circumcision teachers. evil works, Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the concision. And the opposition, Rom. 13. 3. evinceth this, Rulers are not a terror to good works, but to evil; whence the argument is strong. Those good works and acts which civil Rulers are not to be a terror unto, unto the contrary evil works they are to be a terror; to good works and acts, (civilly such) respecting the Truth, worship and ways of God, civil rulers are not to be a terror; therefore to evil works, contrary to the truth, ways and worship of God, are they to be a terror.  
If any yet reply, that this in Rom. 13. is spoken with reference to the present power that then bare chief sway at Rome; or at least with sole reference to such like civil powers that were christian, and looketh not to civil powers becoming christian; and so is no rule for christian rulers:  
The Answer is ready, albeit those who were in highest power, when Paul writ this Epistle, were Pagan, and not Christian; yet the context carrieth the words spoken about higher Civil Powers, to be extendible, yea especially appliable to Christian civil Rulers.  
1. When the Apostle saith, Wilt thou not be afraid of the power? do that which is good, and thou shalt have praise of the same: Who knoweth not, that Nero, then ruling, was so far from giving encouragement to any Christian Romans, either in a way of piety or honesty, that he was a very Lion rather, cruelly to devour them, 2 Tim 4. 17. and that way rather to have encouragement from Pagan Rulers, would be to comply with them in the ways of their profaneness and heathenish outrages and abominations; which God forbidden!  
2. As the Civil Powers in or with Christians are ordered of God, (for there is no power, saith Paul, but is of God; meaning especially civil power, Rom. 13. 1.) and as every soul by virtue of that word is also to be subject (in all lawful things) to Higher Powers amongst Christians; and exercised by Christians: so Anabaptists themselves will acknowledge, that Rom. 13. 4. taketh in the Christian Magistrate as bearing God's Sword, and being God's Minister for Civil vengeance against evil doers against the rules of the second Table; and so the case is yielded by them, that the place in Romans 13. looketh at the Christian Magistrae also.  
3. Those Rulers, to whom, what is here spoken touching their Magistratical work, doth best agree, and by whom, it is best performed, they must be here principally intended by the Lord: but to the godly Christian Magistrate, the Magistratical work here mentioned doth best agree, and by him is it best performed: therefore the godly and Christian Magistrate is here principally intended. As for instance: [Rulers are not a terror to good works, but to evil.] who maketh more conscience of this order of the Lord, the highest Ruler, than the Christian godly Magistrate? who is wont else to fulfil that so fully and faithfully unto the Christian and godly Subject: [if thou do that which is good, thou shalt have praise of the same:] who is actually and effectually [the Minister of God for thy good] the Best good, as well as other Inferior good, of the Subject: so properly, as the Christian godly Magistrate? Who maketh conscience, but he, to come up fully and regularly to that also, vers. 4. he is the Minister of God, the Avenger, to execute wrath upon him that doth evil.  
A second Answer to the Objection from Esay 11. is, That Answ. 2 the just execution of offenders by the Civil Magistrate, is not doing of hurt to any, but a means in itself of good: yea as to others; who hear and fear, and learn to do no more so wickedly: so sometimes is it sanctified of God, to the good of the delinquents themselves, who are corporally punished by them: as some in the days of the Gospel, who shall be punished by their Christian Rulers, shall acknowledge it to God's praise, Thus was I wounded in the house of my friends, Zech. 13. 6.   

This is cross to that Rule, Judge nothing before the time, Object. 11 1 Cor. 4 4.   

It is spoken in opposition to rash censuring of others; according Answ. to that, Matth. 7. 1. Judge not, that ye be not judged: but Paul never intended, that no matters of a sacred or civil nature, should ever be judged of by such as were called thereto of God, but all left unmedled with to the Judgement day; for 1 Cor. 5. 4. he chargeth in Church matters, that the Church proceed to censure the incestuous person: and 1 Cor. 6. 1, 2, 3, 4, 5. he would have some of the Saints to be chosen by them to judge in their civil matters amongst themselves; the rather, because the Saints shall (as Assessors) judge the world at the last day.  
A second Instruction from the premises, is, that surely than persons in Civil Authority are in duty bound, even as they are persons in civil Authority under God and Christ, as they are Ministers of God, to endeavour the exact knowledge of his Law, Word and Rules; as other under-Rulers, are to know the Laws of their Sovereign: for if they must restrain and punish, what is cross to those Rules, they ought to know the Rules; else how should they know what is cross to the Rules of the Word? or before they punish the same, how will they be able to use such means of conviction of offenders against those Rules, as God requireth? God put this principle into the heart even of Artaxerxes; that such as knew the Laws of God, should be set in Authority to punish such as did contrary to the Law of God, Ezra 7. 25, 26, 27, 28. compared. God by Jethro counselled, that Rulers should be men of Ability; even in Scripture, as well as other Laws and learning, Exod. 18. 21. and Deut. 1. 13. compared; the book of the Law was ever to be with the Rulers set over God's people, Deut. 17. 18. Josh. 1. 7, 8. Esay 32. 1, 2. & 33. 6. wisdom and knowledge in such as rule, is the stability of their times. It is God's Ordinance to Gentile Rulers, that they should be wise and instructed; even in the things, ways and words of God, Psal. 2. 10, 11. Pagan Rulers indeed, whilst Pagan, do not know the Word, and so cannot so well punish what is cross to it; but of right and duty they are bound to know both.  
A third Instruction hence, is; that if such corruptions in Religion, are to be so restrained and punished by highest Civil Authority, then are highest Civil Authority, which chief require such punishment to be executed, to make Coercive Laws about matters of Religion. For if so to punish, then in an ordinary way to do it, either by virtue of some political Law established and promulged for that end: and then the case is granted; or else without such a Law: and then way is made to bring in Arbitrary and tyrannical Government. Yea when a Civil State doth agree, in such or such matters of God, to be guided by the Word of God, and necessary deductions thence, what punishments to inflict upon such or such corruptions in Religion: Now that which is materially considered, the Law and Word of God, yet formally considered, as thus politically ratified and promulged; It is so far forth of the nature of a political law, and doth but strengthen this Conclusion; That what a Civil State must punish, they must make political Laws for that end; in that extraordinary case, Moses without a law must punish that blasphemer, Leviticus 24. 11, 12, 13, 14. but in reference to ordinary execution of Justice that way for the future; God biddeth Moses to promulge a solemn Law in Israel, that whosoever blasphemeth the name of the Lord, shall surely be put to death, vers. 15, 16.  
Touching this particular, 1. we distinguish of Civil Magistrates.  
1. Civil Magistrates are considered either Indefinitely, or in a limited sense. Indefinitely considered, they are the Ordinance of God; the Civil Powers that be are ordained of God; there is no power but of God, Rom. 13. 1. yea they are of Christ, under whom they rule, and by whom they decree whatsoever. Justice they do decree, Prov. 8. 15, 16. by me; who that is, is explained, vers. 30. then I was by him, and I was daily his delight: and vers. 31. Rejoicing in the habitable part of his earth, etc. by this essential wisdom of God, Prince's decree Justice; whether just Laws against evil doers, or just censures, according to those Laws: he is King of kings, and Lord of lords, 1 Tim. 1. 15, 16, 17. Rev. 17. 14. & 19 16. if considered in a limited sense, under this or that form of Rule or Magistracy, whether Monarchical, Aristocratical, Democratical, or mixed of Aristocracy and Democracy: so it is a humane creature, as the Greek termeth it, 2 Pet. 2. 13.  
2. Civil Magistrates are considered either as rightly ordered according to God; or as some way defective to his order▪ Regulated Magistrates, ordered according to the Rules of God and Christ, whose Ordinance they are, and by whom they rule; they are well versed in Scripture, Deut. 17. 18, 19, 20. men of choice Abilities for wisdom and understanding; yea even in the things of God, Exod. 18. 21. & Deut. 1. 13, compared: such as fear God, ibid. such as rule in God's fear, 2 Sam. 23. 3, 4. such as do spiritual homage to Jesus Christ, Psal. 72. 10, 11. are spiritually wise, and well instructed, Psal. 2. 10. Kiss the Son, with the kiss of faith, love and obedience, verse 12. serve him, vers. 11. not as men only, but as Kings and Judges Are nursing Fathers to the Church, Esay 49. 23. are brought to the Church to join with it, Esay 60. 11. stoop to the Government of the Church as members of it, Esay 49. 23. bring the glory of their Authority to the Church, Rev. 21. 24. thereby to minister every way, in way of protection, preservation, and establishment thereof, Civilly, in peace, and purity of doctrine and discipline, and the like, Esay 60. 10. 1 Tim. 2. 1, 2. every way in their political manner, Ministers even to Gentile Churches, such as that of Rome was, for its good, Rom. 13. 4. and a terror not to good works but to evil, Rom. 13. 3. In this respect, it's so far from truth, that a godly man and member of Jesus Christ, should not be a Magistrate; (when yet godly Moses, Joshuah, David, Asah, Jehoshaphat, Hezekiah, Josiah, Zerubbabel, Nehemiah, and others of old were: and so in and after Christ's Incarnation, was Joseph of Arimathea, Joh 19 38. so was he, Joh. 4. 46, 53. compared: so was Cornelius, Act. 10. 2. and Sergius Paulus, Acts 13. 7. 12. compared, that Eunuch, Acts 8. 27. 37. compared, Erastus, Rom. 16. 23. etc.) that according to God's rule, such an one should be the only man for that office. The Conclusion in special wise respected regulated Magistrates, and not so much such as are defective to their supreme Lords order and rules, and sundry ways grossly transgressing the same.  
3. Civil Magistrates are considered in the perfection either of the Essence of their Magistracy, or of their magistratical Operations.  
In the former sense Pagans and other Rulers not regulalated according to God's Rules, and perfect Rulers, and have a perfect right to establish true Religion, and to make good our Laws to that end; Albeit for want of light, they know it not, or for want of a better heart they do it not: According as out of the like defects, they establish not many wholesome Rules, and Laws of civil Honesty and justice; albeit as Rulers, they have a power to do it. In the latter sense, if regulated, they are complete, if not regulated, then in so fare forth, sundry ways imperfect, and deficient.  
Secondly, we distinguish of Kingdoms or Commonwealths in which they rule. They are either greater or lesser, the Rule concerneth both alike.  
Again, they are either Pagan, not intended in the point; or Christian, and these again either more pure, and better squared according to God's rules, whose they are; or they are more corrupt, and Apostatising from truth, or from purity and power in Religion; that point reacheth both.  
Again these corrupter States are considered as so corrupt, either in the body of the Spiritual guides thereof, or in the body of the People, or in both: Neither the one nor the other are in Religion; excluded the point.  
Thirdly, we distinguish of Legislative power in matters of Religion. It is either Absolute, and merely Sovereign; and so only God, and Christ is Lawgiver unto his people, both for matters of Religion and Righteousness, Piety and Honesty, First and second table. Jam. 4. 12. There is one Lawgiver. Esay 33. 22. The Lord is our Lawgiver. Or it is subordinate and subservient, and in a way of conformity and respect to the Laws of God already made by God, and so as men may be Kings and Judges, though in other respects the Lord alone be King and Judge. Esay 33. 22. so may men also make just decrees, & be Lawgivers. Again, Lawgivers are considered, either as Infallibly and immediately inspired: such a one was Moses, Numb. 21. 18. or as bound indeed to the Rules of God, which are of Infallible Inspiration, but not always Infallibly carried out, according to those Rules, and so others in highest place are Lawgivers, as where those Jewish Rulers long after Moses time, with whom the civil Sceptre was, they were Lawgivers, and long after David's time and solomon's (who had their inspirations) so far as the Sceptre, or Higher Civil power departed not from them, a Lawgiver was among them. Gen. 49. 10. Prov. 8. 15, 16. These Humane just decrees of highest Civil Rulers are by Christ.  
Again, there is a power simply Ecclesiastical, respecting the decent, and orderly carrying on of the worship of God, according to general Rules of the Scripture, and the prescripts of holy prudence, left to the Church's liberty, 1 Cor. 14. 40. (though these constitutions are not so properly Laws but rather are Ecclesiastical directions of order, and decorum, about external Rites, and circumstances of worship,) which we grant, there is a Nomothetique power about matters of Religion, which is merely Political and Civil, to which the conclusion looketh. There is a power supposed which is mixed, that is, partly Ecclesiastical, and partly Civil, which some give to the Pope, as do some Papists, some in name protestants, do give to Christian Princes; but this confusion of the two powers and swords, we deny to be from the God of Order.  
Fourthly, we distinguish of Laws about Religion.  
They are considered either materially or Formally.  
Concerning such Laws materially considered, they are either of such things which are manifestly cross to divine Laws, which are the only Authentic and presidential Laws, condemned in Jereboam and other wicked Princes, 1 Kings 12. 28. to the end; of such Laws see also Hos. 5. 11. Or they are Humane Sanctions of the Laws of God, and of that which is according to those Laws which we assert.  
Secondly, Things according to the Word, properly respect either Fundamentals, or Circa-fundamentalls; matters bordering upon Fundamentals, and circumstantially in Religion, or matters respecting Religion, of greater or lesser weight; we would not exclude either from being materials of Humane Civil Sanctions. 3. Matters of Religion are either such as are manifestly in the Word, or such, which though in thmeselves, in the word, and grounds of it, yet not so clearly, but very disputably; the regulated Magistrates ordinate Power, extendeth to deal about both, only in a different manner. 4 Disputable matters in Religion are, either such which are so really and in themselves, or so only Imaginarily and merely from Humane defects and corruptions, as when not so to the most and best Judgements of the ablest Saints and servants of God, but to some few, and that either through weakness of Judgement, or through sophistical argumentations of men of corrupt minds, or through gross neglects and contempts of means of Instruction; these also admit of several Considerations in Political times about matters of Religion.  
Secondly, Concerning such Laws about Religion formally considered, we distinguish. They are either such which are made of equal Authority with the Word, and such which of and in themselves do bind Conscience, which Popish Tenent we abhor; or they are such which are no other but humane Civil Sanctions, and Ratifications, and Promulgations of Divine Laws, commanding, or forbidding what the Law or Word of God, either expressly, or by just consequence commandeth, or forbiddeth, so far as openly acted by the outward man, with suitable humane rewards or punishments annexed, binding Conscience only so far as the Word itself allowing the Authority, and the Laws likewise made by the Authority bindeth the same. This we assert.  
Again, Humane Laws this way, are either such as being made by Civil Authority, yet are supposed to come from some Church power residing in the said Authority, and so to be by virtue of that Civil Authority Properly and Formally Ecclesiastical Laws, which we deny: Or such which are materially, and Objectively Ecclesiastical Laws, that is, political, humane Sanctions of God's Rules and Laws respecting the Church also, and Church Ordinances, which we assert. And now having laid down these distinctions, let us come to some Conclusions about this weighty matter.  
1. Negatively.  
Concl. 1. Highest Civil Authority may not impose what form of Worship, or of Church Discipline, they please, as Erastus and some others since him affirm: For both the Matter of the Worship of God, and the Means of Worship, whether Church Discipline, or any other Means, are limited by our own Lawgiver to such and such Rules and Laws made to hand, and not left to any humane power to make it way. Neither may any humane powers, which are his Ministers, transgress the Laws of this their Supreme, either by adding thereto any Law of their own, or taking therefrom; they may, and must in their way, ●●d place, look to the due execution of his Laws, but foist in no new Law of their own, in things of his Worship. Hence that Injunction given to Joshuah as Judge and Ruler, Joshuah 1. 7, 8. Observe to do according to all the Law which Moses my servant commanded thee: He is therefore to look to the keeping of both Tables, commanded of God by Moses; but must not turn from it to the right hand, or to the left. So gentle Princes must first be instructed (even in the Laws and mind of Christ) and then serve him as their Lord, Psal. 2. 10, 11. God rooted out Jeroboam for this, and Israel for following such like Commandments, Hos. 5. 11. and brandeth such Ordinances in such matters, which are not according to his Word, but man's device and will, to be Will-worship, Col. 2.  
Concl. 2. Civil Authority may not impose, either what circumstantials, or significant Ceremonies in Religion they please, such significant Washings enjoined are forbidden, Mat. 15. 2. 7. 9 God left not them of old, either in matter of a very Curtain, or the like, in the Tabernacle; or in the matter of any significant Ceremony to their own wits; but if he thought meet of teaching them any such way, he himself told them thereof, and required it of them, as in those significant Ceremonies at the Passeover at first, of eating it with their loins girt, with staves in their hand, and shoes on their feet, to note their hasty coming out of Egypt, Exod. 12. 11. And in that of the Plates for a covering of the Altar, made of those rebellious ones; Censers, to signify, that none not of Aaron's house, might ever after that dare to offer Incense, Numb. 16. 38, 40. And of like significancy was Aaron's Rod that budded, Numb. 17. 10.  
Concl. 3. Highest Civil Authority hath no power formally Ecclesiastical to make Church Laws, so called, under pain of Excommunication, to be by virtue of their Authority executed by Ecclesiastical persons, as those who should in their names summon, examine, and censure such as will not actually conform to such orders. This confusion of Civil, and Church-power, and tyrannical abuse of Civil Authority, will bring confusions upon States, which against all admonitions of Gods faithful servants persist therein, as it did to Jeroboam and his house, and all the rest of Israel's Princes which went in his footsteps, Zach. 11. 14, 15. & 13. 4. 9 12. 20.  
Concl. 4. No Civil Authority can by their Laws free any of their subjects, either from Ecclesiastical duties to the Church, as Members thereof; or from Church censures; nay, they cannot by any such Law exempt themselves, if Church members, from any such Church duty or censure, much less can they exempt others; those just duties and censures being authorized by the Sovereign Authority of Christ, as King, and Lawgiver of his Church, and laying that bond upon Conscience, which no humane, no nor Angelical power can unloose, though they should assay it. Christ requiring Peter and John to preach him to the people, the Jewish Rulers forbidden them, it is not right in God's sight, themselves being Judges, that man should be obeyed rather than God, Acts 4. 18, 19, 20. This Christ condemned of old in them, that by their Injunctions would invalidate the Commandments of God, Mat. 7. 9, 10, 11, 12, 13.  
Concl. 5. Highest Civil Authority cannot make any Laws about Religion, which do formally, and as they are humane Laws, bind their subjects Consciences.  
For first, neither men, nor any Laws of men, can lose Conscience from any guilt upon it, and therefore neither can they by any power of theirs bind it under guilt; For e●usdem est ligans & solvens: Who can forgive sins but God only? Mat. 9 6. Who can ease the heart of its burdens, or from its yokes, but Christ only? Math. 11. 28. Who can open that door but Christ alone? who can shut it, and when he shutteth it, no man can open, Rev. 2. 7. Church Officers, with their Churches may indeed bind and lose in earth, remit or retain sins ministerially and declaratively, but not effectually and regally, Mat. 18. 18. John 20. 23.  
2. Because men cannot take cognizance of the obedience, or disobedience of Conscience itself, within itself, to their Laws; nor can any humane testimony from without be produced, how Conscience doth carry it in its internal acts; God and Christ only know, and try the heart, Jer. 17. 10. Revel. 2. 23. No man knoweth what is in man but the spirit of man, 1 Cor. 2. 11.  
3. Because man cannot force either the mind or heart, wherein Conscience partaketh, either to think. judge, or choose after their minds or Laws, other than what themselves choose; though they may force the outward man. Nebuchadnezar doth his pleasure with their bodies, in Dan. 3. yet ver. 17, 18. they will not serve his Gods.  
4. Because men cannot reward Conscience with any reward suitable to it, as inward peace or comfort, etc. in case of obedience to their Laws: God alone giveth soul-comfort, 2 Cor. 1. 3.  
5. Because men cannot punish the soul and spirit, thought it should disobey their commands, they can only kill the body, but not hurt the soul, Mat. 10. 28.  
6. Because if men's Laws of themselves bound Conscience, then at the day of Judgement men should not be judged only according to the Word and Laws of God and Christ, as is affirmed Rom. 2. 14, 15. John 12. 48. but according to man's Laws also.  
7. Because it is possible that men's Laws though supposed to be according to the Word, yet they may not really be so: Now if men's Laws did formally bind Conscience, than men should stand Conscience bound sometimes to transgress the rules of God's Word, by virtue whereof alone all man's Laws do bind. True it is, that Rom. 11. 3. Subjects are to obey Authority for conscience sake, but not as out of Conscience to man's Laws, as humane, but by virtue of the fifth Commandment requiring honour of subjection to their Superiors lawful Authority and commands, and by virtue of any such particular Scriptures upon which any particular Laws of Churches are grounded.  
Now let us lay down some positive Conclusions about this Nomothetique power.  
Concl. 1. First then in the general we affirm, That highest Civil Authority in a Religious State may make Political Laws, properly such, about matters of Religion, and matters respecting the Churches of Christ.  
R. 1. Because supreme Political, or Civil power of Authoritative keeping the first, as well as the second Table, is the Civil Rulers both duty and privilege, But Nomothetique power about both Tables is such supreme power; And hence the King and Judge in Israel, is charged with keeping the whole Law of Moses, Deut. 17 19 & 1 Kings 2. 3. Josh. 1. 7, 8. Hence that Coronation Ceremony of delivering the Book of God into the King's hand, when to be installed in his Throne, 2 Chron. 23. 11. Hence 2 Chron. 13. 10, 11. For we (even King Abijam and the rest of his Princes, and others) keep the charge of the Lord our God, but you have forsaken him. Why, did Abijah minister to the Lord in burning Incense? etc. No, he expressly saith the Priests did it. How did he and the rest of the Civil State keep the charge of the Lord? Surely in a way opposite to Jeroboam, and the Israelite states forsaking the same (as the opposition of the one to the other in the Context showeth) now this was by Authoritative commanding the setting up of corrupt Priests, and enjoining the corrupt Worship and Service, and inhibiting, deposing, and banishing the fruitful Ministers of Gods appointing, 2 Chron. 13. 9 and chap. 11. 14, 15. & Hos. 5. 1, 2. 11. compared. Abija's keeping then with his Princes that charge of God, was by a contrary Improvement of his Authority, in establishing the matters of God and of the Church, and of the Ministry thereof, and the Hebrew text is Emphatical. We have kept (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the keeping of the Lord our God. God required the highest Ruler to look to it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that he keep all the words of this Law: King Abijah saith, we have kept the keeping of the Lord our God, or the keeping of God's Laws, enjoined us by the Lord our God. Now Nomothetique power in matters of the first, as well as the second Table, is supreme Political power in keeping of both Tables; Ergo, Nomothetique power in matters of both Tables, is the Civil Ruler's dignity and duty, why else is the Law-giving power Indefinitely considered, respecting matters of Religion or righteousness, annexed by God to the Sceptre, or highest Civil power, in a State of his own appointment, Gen. 49. 10. Papists indeed generally give Nomothetique power in matters of the Church, and of Religion, to the Pope, as the head of the Church: and no wonder, in that they give him Supremacy above highest Civil Rulers, as Emperors or Princes; other Papists give that Legislative power to the Church Representative in Synods: and no wonder, in that they exempt the Clergy from the secular Arm, unless first degraded, and delivered to them by the Pope: but we that know that Church Officers and Members, as that of Rome was, must be subject to higher powers, and that for conscience sake to the Lord, who hath so Marshaled (as the Greek word beareth it) them and us, making them as Laws. in an Army to lead us the way, and (according to this great General of the fields order) Politically to choose out our way for us, Job 29. 25. Rom. 13. 12. we may have learned better things. We know that when God commended his Laws about Religion at first to his People, although he had Aaron the High Priest, as well as Moses the highest Magistrate before him, yet Aaron must not promulge those Laws, and give them in charge Autoritatively to be kept, or else in such and such cases to be corporally punished; but Moses the Magistrate is chosen to be the man, Manifestly showing thereby, that the care of Civil Enjoining and ordering the matters of God, formerly enjoined by himself, is committed by God to the chief Magistrate, and to no other; when Moses was dead and Aaron both, God took the like course, he layeth not the charge of highest Political keeping both tables (even all his Law) upon Eleazar the high Priest, or upon the rest of his Brothers with him; but upon joshua the chief Judge and Civil Ruler, Iosh. 1. 7, 8.  
R. 2. If Highest Civil power may, and must root out all abusive practice, yea Monuments of Religion, then may they make Edicts & decrees to that end, with reference to Civil punishments of such as maintain or uphold them; But the former is true, therefore the later. The proposition is evident, since the Political Humane Law must Politically & legally give force & Authority to such proceed, and leave the Actors and Abettors the more inexcusable. The Assumption is evident, by the rule of Gods proceeding in Church-Reformations, Esay 1. 25. God saith there to the Church, I will partly purge away thy dross, and take away all thy Tin: even all Church corruptions and corrupt mixtures in Religion; what course will God take for this end? he saith, verse 26. I will restore thy Judges as at the first, and thy Counsellors as at the beginning, after that, etc. they should be then such as their first Judges were, Moses, joshua, etc. who were zealous that way, Exod. 32. Numb. 22▪ and such like as their first Sanhedrin of 70 Elders, Numb. 11. what such Godly Rulers do, God saith he doth, I will take away all thy Tin.  
3. R. If Highest Civil Authority ought to repeal persecuting Laws, respecting Religion, and so free their Subjects from being any more liable to punishment in neglect thereof, then may they make Laws in matters of Religion; But the former is true Ergo, the latter. The consequence of the proposition appeareth, in that it must be one and the same power to make Laws about Religion, or the Church, as to unmake Laws about the same, or to repeal them; nor can a Law be legally or regularly repealed, but by a Law of Equal Authority with the Former; the Assumption we have all cause thankfully to acknowledge to God's praise, in the Laws of Edward the sixth, of Q. Elizabeth, and of this present Parliament of England, besides those of other godly Reforming States.  
4. R. If Civil Authority may make Laws about Religion and the Church, to encourage or reward the same with Civil favours, who shall observe the same, then may they make Coercive Laws with reference to Civil punishments to such as transgress the same; but the former is true, Ergo, the consequence appeareth, in that it is the work of the same civil power to render praise to Public commanded welldoing, to be in a like Authorative way, a terror to evil doers, Rom. 13. 3. 4. the Assumption none will deny, if they would; It's Scripture proof, witness the example of Darius the Mede, Dan. 6. 26. 5. of Cyrus the first Ezera. 1. 1. 2. 3. 4. 5. so of that other Darius, Ezra 6. and Artaxerses, Ezra 7.  
5. R. If Civil Authority may not make such Laws with reference to Civil punishments or rewards, to ratify what the Lord that way enjoineth or forbiddeth in Religion, it is because therein they either usurp Church-power or transgress some rule of God; but they do neither thereby, Ergo, the Assumption is proved thus: they usurp not Church-power therein, because what ever the Church may do, in a Church way, is not now the question, but to be sure the Church can make nothing like a Law, in any Civil and Political way, or with reference to Civil rewards or punishments, and what rule of God they transgress, is yet to be instanced in.  
6. R. Because if not alone particular Ministers, but a very Synod and Assembly of the Officers of the Churches in a Religious State; who in an ordinary and oderly way, are to guide and lead the godly Civil Rulers, and Ecclesiastically to determine what is the mind of God, touching matters of Religion, about which their Rulers are to make Laws, if such an Assembly (I say) should be corrupt in the Major part of it, who must Authoratatively reduce them into order? not an Universal Bishop as the Pope, nor an ecumenical Counsel, which is scarce Imaginable to be said now adays; Nor the Minor part of the Church Officers there met, or of their Churches to whom they do belong: The Minor part being in Foro externo & humane, the weaker and lesser force and weight, and since in a Churchway they cannot do it, by way of other force, they must not assay it. They may not use the temporal sword, as they are either Churches, or as Ecclesiastical Synods, Math. 26. 53. now the Civil Magistrate, or none upon Earth, in an orderly way must help, and if the Civil Magistrate legally help and regularly, then by Virtue of some State-Law provided for that purpose: Yea if such a Synod should in the Major part of them make decrees flatly cross to the word of God, they must make Civil Laws to make them null, if not one or two, but an Assembly, of the Nurses of the Church's children, should combine together to prison them, as a very Kennel of Wolves, or a company of Foxes Agree to destroy the Lambs of the Flock, these Political Nurse-fathers', Esay 25. 12. And Shepherds, Mich. 7. 5. must help against such mischiefs seasonably, and provide to restrain the same, by wholesome Laws, Edicts, and the like; and suitable punishments executed.   

Object.  
Yea, but Civil Authority may be Corrupt.   

Ans.  
True saith, Reverend Mr. Beaza (lib. de haereticis Magistratu puniendis) For the Churches suffering for sins provoking to that Judgement, and for trial for such as are godly; but in the mean space (saith he) For fear of Tyranny, to spoil the Magistrate of one Chief part of his Jurisdiction, and leaving the Ordinary Remedy to look for an extraordinary one is not good: with divers other passages to like purpose.  
R. 7. Because the rule of Relates requireth, that those to whom we are Politically subject, as to the highest Civil power; do in like sort as we are subject to them, give forth Laws for our Spiritual and Ecclesiastical good, or restraint of the contrary evil, as under a Ciull respect, and coming under their Cognizance, but to highest Civil Authority, are all sorts, Churches, Members, or Officers of Churches, etc. even every soul, to be subject in a Political way; Therefore in the like Political way, may they make such Laws for the Spiritual and Ecclesiastical good of Churches, and of their Officers and Members, and for the restraint of the contrary evils; both propositions are grounded upon, Rom. 13. 1, 2, 3, 4.  
Let us now briefly Answer, what some may object against this Conclusion.   

Obj.  
1. We have one Lawgiver in the matters of God and the Church, and therefore not so many as highest Civil Courts to give us Laws that way.   

Ans.  
True, we have one only Lawgiver, who is Absolute, Supreme, and infallible, which alone giveth us forth Laws, in matters of God, or the Church; Nor may any other give forth other Laws that way for substance, than what he first delivereth to them. Yet this hindereth not, but this only Lawgiver having delivered his royal mind and will therein, that other Political Ministers of his, and whom he substituteth under him, to look to it that these Laws be executed, should, yea and aught, in their Political way to ratify, and promulge these Laws of their Sovereign and ours, and improve their utmost power, Politically to encourage, such as shall, Externally at lest, observe the same, or discourage such, as shall openly, and obstinately transgress the same. Civil Magistrates are Earthly Gods, under the God of Heaven and Earth, Psal. 82. and are according to God to improve all their power for God, and against open scandalous sinners against him; And one chief part of their power, being Legislative power, they are in their Political way to improve that power for God, as well as to put forth their remunarative, or vindicative power, actually for God, in matters of God or man, of Religion or Righteousness, of the first or second Table, both Tables being committed to their keeping, as their Political charge.  
2. God only gave Laws to his Church in matters of God, of old, and was the only Lawgiver, yet allowed the name of Lawgiver, even in respect of Religion also to Moses the highest Magistrate, Num. 21. 18.   

Object.  
True you will say, he was immediately inspired by God that way, and so are not others.   

Ans.  
Yea but this proveth, that Gods being the only Lawgiver to his Church, it hindereth not but that the Civil Magistrate under him, and from him, may and must promulge his Laws, and that under penallties of Civil punishment; For God inspired no other powers of old, than highest Civil power, to do that work Secondly, though God were the only Lawgiver in matters of Religion and of the Church, yet that hindereth not, but that he allowed others in highest Civil Authority to make Laws, and Orders, and Edicts, respecting Religion, and that under penallty of Civil punishment. Honour that Order solemnly made, and engaged unto by Asah, and that General Assembly of the Heads, and Members of that Kingdom, that whosoever would not seek the Lord God of Israel, should be put to death, 2 Cron. 15. 13. Yet were not these immedtately inspired, as was Moses. joash also gave forth royal Edicts, and made Proclamction of it, concerning collections to be made for the house of God, Politically ratifying, and promulging a Law of Moses in substance. Exod. 30. 13, 14, 15, 16. And 2 Cron. 24. 4, 5, 6, 7, 8, 9 etc. Albeit David might, from immediate Inspiration from God, or direction from some Inspired Prophet, make those Decrees and Orders about Church matters, matters of God's Worship, of the Ministry, of Discipline, and the like, mentioned 1 Chron. 16. 4, 5, 6, 7, etc. and chapter 23. & 24. & 24. & 2. Yet Hezekiah, who added his political Sanction to those orders, he was not so inspired, 2 Chron. 29. 25. God made a Law about Minister's maintenance by Tyths and the like; But Hezekiah also addeth his Civil Sanction thereto, 2 Chron. 31. 4. and causeth his Edict to be spread, or published, or promulged, ver. 5. The like magistratical power did Nehemiah put forth, in making Orders about Ministers Maintenance, Neh. 13. 13. and about the Sanctification of the Sabbath, threatening Civil punishment to the transgressors thereof, ver. 19 I commanded to shut the gates, and charged that they should not be opened till after the Sabbath; and ver. 21. he threatens to lay hands on them that shall persist to profane the Sabbath; and ver. 22. he chargeth the Levites to look to the sanctification of the Sabbath; and to make it appear, that though God had made a Law about Sanctification of the Sabbath, yet he as a chief Civil Ruler, did but his duty in making Political Orders about the same; he pleadeth with God, ver. 22. Remember me O my God for this. It was a Political Order and Decree which the State of Niniveh made for that penitential Fasting, and seeking of God, Jonah 3. 7. The King caused it to be proclaimed and published throughout Niniveh (by the Decree of the King and his Nobles) saying, let neither man nor beast taste any thing, let man and beast put on sackcloth, and cry mightily unto God, let them every one turn from his evil way, etc. And how well God took this, see ver. 10. For hereupon he repent him of the evil that he had said, etc. The like political Injunction of Fasting and Prayer by good King Jehoshaphat, 2 Chron 20. And the like political Act in matters of Religion see in the State of Judah in Hezekiahs' time, who having first called a Council of State about it, 2 Chron. 32. 2. afterward, they, ver. 5. established a Decree to make proclamation through all Israel, that they should come to keep the Passeover at jerusalem; though upon just reason given, ver. 2. 3. it were not the very same month appointed in the Law of God; and how acceptably God took this, the sequel shown. Mordecai also having by Queen Easters means been advanced to highest Authority under Ahashuerus, he maketh a solemn Law, and standing Decree, about solemn yearly days and exercises of the duties of Thanksgiving, to be observed by all the Jews, Est. 9 30, 31, 32. and he sent letters unto all the jews, etc. to confirm those days of Purim in the times appointed, according as Mordecai the jew, and Ester the Queen had enjoined them, etc. of which see more, ver. 21, 22, 23. and is commended for it, Est. 10. 3. It was a Law, a coersive Law about matters of Religion, under Civil penalties to those that transgressed it, which Artaxerxes made, Ezr. 7. 26. Whosoever will not do the Law of thy God (which all know commands matters of Religion as well as Righteousness) and the Law of the King (respecting it commanded by God, in reference to his house, the Temple, and Worship of it, etc. mentioned ver. 23.) let judgement be speedily executed upon him, whether it be to death, or to banishment, or to confiscation of goods, or to imprisonment. And lest any should say, that he did this of his own head, ver. 27. It's thankfully acknowledged to be of God; Blessed be the Lord God of our fathers, which hath put such a thing as this into the heart of the King, to beautify the house of the Lord, which is at Jerusalem: Darius also maketh a political Decree respecting Religion professed and practised by his subjects the Jews, and that under penalty of Civil punishment to such as shall any way alter his Decree, Ezr. 6. 11. compared with ver. 8, 9, 10. this is recorded in his commendations. That was a political Order and Decree made by that other Darius' the Mede, for which he is commended in Dan. 6. 23. [It is about matters of Religion] I make a Decree, that in eveery dominion of my Kingdom men tremble and fear before the God of Daniel. That was a coersive Decree about matters of Religion which Nabuchadnezzar made, under the penalty of Civil punishment, and he is commended for it, Dan. 3. 28, 29. Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his Angel, and delivered his servants that trusted in him, etc. And therefore I make a Decree, that every People Nation, and Language which speak any thing amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses be made a dunghill, because there is no other God that can deliver after this sort. So that the Conclusion is but further strengthened by this Argument. That which the Lord himself hath either put higher Civil powers upon, or hath owned, or commended either in such as were within, or without the Church, in so doing; that must needs be according unto the Mind and Word of God: But the exercise of Legislative power, by higher Civil powers, about matters of Religion (yea and that in a coersive way, and under Civil penalties) is that which God hath put into the hearts of such higher powers, or hath owned, and commended in them (as the Instances before do declare) therefore the use of Legislative power by Civil power, about matters of Religion, yea in a coersive way, it is according to the Mind and Word of God.  
And this now said, may help also to take off another Objection.   

Obj. 2.  
Some object, That then Heathen Kings, as they are Civil Magistrates, have right to make Laws about matters of Religion, and of the Church, although not able to do it, not knowing the Matters of God or of Churches, and not Members of the Church, and so not censurable by the Church; which were to make a King-Pope to give out Laws to the Church, and not to be censured by the Church.   

Ans. 1.  
We especially intent the Conclusion, of a Magistrate regulated according to the rules of the Word of God, whose Minister he is; and so the Civil Magistrate is no Heathen, or Ignorant of Religion, or out of the Church. If he be otherwise, it is his sin that way. See more pag. 48.  
2. Although the Civil Magistrate fail in that part of his duty, that he knoweth not the Lord who girdeth him with that Princely girdle, yet that sin in that particular doth not wholly 
Is. 45. 1. 4. 5.  excuse another sin of omission of another duty, namely Authoritatively to keep the first, second, third, or fourth Commandment. Ruler's may be Ignorant of many matters of the second Table, and disabled so far, from making good coersive Laws about them, yet both are sins of omission. In both he hath a right essentially, and actu primo; but in respect to the execution of that Nomothetique right in reference to matters of the first or second Table, he hath that power virtually only.  
3. Heathen Kings not of the Church, and not censurable by the Church, may give out Laws to the Churches under their jurisdiction, touching matters of Righteousness and Honesty; yet that maketh them not King-popes', no more doth the other. Nabuchadnezzar might as commendably make a coerfive Law upon civil penalty against the Jewish Church Officers or Members under his jurisdiction, as execute any such corporal punishment upon them both for false Doctrines vented by them under pretence of God's name (a sin against the first Table) as also for committing Adultery; for a Law made that way, doth leave the subject more inexcusable, and had been no other than a political Legislative Sanction of the Laws of God, whose Minister (considered as a civil Magistrate) he was; the Lord himself by law having made such sins capital, Deut. 13. 5. Leu. 20. 10. Now that exemplary act of Justice in Nabuchadnezzar upon a member of the Jewish church under his jurisdiction, as well for false Doctrine as for Adultery, is renowned, and a form of Imprecation thence borrowed, jer. 29. 22, 23. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire, because they committed adultery with their neighbour's wives, and have spoken lying words in my name, which I commanded them not, even I know, and am a witness, saith the Lord.  
4. When Heathen Kings come to know their duty in matters of the first, or second Table, and accordingly they establish Laws about Religion, they do it not now by any new right, when Christians and knowing Christ, no more than a Parent becoming Christian, and knowing Christ, giveth out parental commands to his children, with respect to bodily corrections, if they do not such and such Religious duties, doth this, by any new parental right which he had not intrinsically when Pagan: The case is alike in those Fathers of the Commonwealth.  
5. Heathen Kings, whilst Heathen, may and must make Laws about the matters of God and his Religion, so far as their right guiding light extendeth; else should they hold the truth of God in unrighteousness; now it's certainer, that they whilst Heathen have, or may have much light, so as to see into matters of the true God, and of his Religion.  
1. By the light of Nature Heathens know, and have known that there is a God, that he is one God, that he hath made all men as his Offspring, that he is to be worshipped according to his spiritual nature, that he is to be called upon, that he is not to be blasphemed, nor belied, nor called to witness in a false thing, that images of him are not to be made, that men are not to take his name in vain by rash, or false Oaths, that some time is to be set apart for his Worship, and the like, Rom. 2. 14, 15. By the work of the Law within their hearts, many things contained in the Law, may be, and have been done.  
2. The light of God's Works, both of Creation and Providence, may help them much this way, Rom. 1. 18, 19, 20. see more Ezek. 36. 23. 36. & 38. 16. & 39 21. 28. The notable Providence of God rescuing by his Angel, Shadrach, Meshach, and Abednego from Nebuchadnezars fury, for not worshipping his Idol of gold, made him make that coersive Law mentioned Dan. 3. 28, 29. Therefore I make a Decree, that whosoever shall speak amiss of the God of Shadrach, etc. shall he cut in pieces, etc.  
3. They may have some common light of the Spirit that way, communicated by means of some of their godly subjects, whence such expressions of that Darius mentioned in Ezra 6. 10, 12. and no wonder than he make that penal Decree, ver. 11. Also I have made a Decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a Dunghill.  
4. None will deny to Pagan Princes a right of Authoritative praising, and encouragement of such as do well, in regard of duties either of the first or second Table, to which also God in special wise stirred up the spirit of Cyrus the first, Ezra 1. 1, 2, 3, 4. Though he knew not the Lord savingly then, Isaiah 45. 4. & 44. 28. compared. And why shall not Heathen Rulers have a right with like latitude of respect to first or second Table, to be a terror to evil doers, by making coersive Laws for that end, so far at least as their right guided light extendeth; yea we have showed before divers of them are in Scripture commended for this. So that the truth hereby is further strengthened thus.  
That which Heathen States, Kings and Princes remaining Heathen, have done, and been commended in Scripture for doing it, as Princes, or higher Civil powers, that must needs be essential to them as higher Civil powers, and imitable by others in like Civil power; but (as hath been formerly declared) such use of Legislative power, by Heathen Higher powers, as Higher powers, making coercive Decrees in matters of the Religion of the true God, hath been commended in Scripture; therefore such use of the Civil Legislative power is essential even to Heathen Rulers, and imitable by all others in like Civil power.   

Obj. 3.  
God hath left others to Govern and Feed his Church, 
1 Cor. 12. 28. Eph. 4. 8, 11, 12, 13.  who must give an account of their souls: And the Civil Magistrate is not among those Officers which Christ hath left to edify his Church; nor is he a Preacher or Expositor of the Scriptures: What should the Civil Magistrate do governing them, or seeking to edify them, or expound Scriptures to them by such Law-making in matters of Religion, or of the Church?   

Ans. 1.  
Church Governors are in an Ecclesiastical way to watch over, and censure Church members for matters of the second Table, as well as those of the first Table; and by this Argument therefore Civil Rulers may not watch over, govern, and censure Church Members, in matters of the second Table neither, because there are others by Office to do it Ecclesiastically, and he is not reckoned among them.  
2. Civil Magistrates, as well as Church Officers are Rulers, Elders, Watchmen, Shepherds over God's people and flock, and therefore in a Political way are to rule over, watch over, yea to feed the people of God, and to hold forth the same by their wholesome Laws, and Executions in matters respecting both Tables.  
3. The Magistrates end being matters of Piety as well as Honesty, 1 Tim. 2. 1, 2. And he being a Minister of God, even to Gentile Churches, Officers, and Members for their good, and so most of all for their best Spiritual good, as externally held forth, helped, exercised, or expressed, Rom. 13. 4. and being charged with the things of God and the Church, 2 Chron. 13. 10, 11. he is in his political way to attend his charge, to look to the external fulfilling of it (at least) yea in so far is he charged as a political Father and Shepherd with his incharged, or Christian subjects, as his political children and flock committed to him, Ezek. 34. 9, 10. I will require my sheep at the Shepherd's hands; the Princes as well as the Priests; hence the sins of Church Members in Church matters are charged upon their Civil Rulers, as their sins, when the people neglect their Ministers, Nehemiah 13. 10. he chid the Rulers, ver. 11. saying, why is the house of God forsaken? when there was such buying and selling upon the Sabbath, ver. 15, 16. Nehemiah saith, ver. 17. Then I contended with the Nobles of Judah, and said unto them, what evil thing is this that ye do, and profane the Sabbath.  
4. Their Laws are not Ecclesiastical expositions of Scripture, but the mind of God in the Scriptures, being in ordinary and orderly way first sought and had from the body of the ablest, and best guides, and lights in the Churches in their Jurisdiction, conclusively declaring the Law and rule of God, touching the question, their Laws about matters of Religion, are Civil Sanctions, under Civil rewards or punishments, of such Laws of God so declared and commended to them. And by the execution of such Political Laws, others may and should be edified, honour, and fear, and learn to do no more so wickedly, Deut. 13. 10, 11. Some delinquents themselves, even some false teachers, shall acknowledge as much, thus was I wounded in the house of my friends. Zac. 13. 4, 5, 6.   

4. Object.  
The Church hath sufficient power to attain her ends within herself, what need Civil coercive power in matters of the Church?   

Ans. 1.  
The Church hath that power in matters also of the second Table, sufficient to attain its ends, offending Members therein, yet none will therefore make Civil coercive power in such matters needless. 2. The State as well as Church is injured, by witchcraft, by perjury, by schism, and other sins, against the first Table, and notwithstanding the Church's power, Ecclesiastically to attain her ends, the State must have its defensive and vindicative power, Politically to attain its ends too, the good of safety and peace of the Subjects; and so both perfect within their own Spears. 3. When the Church hath gone to her utmost extent of power in casting out Blasphemers, Seducers, Perjured persons, schismatics, etc. yet they may do more hurt in Church and Commonwealth than before, unless Civil coercive power help; The Church may attain her ends in an ecclesiastial way and yet the Civil State not hindered of attaining its ends in a Political way, but both polities be reciprocally helpful to each other; The Civil polity ratifying the Church's cases, by Civil Laws and punishments, the Ecclesiastical polity lending help to State and Commonwealth cases, by declaring the Laws and rules of God, and by reasonable administration of Church censures upon her delinquent Members.  
Conc. 2. That in matters of Religion which are doubtful, and not so directly, plainly and expressly laid down in the word, Civil Authority, in purer times of the Church, must call for the Counsel of the Churches, at least of the Officers of the Churches under their Jurisdiction; who are most faithful and able to give Counsel therein; and they are bound in conscience to follow what they according to God do clear up to be his mind, in all such matters of weight, about which they do inquire, not alone as that which such a Synod or Assembly of Church Officers do determine that way, is for the matter of it according to God, but as it is given in the way of an Ordinance; Namely of the Counsel of a Synod of the Officers and Ministers of the Churches, whereof they, as regulated Magistrates, are Members; Whose Counsels unto them are Ecclesiastically Authoritative Counsels. And herein also Godly Rulers do lick the dust of the Church's feet, in attending faithfully to the well grounded Counsels of their Pastors, not alone distributively given in their respective Churches, but collectively also, when jointly delivered in a Synod. Herein also Church power Ministereth help to the Commonwealth, Ecclesiastically, as the Commonwealth administereth help to the Churches Civilly, in exerting its Political power, in framing Civil Laws answerably to their Counsels. Deut. 18. to 13. The Counsel and sentence of the Priest, or Council and Assembly of Priests, delivering the mind of God in doubtful matters, was to be required and followed. Joshua the chief Magistrate must stand before Eleazar the Priest, who should ask Counsel after the Judgement of Urim, and according to his word from the Lord, they were to go out and in, Num. 27. 21. Hence jehoshaphat (according to that Law for that end, Deu. 17. 89, 10.) Placeth at jerusalem, some of the Priests and Levites and chief Fathers of Israel, to be for the Judgement of the Lord, and for controversy, not merely in point of doubtful actions, as between blood and blood, 2 Cron. 19 10. But in point of doubtful rules, according to which Civil decreees and sentences also were to be regulated: causes between Law and Commandment, Statutes and Judgements. Only that Council is limited to God's word, they must still warn them, that none Trespass against the Lord. True it is, something peculiarly Jewish was in this, whence that Law of Capital punishment, to such as presumptuously disobeyed their sentence, Deut. 17. 12. But there is something also for our learning and instruction held forth therein, not alone respecting Christ our blessed Prophet and high Priest and Counsellor, Esay 9 6. Which Prophet, whosoever shall not hear, shall be destroyed from his People, Acts 3. 22, 23. But respecting the Ministers of the Churches of the Gospel, from whom the mind and sentence of God, in controversal cases, is to be sought by all sorts, and being found, is to be followed by all sorts, whence that, by allusion to the Priests under the Law, yet respecting the time of the Gospel, Ezek. 44. 23, 24. And the (id est the Priests) shall teach my People (id est Members of Churches, whether Civil Rulers or Subjects) the difference between the clean and unclean, and cause men to discern between clean and unclean. And in controversy, they shall stand in judgement, and they shall judge it (only with this limitation) According to my judgements, where by Judging he intendeth the Ecclesiastical Judging, which appertaineth to Church-Officers, and not a Civil and Political Judging, which is peculiar to the Civil Magistrate, of which more anon.  
Conc. 3. That Civil rulers are to call upon the Ministers of the Churches under their Jurisdiction, to expound the whole Counsel of God to their people, especially about such matters of Religion, or of the Church, as they are by Law to Establish. Hence that Act of jehoshaphat, sending abroad the Priests and Levites to teach those Cities the mind and Counsel of God, what was according, or repugnant thereunto, before he sent out Civil Judges. to deal in their Judicial way with them, concerning matters of that nature, 2 Chron 17. 7, 8, 9 compared with Chapter 19 4, 5, 6.  
Conc. 4. That in all matters of Religion, or of the Church, the Laws which Civil Authority do establish, they must establish them, by, and with the consent of the people, either in themselves or their representatives, this strengthening their Political Laws, that they bind Scientes & Volentes. As Asah willing to make a binding Capital Law about Religion, by his Authority he summoneth the people, with whose consent it is made, 2 Chron. 15. 9 He gathered all Judah and Benjamin, etc. and they decreed that, vers. 13. That whosoever would not seek the Lord should be slain. So Jonah 3. 4. It's said, the people believed the Lord and proclaimed a Fast, but vers. 7. that business of the decree for the Fast, is applied to the King as his Act, by the consent of the Nobles, or chief heads of the people, and so representing the people; by the light and Law of Nature, these Pagan Ninevites learned this to be an orderly way of making such like decrees, in such like matters of Religion itself; whence also was that course taken, in the case of a coercive Law to be made, about a business of Religious worship, for the matter of it (although in the form of that worship to be decreed of, it were devilish) It is to be made, by the representative Estates of the Persian Kingdom, which being a Kingdom, was then to be established by the King. Dan. 6. 7, 8, 9, The rulers of thy Kingdom, the Officers and Governors, the Counsellors and Dukes have consulted together, to make a decree for the King, and to establish a Statute, that whosoever shall ask a petition of any God or man, for thirty days, save of thee, O King, he shall be cast into the Den of Lions. Now O King, confirm the decree, etc. When jehoshaphat was to make that Order, about the particular matter of Religion, He consulteth with the people, 2 Chron. 20. 21. And When he had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness as they went before the Army, and to say, Praise ye the Lord, for his mercy endureth for ever. Which may serve to take off that offence of some, against political Laws to be made this way: because it will be a forcing of Christian people in matters of Religion, since the Laws which are made that way, are virtually and interpretatively made with their own free consent; As made either by their own free consent personally, if not too great a body to be ordinarily called together in one Assembly; or at least, by their own free consent in their Representatives, where the body of the people eannot ordinarily be called together to debate such matters, or express personal consent to the Laws which Civil Authority do make about matters of Religion or of the Church, which are in themselves doubtful, and not merely made so by men's wiles and Satan's sleights; They must be made with great latitude, and tender respects, to such as are really and truly tender in conscience, even Political shepherd's must not over-drive their Flock, and such Lambs would be carried in their arms.  
A fourth instruction from the Premises, if Civil Authority are so to restrain and punish such matters, then are they in their Political way to Judge, which things acted by the outward man in cases of Religion are contrary to the word, and which are not; Else shall they sin in a high degree, in censuring Politically that as contrary to the word, of which they have no right nor power to determine politically, either one way or other. Job who was a right godly man, Job 1. 1. and a man of chief Civil rule in this Country, as chap. 29. 7. he had a chief place in the Gate in the seat of Judgement, verse 9 even Princes kept silence, when he was to speak. He Judicially delivered the Fatherless, verse 12. Broke the Laws of the wicked, verse 17. and verse 25. I chose out (or as the Geneva Translation hath it, I appointed out) their way, and sat as a King in an army, as the General of the Field hath with his Council of War, being the highest Military power, chief Military Judgement, both what Military Orders to make about the common Soldiery, and what courses are most advantageous, or disadvantageous to the good of the whole, or what acts of the Souldery are to be punished, or contrariwise encouraged, and what particular rewards or punishments such or such particular facts of the Soldiery deserve, in way of subordination and conformity unto the Laws of that higher Civil power, whose Military Ministers they are; so have highest Civil Authority in religious States the like highest political Judgement, what acts of the outward man, respecting Religion are to be encouraged or discouraged in their subjects, and in what way, and what orders to make for that end, so as in way of general conformity, and subordination to the Laws of God and Christ, whose Ministers they are, and so as may be warranted from the Word of God, either expressly, or by just consequence. Job did not leave every one under his authority to choose what way themselves pleased, or judged the best, either in matters of Religion, or of Righteousness; but he in his authoritative political way determined that for them; he appointed and chose out their way. Nor doth he mention this as any injustice in him, or as any tyrannical course of his, but as one piece of his right guided political wisdom, justice, and power, as the context showeth; and this course he took is recorded in his commendations, and as his comfort in his very trouble, before Moses his Judicial or Ceremonial Laws were made; for after them that sacrificing so approved of by God, chap. 42. had been unlawful to be performed by such as Job was, who was not under that religious State, and Church polity of the Jews, Levit. 17. 8, 9 It was a capital offence for any Jew or stranger among them to offer sacrifice unless he brought it unto the door of the Tabernacle. See more in the Notes of Junius and Tremellius upon the first of Job.  
But for the further clearing of this from all gainsaying of others, let us first lay down some distinctions, and then the conclusion respecting this.  
1. Then there is the divine Rule of Judging, which is the Scripture; the Judge of all Controversies; and the act of Judging, what is, or what is not according to the Word. Herein quaeritur who is Judge.  
2. There is an absolute, supreme, praetorian, and infallible Judge thereof, which is no other but Jesus Christ, and his Spirit speaking in the Word, and there is a visible, limited, subordinate, and Ministerial Judge, what is, or what is not according to the Word; of which quaeritur who is Judge.  
3. There is a more private Judging thereof, whether apprehensive, discretive, directive, or corrective, proper to each particular Christian, in respect to his own particular actions, and of which there is a public judgement of what is, or what is not according to the Word; of which quaeritur.  
4. There is an Ecclesiastical, and there is a Political, or Civil judging of what is, or is not according to the Word. Ecclesiastical judging is either by virtue of Office, defining Ecclesiastically what is the counsel of God, as is that of Church Elders; or by virtue of Ecclesiastical deputation, and designation, as that of the Synod and members of it, or by virtue of Ecclesiastical union and communion, as that of the Church colectively, and the members distributively considered, 1. Cor. 10. 15. I speak as to wise men. Judge ye, the present quaere is of political judging also.  
5. Political judging in such matters, is either that which is in the political Lawmakers, whether in any stated, standing, higher Civil Office, or otherwise, as in Parliamentary and General Courts or the like, or that which is in higher Civil Officers in a state, we look at both.  
6. Authoritative political judgement, is either Definitive, Authoritatively stating in a political way, what is or is not to be acted by the outward man, in weightier matters of a religious State-concernment, whether of first or second Table, or preceptive enjoining those political determinations, with respect to Civil encouragements, or punishments; Both which acts of political judging are appliable to State-lawmakers; only de jure, they are limeted to the sole rule of judging; even the whole Scripture.  
7. There is a judging what is true or false, to be believed, or not, simply, as teaching and binding conscience with reference to Spiritual and Eternal rewards: Which is the Ministers business officially, and each Christians work privately and personally, and is not the Magistrates work, as a Magistrate. There is a Judging what is to be professedly believed, and maintained, as true or false, with reference to Civil rewards, or punishments; And thus the Civil Magistrate Judges.  
8. There is a Judging what is or not to be done by soul and body, both in reference to inward sense, and Divine Approbation or rejection; Officially the Ministers work, in a private directive and discretive way, each Christians duty; There is a judging what is or not to be acted or expressed by the outward man, with reference to Civil rewards or punishments proper to Magistrates.  
9 There is a Judgement what is or is not a Christians duty, either only as Godly, or only as a Church member, diversely appliable to Churches, Church-elders and private Christians, and there is a Judging what is or is not the duty of a Member of a Christian State, as a member of that political society, to be ordered or kerbed thereby: Appliable to the Civil Magistrate.  
Conc. 6. That regulateed Civil Magistrates and higher powers have not alone a Judgement in Common with other Christians and Members of Churches considered as Christians and Church members, what is, or is not according to the Word, but as Civil higher powers. Magistrates also have a public political Judgement, both Definitive and Preceptive, what is, or is not to be acted or expressed by the outward man of each particular person whatsoever coming under their jurisdiction: as those persons are politically subjected to that Civil state, and as those their acts reflect upon the body politic.  
This caution here annexed, that in all matters of difficulty respecting Religion, higher Civil powers be not too sudden in determining the same, without the best counsel first had therein, of those who are over them in the Lord (according to the second Conclusion before mentioned, pag 67.) ever remembering that regulated Civil Magistrates may not politically determine that to be according to the Word, in the letter or consequence of it, which is not Scripture proof, Josh. 1. 7.  
The Conclusion thus stated, and cautioned, I doubt not will stand as Scripture proof, against all objections to the contrary.  
R. 1. Because as much is yielded in effect, even by opposers of magistratical Judging, as,  
1. That they may make encouraging Laws in matters of God, and of the Church; surely than they may so far determine of the matters of God, and the Church, which they are, that they are to be encouraged as such matters of God, or of his Church, and what encouragements are due to the same: And surely then they are to be equal Judges in the other part of distributive Justice, respecting matters of God, or of the Church; which fall under vindicative justice, as Rom. 3. 3, 4. proveth. The same Rulers are in a Civil way to be a terror to evil works, which are in a like way to give praise to such as do well.  
2. It's yielded in matters fundamental, and such as are set down in so many words in Scripture; and why not as well to judge in other matters set down by clear and necessary consequence, as are many weighty matters, reducible to the four Commandments of the first Table, of which the Civil Magistrate is a keeper, and had need be allowed his political Judgement, what is, or what is not his political charge which he is to keep.  
3. It is yielded in matters of the second Table, yet that Table also is as well a part of Scripture, and therefore all the duties expressly or consequently therein commanded, and the prohibition of the sins in like sort forbidden in those six Commandments, are so far forth Scripture as they are reducible to Scripture, or to any Moral part of it. He is then a political Judge of that which is, or which is not according to the Word in the latter, and why not upon like grounds in the former; both being equal in this, that they are both God's Tables, Mat. 22. 38, 39 the second is like to this, saith Christ: As God's Tables they are the Magistrates charge from God.  
R. 2. Because supposing Churches in their Messengers, met in an assembly to debate of matters of Religion, and in particular of the matters of the Church, and the Civil Magistrate after their debates and determinations thereof, as according to the Word, be desired to establish their Determinations for Laws, now must the Civil regulate Magistrate either examine, and censure such Conclusions of the Synod, whether they are, or are not Scripture proof, before he do politically establish them for Laws, and so he is a political Judge, what is, or what is not according to the Word; or he is not at all to meddle thus to try and judge of such Decrees, whether according to the Word or not, but to establish them at random, and at a peradventure, upon a bare supposal of the Synods fidelity, which is to establish implicit faith, and to make the Civil Magistrate, according to Popish doctrine, a servant to Councils, which would make Princes have no light, but as the Moon, what they borrow from the Sun, either of their representative Church, or of the Catholic Church of Rome, or of the Head thereof, the Pope; yea this were to deny to the regulated, and so to the godly Magistrate in his public way, what is recorded as a commended duty in private Christians, and what is plainly commanded them of God in their private way, namely, to try all things, and to hold fast that which is good, 1 Thes. 5. 21. yea though delivered by such a one as Paul an Apostle, yet to search the Scriptures daily, whether those things were so, Acts 17. 11, 12.  
Yea, but it may be the Civil Magistrate will judge that the Decrees are not according to the Word, when indeed they are, and proceed to punish such as had a hand even in such Conclusions, because he judgeth them cross to the Word.  
Ans. 1. The regulate Magistrate (of whom we speak) who studieth the Word day and night, is godly, wise, etc. hath God's warrant for it, as possible and ordinary to him, as subject and faithful to the Head; that a divine sentence is in the King's lips, his mouth 
Deut. 17. Psal. 2. Pro. 16. 10  transgresseth not in judgement, and that Princes shall rule in judgement, Esay 32. 1.  
2. If transgressing his Rules, and leaving his Guides and Counsellors, God, his Spirit, Word, and Servants, he will follow a corrupt and misguided judgement, or will of his own or others, he lieth open, as to divine judgements, so to humane censures also, whether from the body of the Commonwealth, orderly assembled, or represented, or the like; and in case of obstinate persisting in any such public and palpable breaches of the Lords Rules, the particular Churches, whereof either such highest, or inferior Magistrates are, they have their Church way of censuring, and healing such offending brethren of theirs.  
R. 3. If the Magistrate as a public political Nursefather to the Church be to rescue the Church from noisome milk provided for the Church of Believers, by such as should be Nurses, yea though met in a Synod, and decreeing it to be the Word, then is he politically to judge what is, or what is not according to the Word; yea in case wherein others judge the contrary; but the former is true (as Is. 49. 22. showeth) ergo, the latter. The consequence, if to rescue from such food, then to judge of it, is evident; for if he may not, or cannot judge it to be corrupt food, how can he rescue the Church from such food as is corrupt?  
R. 4. If the Magistrate as the public keeper of the peace of the Commonwealth (as all grant him to be) is to punish the disturbers of it, when some pretending grosser errors in the contrary party, do carry it schismatically; then is he to be political Judge in matters of Religion; as say in Christian Commonwealths, Assemblies, or Synods, there should be rents amongst those they call Independents, among themselves, or those they call Presbyterians, amongst themselves, differing upon some points amongst themselves, and both sides violently carried in their apprehensions, and both sides pleading Scriptures, both for what they hold, and for what they do thus violently in pursuit of what they hold; the Magistrate now, o none, must be a political Judge and helpless, like careless Gallio, when even insurrections are made, amongst the Religious party, (as were the jews) upon pretence of false doctrine held forth, in matters of divine worship, by an adverse party (as was Paul and his companions) the Civil Magistrate must think it reason, to judge only in matters of injuries twixt man and man, or the like, but by no means to be a Judge in any such matters of the worship of God (For I will be (saith Gallio) no judge of such matters, Acts 18. 13, 14, 15, 16, 17.) But who seethe not that this is recorded as a blemish in that careless deputy of Achaia?  
Yea but the Churches may call their respective Members or Officers to an account for such outrages, and as cause is, censure them.  
Ans. It's possible the schism and Rent may be such, that the Major part of the Church or Churches may be the corrupter part, and the Minor part too weak to carry it in a Churchway against them. Bue if the Churches had strength to carry it against the respective delinquent Members, yet the Church's judgement is only Ecclesiastical, and the means of prosecution of its judgement, only Ecclesiastical, the Church cannot judge Civilly, or use Civil and political means to prosecute such a judgement to effect, and so cannot heal breaches of the Civil peace, made by such outrages.  
Yea, but the Magistrate should call the sincerer part to meet again though the Minor part.  
Ans. If he do, yet he must be supposed to Judge which is the sincerer part, how else knoweth he whom he should call together, as the sincerer part? and if he politically Judge, and act Magistratically from his political Judgement, in calling that sincerer part together, and the Magistrate siding with the Minor part, as politically Judging them the sincerer part, and politically condemning the erring part, although the Major part▪ and although pleading Scripture also, both for what they hold and do in violent prosecution thereof; Now the Civil Magistrate doth both politically Judge what doctrines and practices are, or are not according to the word of God, yea, he herein doth politically judge the usual and ordinary Ecclesiastical judge, either in a Church or Synod; Namely the Major part.  
5. R. If the Civil Magistrate be to punish transgressors of the Law, indefinitely, and to take vengeance upon open evil doers, than even upon erring Synods also, for any heretical decrees of theirs tending to hurt the State, or disturb the Christian societies under his charge: and if so, than he is in a political way to judge in matters of Christ and of his Church; But the former is true, Ergo the latter.  
But is not this to make the Civil Magistrate a Pope?  
Ans. No, he is by duty tied to his rule, the word, and to judge according to that.  
Yea, but he may err, and the Synod be in the right.  
Ans. He may so, and so may ecumenical Synods err, yet many make them the highest Ecclesiastical judge; so here, possibility of erring hinders not, but that the Civil Magistrate, and highest Civil Authority in a State, or Commonwealth, should be the highest political judge. For standum est in aliquo primo, If erring Churches should Ecclesiastically censure godly Rulers, for righteous political judging or censures, there is no higher Church, Court, or juridical judge; If erring Rulers and highest Civil Courts, politically censure the Churches met in their messengers in a Synod, for their Godly determinations there; or if they censure particular Churches for any righteons' censures of offending members at home, there is no higher Court or judge than the highest in that kind.   

Object.  
The same power that maketh Church Canons, must define them, and judge of them: The Synod, not the Civil Magistrate maketh Church Canons, Ergo the Synod, not the Magistrate must define and judge of them.   

Ans.  
If this whole argument were granted, Yet this hinders not, but that the Civil Magistrate may both make Laws about the Church, and Church matters, in a political way, and in the like way judge of such matters, albeit he may make no Laws Formally Ecclesiastical; Nor is his magistratical judgement, as such, an Ecclesiastical judgement.  
So that this rather confirmeth the conclusion in hand, thus,  
Such as may make political Laws about Religion or the Church, they may politically also define and judge of matters respecting the same; but the Civil Magistrate and higher Civil powers may do the former (as hath been proved) Ergo they may do the latter.   

Object.  
He may (say some) deny his Civil Sanction, to the Synods erring Canons; albeit he make no penal Laws that way.   

Ans.  
Even this also sufficeth to make him political determiminer and judge in such matters, yea to make him political judge of such, which dogmatically are the highest Ecclesiastical judges, surely he must judge the Synods Canons to be erring, if he be allowed to deny his Civil Sanction to them, as erring.   

Object.  
But the regulated Civil Magistrate being by duty a Member of the Church, he hath covenanted subjection to the Church, and to the Elders of it, Ergo he is bound to own their determinations of things in controversy, according to the word, else as an offending Brother, is he liable to be dealt with in a Churchway.   

Ans.  
It is true, supposing they judge according to Christ's judgement, in the words He that hearreth you beareth me, and he that despiseth you despiseth me: and so as a covenanted Member 
Luk. 10. 16.  he is bound to hear them; and if he by gross contempt of their Counsels, when according to Christ, do give them offence, they may by all good means seek to convince such an offending brother: and in case he hear not, bring it to the Church, of which this or that Magistrate is a member, and if he hear not the Church, he may be cast out of the Church. Math. 18. Yet secondly this hindereth not, but that that Civil Magistrate is a political Judge of others pastoral Judgements, whether indeed according to the word, before he do establish any conclusions of theirs for Political laws. Thirdly, Nor doth this warrant any Church to proceed against any Civil Ruler whatsoever for rejecting their erroneous determinations, but that it being clavis errans, it is an abuse of Church power, and bindeth not before God. Nor is that, What ye bind on earth is bound in heaven, verified in the abuse, but right use of the power of the keys: whence Christ's owning of him whom the Synagogue cast out, Joh. 9 35, 
Luk. 6. 21▪  37. 28. 39 Hence a blessing pronounced to some unjustly censured. Fourthly, Nor doth this hinder but that Civil Authority may and must politically judge of the errors of Synodical determinations, and censure civilly such as make them.  
To shut up all that we would say to what is thus objected.  
In case of a right administration, the Civil Magistrate, in duty subjecteth his Memberly Judgement to his Pastors ministerial Judgement, but in case of Aberration, he may not deliver up to any the supremacy of his Political Judgement. They herc conclude right who say, that neither the Civil Magistrates Political Judgement is a certain rule, either to Synods or Churches Judgements: nor is their Ecclesiastical Judgement an infallible rule to his Political Judgement, but the revealed word is the only infallible rule to both. Leaving then to either the supremacy of their several Judgements, to the former Political, to the latter Ecclesiastical, the Magistrate as a Magistrate cannot define ecclesiastically, with reference to Church censures, in refusal of such determinations of his: the Church as a Church cannot define Politically with reference to Civil rewards and punishments.   

Ob.  
It may seem that each particular Christian subject is to judge rather what is, or what is not according to the word, because they are to obey those edicts, & none are to yield blind obedience, to obey this or that Political law concerning Religion, or the Church, as in this or that particular according to God, because others Judge so, but because himself judgeth so: a man's own Judgement is to him his own immediate personal Judge of what he is to act, or forbear: let every man be fully persuaded in his mind: and whatsoever is not of faith is sin. And the Contrary 
Rom. 14.  tenant, making Civil powers, highest earthly Judges what particular things are contrary to the word, were a way to open a gap to most bloody persecutions without redress, since they may Judge that to be contrary to the word, which is not: And it were a way to justify the Civil acts, and Ecclesiastical too, of Popish governments, whereby they have made and executed fiery laws against the Saints for Heresy, as judging it to be Heresy and deserving the Faggot, as in the Mariau days.   

Ans.  
1. Be it that a Christian, be his own next Judge of what he is to do or not, as he is a Christian and in reference to his inward Peace, or the breach of it: nor is he to pin his personal Judgement of matters of Christ or of his Church upon any others Judgement merely or chief: but though he have his particular judgement as a private Christian, in a Christian way, yet that hinders not but that the Civil Magistrate hath his public Political Judgement, in reference to Civil rewards and punishments, of what is or is not to be expressed and acted by the outward man of each Member of the State, as he is a Member of the State, and as his act reflecteth upon the Civil State, or its peace and good; no more than the same privilege of private Judging hindereth the Church to judge Ecclesiastically of what a Member, as a Member of the Church, is to do, or not to do, or hath done amiss; as his act doth concern, or reflect upon the Church.  
Secondly, If because each one as a Christian, is in a private way to judge of his own act, the Magistrate Legislatively and juridically may not determine in his Political way that any thing is duty or not, in matters of Religion, unless according to such particular Christians judgements: than it is unlikely, if not impossible, that any law about Religion should be made, or any political determination thereof given: since some will be of different minds, yea about fundamentals; as for example, some will judge the Pope to be head of the Church: some that Christ is not very God, some that he is not very man: some will hold such Encouragements to well doers should be given, others will differ from them: yea the like will follow in matters of the second table, upon like grounds, Christians therein also are to follow their own judgements and not other men's: and whatsoever in such matters also, is not of faith, is sin: therefore it must not be Politically determined, that lying with another man wife is sin, or to be punished at all by State or Church, since some judge a community of the use of the bodies of Sisters (at least) to be lawful, nor must the taking away of others goods or cattles from them for others use, be Politically determined or punished as evil, since sundry Christians judge a community of such things also to be good: nor must the taking away of Heretique-princes lives by Assassinates be Politically determined and punished, as evil, since Christians of Popish judgements, think it a meritorious act.  
Thirdly, Then could not it not be orderly determined, no not 
2 Chron. 15. 13.  with consent of the body of the people, that such as would not seek the Lord— should be put to death: since sundry might judge it too harsh, yea in determining thereof▪ they implied that some would be of another mind, & lie open to that censure: yet it's recorded to their honour, that they did so. Exo. 34. 1, 2, 3, 4. These are thy Gods O Israel that brought thee out of Egypt: that was their judgement, yet Moses Politically determining otherwise of it, as punishable with death, ver▪ 26, 27, 28, 29. did well in it.   

Ob.  
True, you will say: but the Israelites erred in either thinking or speaking so.   

Ans.  
Yea, they did so: but say we, that was their particular judgement, though erring: and they as well as we must walk in the light of their own judgements, and not of any others (if the objection be right) and therefore according to the objectors mind, should not have been accused or punished.  
Fourthly, Then all Ecclesiastical Judging of men in matters of Religion, which in judgement and Conscience, though erring, men hold forth, is cut off, and why then did Paul wish that those should bear their Judgement? Gal. 5. 10, 11. since many of them held no more, than what they Judged to be right.  
Fiftly, Then such men's judgements (at least) are not to be a rule to the Christian Magistrates judgement, but as he is persuaded in his heart, he also (as any other Christian) must do. If he can make it a matter of his faith, it is no sin in him, Politically to judge, what is, or what is not according to the word, or accordingly to be civilly punished or praised, in Members of the Civil State, when expressed in such sort by the outward man, as it merely concerneth the State, or reflecteth upon it: and this in matters of both tables, and what then is gained? Nay by this indefinite principle in the objection much would be lost if the Civil Christian Magistrate, and State, be in mind persuaded, and do verily Judge, that the bread in the Sacrament is turned into the very flesh of Christ, & that whosoever holdeth forth the contrary shall be burned at a stake, must they not do whatsoever they are persuaded in their minds? and if of faith to them, than not fin to them to do it, according to the bottom of the objection.  
Nay but you will say, their persuasion must be rightly founded upon the word, which is the object of faith: else it is not right.  
Ans. Very good, and in that meaning, your objection is no objection; unless better warrant be showed from the word, why each man's Judgement, is so to be his own guide, that as a Member of the Civil State, his Judgement also is not in a Political way to be ordered by the Political determinations of regulated Civil Authority. As for the sequels urged: persecution, or justifying of persecutors thereby, they are urged from that which is not a proper cause, as if it were a cause. It is not the use of such a power of Judging, in regulated Civil Authority, that causeth persecution for matters of the first table, more than tyranny in matters of the second table, but the Abuse of that power rather: & from the abuse of a lawful power or privilege, to reason against the use thereof, is not right or regular. Church's also may abuse their power, and persecute a Saint of God, by a wicked determination, and answerable censure, in a matter of God or the Church: but that doth not therefore hinder, but that the Church is highest Ecclesiastical Judge in such matters.  
The last instruction from the premises; If abuses in Religion are thus to be restrained and punished by regulated Authority, then are not persons, in an ordinary way, to be left, by regulated Civil Authority, to the liberty of their own judgements, or consciences, to profess or practise in matters of Religion, according as their several minds and spirits, yea though seduced and erring, shall think meet; no, though those persons profess the Christian Religion, and the fundamentals (at least) thereof.  
For the better clearing of this weighty Conclusion, so many ways opposed now adays, we shall first propound some distinctions about it; and so the better state the Conclusion.  
1. Then let us distinguish of Liberty, which (according to Scripture grounds) is either lawful and regulate liberty, or a liberty that is sinful, lawless, and boundless.  
Lawful liberty is either that which is of a more civil, or spiritual, or mixed nature.  
1. That of a more civil nature is either economical, or political properly such; economical, as that of servants, Ex. 21. 11. Jer. 34. 10. or that of wives, Rom. 7. 3. 1 Cor. 7. 36. Political, properly such; whether more general, as that of a free denizen of a State; or of more special privilege, as freedom from taxes, 
Act. 22. 28. Math. 27. 26.  1 Sam. 17. 21. Ezr. 7. 24. from going to war, Deut. 24. 3. to this the Conclusion properly looketh not.  
2. That of a more spiritual nature, taken  
1. For immunity from sundry evils, pressing hard upon the Saints, or enslaving them; If the Son make ye free, then are ye 
Joh. 8. 36 1 Cor. 7. 22. Rom. 6. 18. Rom. 8. 2. Is 61. 1. 1 Thes. 1. 10. Gal. 3. 10. 13. Ibid. Rom. 7 6. Gal. 5. 1. Heb. 2. 14, 15. Ibid. Gal. 1. 4. 1 Cor. 7. 22, 23.  free indeed; the Lords Freeman; which liberty is either inchoative or perfected; inchoative spiritual liberty is, that from sins guilt, or power, being made free from sin, and made free from the law of sin, and of death, he shall proclaim liberty to the captives; That from God's wrath, Jesus which delivereth us from wrath to come; That from the Moral Laws curse, Cursed is every one that continueth not in every thing written in the Law to do it; Christ hath redeemed us from the curse of the Law, being made a curse for us; That from the rigorous exaction of the Laws righteousness and personal perfection from us, we are delivered from the Law; That from the Ceremonial, and Judicial Law too, as far as it was properly Jewish, Stand fast in the liberty wherewith Christ hath made us free; That from the power of hell, who hath delivered us from the power of darkness; That from the power of death, delivering them who were all their life long subject to bondage, by reason of the fear of death; That from the world, redeemed from this present evil world; That from men's inventions and lusts, the Lords freemen, bought with a price, become not the servants of men; That from all our enemies, being delivered out of the hands of all our enemies, Luke 1. 74. This spiritual liberty perfected, is the glorious liberty of the sons of God, of which Rom. 8. 21. see also 1 Cor. 15. end. This first spiritual liberty of each Saint, is not that to which the Conclusion looketh.  
2. Spiritual liberty is taken for freeness, readiness, and voluntariness to the holy, and good things of God, that what we do therein, it should be freely, with a ready and willing mind; not as at liberty to do, or not to do any duties required of us, according as we list; for that were rather in part licentiousness, a cursed liberty of servants to sin; When ye were servants to sin, 
Rom 20.  ye were free-from righteousness; Nor yet as persons to be haled to do our duty; Thy people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of free oblations.  
3. Spiritual liberty is taken for that which standeth between two extremes, wherein a Christian may be said to be properly free; as when free to choose; or refuse, or suspend, to use or do such or such a thing, or to forbear; And it is Christian liberty strictly taken, or liberty of Christians in matters which in themselves are of an indifferent nature; of which is that place so oft applied too largely, Rom. 14. 3, 5, 6, 14, 17 Of which nature were the Jewish meats and days, formerly observed, but then abolished, although every believing Jew was not presently convinced thereof.  
And here a little to digress, let us clear this place so often wrested; that it is meant of things of an indifferent nature in themselves; this appeareth in that they wcre such things, as whether observed or not, the Lord might be exalted, he might be praised, ver. 6. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks: They were not such things which were not in themselves Morally good, or evil, ver. 14. I know there is nothing unclean of itself; namely, nothing of that sort before mentioned, as were Days, and Meats, and other like things of an indifferent nature; else it might be said, many things are in themselves unclean, whether he that dealeth with them think so of them or no, as Idolatrous, Adulterous, Murderous acts, etc. morally evil, and so unclean. They were such things in which the Kingdom of God consisted not, ver. 17. meats sacrificed to Idols, made not any more or less accepted, 1 Cor. 8. 8. Meat commendeth us not to God, for neither if we eat are we the better, or if we eat not are we the worse; and 1 Cor. 10. 25. Whatsoever is sold in the shambles eat, etc.  
3. Mixed liberty, which is partly of a spiritual, and partly of a civil nature, as it respecteth things spiritual, wherein it is exercised, so spiritual, as it respecteth family authority, by which it is exercised, either privately or publicly, so it is of a civil nature, as when the Saints of old had from Cyrus' Authority, liberty to go up to Jerusalem, freely to build the Temple, 
Ez●. 1. 3. Ezr. 6. 6, 7, 8, 9, 10.  anu worship the Lord there; and when they had liberty from Darius without disturbance from enemies freely to carry on that good work, and to offer sacrifices to the Lord. Hitherto also that in 1 Tim. 2. 1, 2. may partly be referred, and if that were all the liberty which were pleaded for, that by the influence of Civil Authority we might lead a quiet and peaceable life in all godliness and honesty, without any kind of disturbance, or molestation from any, we would join in that plea in the Court of God and man.  
As for that sinful, lawless, and boundless liberty, that is a liberty (indeed and reality) to the flesh, or the motions and fruits of corrupt nature, a liberty to sin, a liberty for men to do what they list, and the like, this is it which the Scripture every where decryeth and condemneth, Judg. 17. 6. In those days there was no King in Israel, but every man did that which was right in his own eyes. So was Micha's Idol, and Idol worship, and Ministry, right in his eyes, for 5. 12, 13. Now I know the Lord will be good to me, seeing I have a Levite to my Priest. He verily thought he was right in all, and might look for a blessing of God in that way. Mich. 4. 5. All people will walk every one in the name of his God. Rom. 6. 10. Ye were free from righteousness; and 2 Pet. 2. 19 They promise them liberty. Judas 4, 5. Turning the grace of God into wantonness. There wanted not some in the Apostles days who would pretend their own, and others spiritual liberty, whereby to bring in, and carry on, and covertly to exercise this liberty to sin; and for that end plead liberty from Authorities which should curb or restrain sin; whence that item of Peter, 1 Pet. 2. 16, 17. As free, but not having for a covering of wickedness the Liberty, but as the servants of God, honour all men, love brotherly fellowship, fear God, honour the King. Whence that bait of Seducers to draw on disciples after them? they promise them liberty, they themselves despising 
2 Pet. 2. 1●▪  Government in Church or State, speaking evil of Dignities, etc. How like that was to the Spirit breathing in these days in too many professors of Jesus Christ, and liberty purchased by him, I leave to consideration.  
Secondly we distinguish of conscience: which is to be considered either as rightly guided, or as misguided and erring, to Conscience rightly guided by the Lord, and according to his word, Civil Authority must give all encouraging Liberty.  
2. Misguided and erring conscience is either erring out of mere infirmity and weakness; in which case great tenderness is to be used on all hands for a time; or of wilfulness, and in way of pertinacy, contempt, and turbulence; of which in the Conclusion.  
3. We distinguish concerning Authoritative leaving persons to some liberty, in abuses of this Allusion. It is either a kind of temporary Connivency, or forbearance for a time to punish them, which in cases of weakness must be granted, till sufficient means used of Conviction; or it is a kind of more fixed toleration, without certain limits of time. This later is supposed to be; either in some cases of an extraordinary respect; as in cases of Universal obduracy, spreading over the face of a whole professing State, as was the Toleration of that sin of causeless Divorces, by Moses, as a political Ruler, for preventing of a worse misehief, of insupportable Tyranny and cruelty over their injured Wives, Math. 19 6, 7, 8, 10. Moses, for the hardness of your hearts, suffered you to put away your Wives.— Or in case of some Evils, either acted or owned by a more prevailing and potent party, in a Civil State, which if exasperated and crossed, would imbrue the State in blood or confusion; as in the case of Joabs' murder of Abner, owned by Abisha, who with their faction, were too strong for David, 2 Sam. 3. 39 In which case also, Godly Emperors have born with some Errors, whilst their State was roiled, and the foundations thereof even shakeing, by reason of strong factions and tumults in it. Or secondly, this fixed toleration is supposed to be in an ordinary way, and in common and usual cases, which is that which the conclusion denyeth.  
Now then to State the conclusion, and accordingly confirm it, we say,  
That in ordinary way, a set fixed Toleration, is not to be given, by the Regulated Magistrate or higher Civil powers, that their Christian Subjects should hold and profess in matters of Religion, what themselves may pretend conscience for so doing; When indeed grossly erring, and contemptuously and pertinaciously holding the same forth.  
Reasons from scripture of the conclusion so stated, may be these.  
R. 1. Because liberty to the flesh is not to be given in such a way, by such Rulers, for such Rulers, to give such a liberty for all such persons, to hold and profess corrupt opinions, is to give liberty to the flesh; Ergo that may not be done; the proposition is grounded upon the Ruler's duty to keep both Tables, and so not in an ordinary case and way, to suffer fleshly sinful breaches of the Rules therein. The Assumption is grounded upon Gal. 5. 20. Where Heresy and Schism are counted fruits of the flesh, to give liberty therefore to such fruits of the flesh, is to give liberty to the flesh.  
R. 2. That liberty, which suffereth men, ordinarily, in a Christian State, to draw persons away from God, is not to be given by Regulated Rulers thereof; but in such a way, as before mentioned, to tolerate persons, under pretence of conscience, pertinaciously to hold forth corrupt opinions, is to suffer persons to draw away others from God; Ergo it may not be done. The proposition is evident, such a one as would go about to thrust others from God, must not be pitied or spared, Deut. 13. 9   

Object.  
True, you will say, in respect of the witness, which was not to conceal him, Ibid. but what is this to Authority?   

Ans.  
Yes, that which is here enjoined every private person, is with respect to it, as to be brought before Authority (as it is evident) and if a private person be not to let such alone, but to bring him to light, to complain of him to Authority; surely that Authority was not to spare them, when detected; if Authority had been to entreat such, tolerate persons needed not to be charged not to spare them, nor to conceal them; for if they would not forbear them, but complain of them, if the Magistrate would or might forbear them, their non forbearance of them was to little purpose.  
Secondly, it appeareth, that both private and publiquc persons are taken in, in that Collective [Thou] shalt not spare him, vers. 8. The same phrase with that, vers. 10. [Thou] shalt stone him with stones that he die. No private person could do thus upon his own head or will; that had been confusion: It was then by influence of the higher powers, that it was so done. But why are they to be so strict, why is there to be no sparing or tolerating, but Capital puinshing? Ans. ver. 10. Because he sought to thrust thee away from the Lord thy God. Hence also was that blamed in those, which under Moses had power of life and death, for sparing those Midianitish women, Numb. 31. 14. Moses was angry with the heads of thousands, and vers. 15. Have ye spared the women alive. But why are they blamed? Ans. v. 16. These through Balaams' Counsel [Caused the Children of Israel to transgress against the Lord in the matter of Peor] which is explained, Numb. 25. 1, 2. They called the Children of Israel to the sacrifices of their Gods, and they did eat, and they bowed down to their Gods. The Assumption is evident, and needeth no proof, Acts 20. 29, 30. Speaking perverse things to draw away (namely from Christ and his Church) Disciples after them. Although for this also, such may pretend Conscience, Scripture, etc. be Wolves in sheep's clothing, transform themselves into Messengers of light, of whose mischievous sleights read Ephes. 1. 14. 2 Tim, 3. 5, 6, 7.  
R. 3 That liberty which suffereth the sheep of the Lord, in an ordinary way, to wander from their Fold and Pasture, without restraint or effectual care to reduce them, that is not to be allowed off, by such as God calleth to be political Shepherds 
Math. 7. 15. 1 Cor. i 13.  to them: but the liberty mentioned doth thus, Ergo. The proposition is evident, as being that for substance, which was blamed in those Shepherds of old, Ezek. 34. 5, 6, 7, 8, There was no Shepherd, neither did my Shepherd's search for my Flock: but they wandered and became a prey— were driven away— devoured, etc. For there was no Shepherd, not simply, for there were Shepherds, but as good as none, they did not execute their Shepheardly Office, but suffered Gods Flock to go to wrack, by false Prophets, false Teachers, Idolaters, etc. Nor were these Shepherd's only Church-Rulers, but State and Civil Rulers, even the same with those vers. 4. who in Civil respects also, tyrannised over them, ruled them with force and cruelty, which were especially oppressing Princes; such were those jer. 50. 6. Their Shepherds caused them to wander; of whom see more, jer. 23. 1, 2, 3. & 22. 22. & 12. 10. And the title and Office of Shepherds, as appliable to Civil Rulers, is usual in Scripture, joseph is so called, Gen. 49. 24. So is Cyrus, Esay 44. 28. so is Moses, that King in Jesurum, Deut. 33. 5. with Isa. 63. 11. So David, Psal. 78. 72. and Ahab, 1 Kings 12. 17. and Numb. 27. 17. Without a Shepherd, that is, chief Ruler. The Assumption is evident, because such liberty tolerateth Rents of Members from Churches, as in Shisms is usual, Acts 20: 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend away, as members from the body, Disciples after them, it also tolerateth wand'ring from God's ways, truth and Ordinances.  
R. 4. Such a liberty mentioned carrieth the mark of an Anarchy in the State, so far forth: yea of a sad Judgement of God upon that State, for provoking sins of Rulers and people, Ergo, it may: the Consequence is evident, if it carry a mark of Anarchy, and Divine Judgement, then to be avoided: unless the very shadow of an evil, coming cross to the very light and law of nature and Nations, by which all eat Anarchy, and set up Government, or of that which is commonly the punishment of sin, as deprival of Government is, be not to be shunned, which none dare affirm. The antecedent is evident in both the branches thereof. 1 It is one brand of an Anarchy, as Judg. 17. 6. showeth. Then was No King in Israel, every one did what was right in his own eyes, even the eyes of his own mind, judgement, or conscience, how corrupt soever; hence when through God's Judgement, that perishing people of his should not have the benefit of his feeding Government, so as to hinder them from sinning, to their ruin, Zech. 11. 9 I will not feed you, that which dyeth let it die, etc. It is accomplished by his judicial breaking of the staff, Beauty, namely both of civil as well as sacred order, enjoined of God. 2 It is a sad judgement of God, as that place, Zech. 11. 9 15, 16, 17. compared, doth show, God in judgement is said to let those of the sinful people, or flock of his alone to themselves (as it were) That which dyeth let it die, or let them take such kill courses of sin, as tend thereunto. Now the judicial means he useth, is, in judgement to raise up a foolish Idol Shepherd, Vers. 15. 17. That is, such kind of Rulers in Church and Commonwealth, Kings (as well as Priests) into whose hands the Flock is delivered to be spoilt, vers. 5, 6. I will deliver them into the hand of their King, which though they be by place and office Shepherds, yet in effect are Idols, nothing, no Shepherds; as Ezek, 34. 8. 10. he calleth them, of which see before, such as shall be wholly careless what becometh of the Flock, Zech. 11. 16. If they be cut off by any spiritual mischief, let them, for them, they will not visit and look after them; if being young, and so weak and unexperienced, they will take any wrong path in stead of the right, and so lose themselves, let them, for them, they will not seek their young one: if they be in any measure broken in judgement, or otherwise, let them be so, for them, they will not endeavour to heal them: if any of the Flock yet keep their standing in the fold and pasture of God, they will not cherish and encourage them, and by their Authority seek to keep them there, they will not feed that which standeth still, they will rather make a prey of them, what they can: Even the flesh of the fat, etc. Such a Shepherd or Ruler (as vers. 17.) who leaveth the Flock, namely to themselves, he careth not for them, looketh not after them: he hath a sword upon his eye, or not the use of that, even of his wisdom and parts: and upon his arm, or power, he putteth not forth that. One place more to prove this, that so to be left of Authority, to take up Corruption in Religion, under pretence of Conscience, this is a sad judgement of God, for the sins of a professing people. For this let that place in 2 Chron. 20. 33. be considered of. Howbeit the high places were not taken away, for as yet the people had not prepared their hearts to seek the God of their Fathers, 2 Chron. 33. 17. seemeth somewhat to explain that about the High places, Nevertheless the people did sacrifice in the high places, yet to the Lord only. Now what these High places were where they thus sacrificed, may be known by comparing Scriptures: namely, such places where they had wont in a manner to sacrifice to the Lord, before the Temple was built by Solomon, where God allowed his people to sacrifice before, but after that was built, it became unlawful to them, and sinful, as expressly forbidden of God. They had formerly an High place at Ramah, in the Land of Zuph, in the Tribe of Ephraim, called one of the two Ramahs of Zuphim, in Mount Ephraim, to distinguish it from that in Benjamins' Tribe; compare 1 Sam. 1. 1. and Chap. 9 5. 6. 11. 12. there was another High place, where then also they lawfully sacrificed, in Gibeah of Benjamin, for which see and compare 1 Sam. 10. 5. 12. 13. 14. 26. Gibeah, saul's home, vers. 26. even where his Uncle with whom he lived, dwelled, vers. 14. is the Altar where the high place was, vers. 13. Another, and the great High place, was at Gibeon, where also the acceptable sacrifice was offered, 1 Kings 3. 4. Not to mention other places of like use for sacrifice then, as Gilgal, etc. 1 Sam. 11. 15. but the reason of that use of High places then allowed of, is given 1 Kings 3. 2. only the people sacrificed in High places, because until those days there was no house built to the Name of the Lord: but after such a place should be built, where God should place his Name, as was the Temple at Jerusalem (as 1 Kings 8. 29. shows) It was unlawful, and a breach of rule, in point of Religion and worship of God, to sacrifice elsewhere, as it was long before charged in reference to that time, Deut. 12. 11, 12, 13, 14. Offer not thy Burnt-offrings in every place which thou seest, but at the place which the Lord shall choose, etc. Hence God saith of Solomon's Temple, I have chosen this place for myself, for an house of sacrifice, 2 Chro. 7. 12. Hence also after the Temple was built, all former places for their religious use, such as Bethel, Gilgal, etc. must not be sought to, Amos 5. 5. And it is in a judicial way, and wrathful irony, that God in Amos 4. 4, 5. saith, Come to Bethel and transgress, at Gilgal multiply transgression, and bring your sacrifices every morning, and offer a sacrifice with leaven, and proclaim and publish the free offerings, for this liketh you, O ye Children of Israel, saith the Lord.  
Jehosaphat then a good Prince, yet leaveth the people to their former liberty of the corrupt use of those High places, not as for Idols, that was too gross, he would never have born that (nay, 2 Chron. 19 3. He took away the Groves out of the Land) but as for sacrifice to the Lord, only as in Manasses time, after his repentance, they had the like liberty. Yea but the people might well enough in conscience, though erring, do thus much; the places were in samuel's time, and others after him, yea in the beginning of Solomon's time, of good use, and God had there accepted sacrifice, jerusalem was far off, they could not be at it morning by morning, as they desired. Compare 1 Kings 12. 28. and Amos 4. 4, 5. Yea but the Israelites might abuse that to jeroboams Calves: Ans: Be it so, but they of judah, in their High places, sacrificed to the Lord only, 2 Chron. 33. 17. and so long, will not God accept it? They thought he would. Yea but as small as this corruption might seem to be, and as much as they might in conscience plead for it, it was a corruption in worship, cross to rules before mentioned, and that they were so left to this their liberty, it was Gods just hand upon them, as 2 Chron. 20. 33. because they had not prepared their hearts to the God of their Fathers, they were securely slight in his worship, lose hearted to God-wards, not cordial and entire to him, and thence they have their desires and minds in it; their very godly power, that was in many respects zealous for God, yet herein through God's displeasure against them for their unheartednesse, shall leave them to their own liberty. It is in judgement, if they are suffered to sacrifice in such forbidden places, and left to have their own minds therein, & much more, when men have their own like in grosser corruptions, in worship through the unfaithfulness of their Civil Rulers, as they of Israel had, in Bethel and Gilgal, in the times of jeroboams successors. It was God's judgement upon them for their sins, as Amos 4. 4, 5. Go (saith God, in judgement against them) to Bethel and transgress, and at Gilgal multiply transgerssion, and bring your sacrifices every morning, etc. for this liketh you O ye children of Israel, saith the Lord God. One would now think that none that had a heart awful of God's displeasure, should ever plead for such a sad judgement of God, upon themselves, or others, as to be left to Princes or Rulers, to have their own like in corruptions of Religion.  
R. 5. The Toleration mentioned would make Christian Rulers not to be for Christ, but in that respect to be against him; Ergo not to be permitted by them; the Consequence will not be denied, unless any make nothing of that sin, not to be for Christ, but against him. The Antecedent is evident in that such a Toleration would make such Rulers, in their place, not to be for one chief end of his coming, which was to destroy the works of the Devil, and ergo not for him. The Consequence is undeniable, because if therein not for so chief an end of his coming, than not for him: The Antecedent is evident: as that such Toleration of such errors, and corruptions in Religion, so held out, is a like Toleration of the works of the Devil, and ergo not a dissolution and destruction of them; the Consequence is evident, because such a Toleration of the works of the Devil, giveth full scope and liberty to them, to have their devilish operations and energy, cherisheth them, suffereth them to spread, and to gather strength in parties, which thereby come to side with them, to stand and plead for them, to despise all the Ministers shall speak against them, etc. which none will say is a way to dissolve enervate or destroy those works of the devil. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl. 8. 11. The Antecedent is evident, namely, that such a Toleration of such errors, etc. is in like sort a Toleration of the works of the Devil, because erroneous doctrines, etc. are hammered, forged, and generated by the Devil, they are some of those lies of which he is father, john 8. 44. those doctrinal lies, 1 Tim. 4. 2. are Doctrines of Devils, vers. 1. those unclean Frogs are spit out of the mouth of the Dragon, Revel. 16. 13, 14. nor is this true only of grosser errors, in fundamentals, but all, even lesser errors, delivered about meats and marriage, these are of the Devil, 1 Tim. 4. 1, 2, 3. Among those doctrinal lies, or doctrines of devils, forbidding to marry, and to abstain from meats, are the only Instances; if it had been said, forbidding to believe Jesus Christ to be come in the flesh, or to be very God, and very man, or God and man in one person, or to be our only Mediator, etc. this had not been so much, but to instance in such petty errors, as the world would think them as doctrines of the devil, is the more observable, to stir up to utter defiance of all manner of errors; seeing men use to say they defy the Devil.  
R. 6. Such a toleration, in such sort, of such things mentioned, is a toleration of that which woundeth a State body, in the very Continuity of it; of that which directly tendeth to break the peace of such societies (of which the regulate Magistrate is the preservour) and of that which breaketh the very Hedge and walls of a State; ergo is not to be yielded by them, the consequence that if such a toleration letteth in so much mischief, it is not to be yielded to, by godly regulated Rulers, none will deny, unless they would have them knowingly, to concur, contrary to their duty and place, to such state mischiefs: the Antecedent is proved in all the three parts of it (which might have been seven arguments) the first branch is evident: because such corrupt doctrines, so let alone, do mingle, corrode, and what in them lieth, enervate sound doctrine, pure religion, the Covenant of God held forth to, and by such a religious polity, which are the very ligaments of a Christian State: hence so opposed by wicked rulers and people, because as coards and bonds, Psal. 2. 1, 2. 3. thence Jerusalem, by these especially, becometh a City so compacted, Psal. 122. 1, 2, 3. Now these veins and Arteries of such a religious body politic, which should and would convey vigour and spirits, and good every way, do these poisons and venoms of Asps exceedingly injure. Esay 59 5. that which eateth of their cockatrice eggs dyeth, 2 Tim. 2. 17. their word will eat, as doth a canker, and vers. 16. they will increase to more ungodliness; wherefore no wonder that Paul chargeth Timothy, to do what in him lay, to stay them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain them,  
The second branch is as evident: that it is a toleration of that, which tendeth to break the peace, etc. for errors and such like corruptions in religion, trouble the Churches which are the choicest societies in that polity; hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you, speaking of seducers; and Acts 20. 30. they draw away, or rend away as members from the body, disciples after them; hence that reasoning of Paul, 1 Cor. 11. 18. I hear there are divisions (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) schisms amongst you; which he proveth vers. 19 thus; For there must needs be heresies amongst you, etc. as if the one is a necessary cause of the other; where there are heresies amongst Church-Members, there will be Schisms. True it is, Churches have their ways of healing such evils in their members, as they have to heal other scandalous evils in them, as drunkenness, lying, etc. but that hinders not God's civil ordinance of the Magistrates coercive power also, more in the one, then in the other, yea, errors and heresies are wont to breed troubles and divisions in civil societies. Hence those seducers and their followers, who turn the grace of God into wantonness, Judas 4. and are filthy dreamers, verse. 8. are branded for seditious persons in Commonwealths: even such as come justly to perish, as sometimes seditious Corah did, vers. 11. perish in the gainsaying of Core. Hence those black brands of seducers, who have a form of godliness; that they are traitorous, heady, highminded, truce-breakers, false accusers, fierce etc. making their times perilous, 2 Tim. 3. 1. 3, 4, 5. and that he speaketh that of seducers, vers. 6, 7, 8, 9, 13. declare: Hence those also in Judas are branded for murmurers and complainers, Judas 16. ever and anon quarrelling against matters in Church and State, 1 so Tim. 6. 3, 4. the very fruits of false doctrines are reckoned to be envy, strifes, rail, evil surmises, and perverse disputes, and as that Apostle reckoneth those fruits of the flesh, Gal. 5. 19 as concomitants: so doubtless, by purety of proportion, those adjoined, v. 26. contentions, seditions Heresies etc. those Antichristian seducers Revel. 16. 13, 14. are persons of turbulent spirits in civil states, stirring up to wars and the like; that Impostor and seducer Theudas mentioned Acts 5. as a murderer and seditious person. Histories ancient and modern are full of examples of this nature: of persons of corrupt Principles in religion, becoming movers and Abettors of civil Seditions.  
The third branch: that it is a toleration of that which breaketh religious States hedges and walls, etc. appeareth: that hedge 
Job. 1. 10. Zech. 2. 4. 5.  and wall of fire of God's gracious protecting providence over such a State, is undermined by such things. As Adam was naked in that respect, Gen. 3. 10. so was the State of corrupted Israel naked, Exod. 32. 25. before their Idolatry was punished, Moses saw that they were naked, and as a means of recovery of their wont covering, he commandeth the civil execution of Justice upon some, for terror to all the rest, vers. 26, 27. those foxlike false Prophets (Ezek. 13. 4, 5.) let alone, did spoil the vines, and break the hedges: and saith God, both to Church and State Rulers, Ye have not gone up into the gap, neither made up the hedge, for the house of Israel, to stand in the battle, in the day of the Lord. Their care should have been to have prevented such breaches thereby, but yet though the hedge was broken, a gap made, and war from God prepared against them, all might have done well enough, had not State and Church Officers both, been too indulgent and remiss, in punishing the causes of such mischiefs. Hence also, when such corruptions in Ministry and Worship mentioned Ezek. 22. 26, 27. are let alone, verse 30. we read of a gap made, and no man of Authority, being found to make it up for the Land, that God should not destroy it: Therefore saith God (vers. 31.) I have poured out 
1 Kings 11. 1, 2, 3, 4, 5, 6. etc.  mine Indignation upon them. Corruptions in religion connived at, and too much countenanced by Solomon, in his wives, rend that Kingdom in pieces; whence, by punishing such corruptions in religion, evil is said to be put away from Israel, Deut. 17. 2. 3. 7. as if otherwise, Israel had been exposed to that evil.  
R. 7. Such a toleration of such corruptions, before mentioned, it interpretatively by God himself, a kicking at Religion, and honouring of such, as hold forth, and practise those corruptions in religion, above the Lord himself, and therefore undeniably not to be yielded unto, by regulated civil Rulers, the consequence, none but profane spirits will deny; the antecedent is evident by that, 1 Sam. 2. 12. to 16. compared with 23, 24, 25, 29. verses. It was a corrupt religious custom, to snatch out in that sort, what first came to hand, and forcibly to take the fat of the people's sacrifices, for the Priests use: the matter was not fundamental, nor contrary to the light of nature, but very justly offensive to God and men; ver. 17. Eli is told of all that, as well as of other sins of his sons, against the second Table: he chideth them a little, as a father, but doth not as he was a Judge (1 Sam. 4. 18. He judged Israel forty years) punished them according to their deserts, he is indulgent, they are let alone, what is God's censure of this, v. 29. Wherefore kick [ye] (not Hophni and Phineas only, but Eli too) at my acrifice and at mine offering etc. and honour'st thy sons above me, to make yourselves fat with the choicest of all the offerings of Israel; God instanceth in this his indulgence, towards his sons, in that matter of that corrupt religious custom only; as if that was, as vers. 17. of most heinous guilt before him; the sin of your young men was great before the Lord, and it is observable, since there is a purity of proportion. Such Rulers as can be indulgent to gross errors, and corruptions in religion, in God's worship and sacrifices, they little regard God's truth or worship, they kick at i●, in God's account; and if they will needs b● soever-tender of such as are not fit objects of their tenderness, they show little tenderness of God's name, truth worship or honour; they it seemeth more regard them, and their ease etc. then God [thou honour'st thy sons above me] now who would be so thought of by the Lord.  
R. 8. Such a toleration of such evils mentioned, causeth the very evils themselves to be charged upon Rulers, and bringeth the wrath of God upon them also: ergo not to be yielded to, by any godly wise Rulers; the consequence, none, not prodigal of Ruler's welfare, will deny. The Antecedent appeareth. Solomon is said to go after Ashteroth, etc. which as its thought, was only in respect of his connivance at, and countenancing of such abominations in his wives. To be sure; God guided Nehemiah, to contend with the Rulers, for those corruptions, in neglect of the Ministry of their Sabbath duty, Nehem. 13. 10, 11, 12. 16, 17, 18. compared, as if, that where such things were, and not seasonably and suitably restrained, and punished by them, those became their sins; hence that indulgent Judge Eli is put in: ye have made yourselves fat with the chief of the sacrifices, 1 Sam, 2. 29. yea but verse 12, 13, 14, 15, 16. with 17. It is said to be the young men's, his son's sin.  
Answ. True, but laid upon him too, who should have redressed it, but did not, and hence he also is punished, as the sequel, vers. 30, 31. etc. shewerh; so in these careless shepherd's, the wander and evils of their sheep, lost through their neglect, of seasonable prevention thereof, are charged upon them, Ezek. 34. 10. I will require my sheep at the shepherd's hands, saith the Lord. Observable is that place in Hosea 5. 10. compared with chap. 1. 1. The Princes of Judah were like them, that removed the bound: wherefore I will pour out my wrath upon them like water; not alone Ahaz who did grossly transgress, in bringing in another altar for offerings than God had oppointed,, 2 Kings 16. 15. 16. etc. but more [Prince's] of Judah saith Hosea, were such. Now chap. 1. 1. he prophesied in the days of Vzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah; as for Hezekiah, he was rather exact in point of Reformation, yea, even of what other Princes before him had omitted in theirs, 2 Kings 18. 3, 4. 2 Chron. 29. 30, 31. It must then fall upon Jotham and Vzziah, one or both, since Princes of Judah were as those that broke their bounds, even in Hosea's time; but how was Jotham such a one, in matters of Religion, of whom that is testified, 2 Chron. 27. 2. 6. He became mighty, because he prepared his ways before the Lord his God. and vers. 2. he did that which was right in God's sight, as his Father Vzziah had done. Answ. The people did yet corruptly, (namely in matters of God) which he suffering, the blame thereof is laid upon him, as one blemish in him: and 2 King. 15. 34, 35. this corruption in the people is mentioned more clearly, speaking of Jothams' reign: it's said, and he did that which was right in God's sight, as his Fath●●Vzziah had done, what then was his blemish?  
Ans. Howbeit ●●e high places were not removed: the people sacrificed and burnt inc●●●e still in the high places; not to Idols, that assuredly he would never have endured in them: but as 2 Chron. 33. 17. to the Lord only, not in Idolatrous high places but in such, which were formerly devoted to God, and of acceptable use: as Rama, Gibea, Gilgal, Gibeon, etc. which the people might in both respects think well of; but being let alone, and connived at in th●●e, it's charged upon Jotham, and so upon Vzziah before him, 2 Kings 15. 34. and though they were but as those that broke the bounds, and did not themselves so directly set up false or corrupt worship, but suffer a little way in others: therefore saith Hosea from God, as in their times still to come: I will pour out (not I have poured out upon others) upon them my wrath like water.  
R. 9 Such a Toleration of such evils, which make men abhor Religion, and speak evil of the way of truth, by reason of them, yea which are in ordinary way destructions and ruin to such as obstinately persist in them, ergo, not to be yielded to, by Regulated Civil Authority. The Consequence will not be denied, unless such Rulers should bear such Abhorring to come upon Religion, or scandal to God's truth and way, or ruin to their subjects. The Antecedent appeareth by that instance in those corruptions connived at in Elies' Sons, which made men abhor the Lords Offering, 1 Sam. 2. 17. and by that, 2 Pet. 2. 1▪ 2 3. speaking of Heresies, vers. 1. he addeth, And many shall follow their pernicious ways (or destructions) by reason of whom the way of truth shall be evil spoken of, or blasphemed.  
R. 10. Such a Toleration of such like corruptions in matters of Religion, in such as so pertinaciously hold them forth, is a like Toleration of such who spoil the Vines under such Ruler's charge: of Wolves which spare not the Flock over which they are political Shepherds: of spiritual Sorcerers be witching them: of so many Jezabels, which seduce their people, Ergo not to be allowed, or yielded to by Regulated Rulers. The Consequence is evident, unless any would have such Rulers to be so unfaithful in their charge, or careless of their duty, respecting their people. The Antecedent is grounded upon Scripture; they are Foxes spoiling the Vines, and rather to be taken down by civil officers of a professing State, then 
Cantic. 1. 2. 16.  let alone in that way of spoiling, so are they such Wolves, not sparing the Flock, of the Churches, which are also politically under their care, Acts 20. 30. with Ezek. 34. 8. 10. before explained; so are they Sorcerers, Revel. 22. 15. Without are Sorcerers, 2 Tim. 3. 13. Evil men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and enchanters, such as can by sleights of the Devil, deceive the eye, hence that of such Gal. 3. 1. Who hath bewitched you, that you should not obey the truth. They are also as Jezabell, whom God will punish; if men fail in their duty, Revel. 2. 20, 21, 22, 23. and say the Church in a Church way, was to censure such; yet that hindereth not the discharge of the Magistrates duty, in political punishing such as are so injurious to Church societies, yea and the State also, of which he hath a political charge; as of old, Jehu a chief Magistrate, did politically punish Jezabell, who was instrumental in the spiritual whoredom of the religious State of Israel, and therefore called, her whoredoms and witchcrafts, 2 Kings 9 22. of whose punishment by Jehu's command, read vers. 33.  
That which is mainly objected against what we have now said, is, Object. that a Christian being bound to attend and follow the dictates of his conscience, yea though erring, yet he not knowing so much, it is to him as rightly guided, and he that would out of any respect whatsoever, cross the suggestions of his conscience, when he at least supposeth it speaketh right, though really it do not; would as well cross it when it doth suggest that which is right and truth. Now therefore being bound to follow the suggestions of his own Conscience, if man may restrain and punish him for this, though really he do follow his conscience in any way of error, than man may restrain Christians from doing their duty, yea and punish them for so doing; yea since a Christian sinneth, when he doth or holdeth any thing cross to his conscience, though erring: Now must a Christian be punished for not sinning, or because in not forbearing to do or hold something against his conscience, he would not sin? And should he not in such a case rather be left to the liberty of his conscience, and of what his conscience doth so dictate?  
This Objection being of some seeming weight, for the better clearing the whole, take these Conclusions.  
Concl. 1. The highest Rule, to which all are in conscience bound, is the very Word of God. Conscience is to a Christian, Regula regulata, and not Regula regulans, which rather is the word; conscience itself must be subject to that: hence it is made the natural man's sin, that it is otherwise with him, Rom. 8. 7. The carnal mind is not subject to the Law of God, nor indeed can be. Hence is it that God layeth Commands upon Conscience also, Mark 12. 30. the whole soul, heart and mind of man, must love the Lord, or is by duty bound in its way to express dearest, highest respect to him, even by its respect to God's Commandments, in its way, 1 John 5. 3. This is love, that we keep his Commandments: Otherwise love simply and strictly considered, is not appliable to the whole soul and mind, but is an affection of the will only. Now if all the soul, mind, and heart must do thus, the conscience too, which is one faculty thereof. Hence the Law is called spiritual, as reaching the sins of the Spirit, the mind and conscience, etc. of man also, and enjoining the Spirit its duty, as well as the body and outward man: Hence that writing of God's Law in his people's hearts and minds, to be a Sovereign commanding Law therein.  
Concl. 2. Whatsoever therefore is really contrary to the very Word of God, it must needs be sinful to him that doth it, as having the form of sin in it. Sin is (formally) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the Law, or Word of God; yea albeit the conscience of him, who holdeth or practiceth that Anomy in doctrine or life, doth through error, tell him, that it is good and according to the Law or word, for no Creature, and so not conscience itself by its dictates, can make that which is formally, simply, and in its self sinful, to be other then sinful: yea albeit a man should come afterwards to see, and bewail his error, and evil, yet the sin is still in itself and nature, a sin, although God in Christ, will not impute it to penitent beleivers in Christ. Hence expiation of old, made by blood, for such breaches of God's Commands, when yet the party did not think that they had been sins, Levit. 5. 17, 18. When a soul sinneth, and doth in any of those what is forbidden by God's Commandments [though he witted it not] yet he is guilty. Hence Confession made by penitent Saints, of sins, as sins, which yet they did out of conscience and judgement, as duty, Acts 26. 9, 10, 11. I verily thought I ought to do many things contrary to the Name of Jesus of Nazareth, which thing I also did, etc. And being exceeding mad, I persecuted the Saints, etc. He saith it was really in his heart, as duty to him, yet confesseth, that it was in deed, and before God, his exceeding madness.  
Concl. 3. Each one's conscience therefore is bound to suggest, that to be held, professed, or practised, and that only, which the very written word of God, doth really hold forth, to be so held, professed, or practised, and to deter from whatsoever is really contrary to the word, and to that only; else conscience doth not express its boundless respects and love to God, which is the first and great Commandment of God, Mark 12. 30.  
Concl. 4. Each Christian is bound to hearken to the voice of Conscience, thus speaking and suggesting the mind of God, not alone, as that is the word which conscience doth speak, but as it is the voice of conscience, so speaking from God. Hence it becometh sin, if what we do be not from a good consciences persuasions, grounded upon the very Word of God, the rule and object of Faith, Rom. 14. 23. Whatsoever is not of Faith, is sin, or that which is not grounded upon the Word, which is Faith in the object, and suitable persuasion built upon the Word, which is Faith in the subject, it is sin.  
Concl. 5. Neither Conscience itself simply considered, nor the directing, instigating, and persuading acts of conscience, in themselves nakedly considered, without respect to the Word of God, and their conformity thereunto, are an immediate rule approved of God, for Christians to regulate their apprehensions, or actions thereby; for to make that such a rule of Gods approving, were either,  
1. To suppose the dictates of Conscience to be infalliable, whereas Conscience in unregenerate ones (such as Hypocrites are) is wholly defiled, Their mind and conscience is defiled, Tit. 1. 15. And in the Regenerate, it is in part corrupted, and hath a law of sin in it, as well as any other faculty, Rom. 7. 14. 23. Paul a Regenerate man, saith, I am carnal, sold under sin, his whole soul also as far as yet carnal, was sold under sin; and the heart taken for the conscience, will be showing itself, in itself, wicked and deceitful in such dictates, Jer. 17. 9 What godly person findeth not this guileful dealing of Conscience itself, so far as unregenerate; that it will be accusing when it should excuse, and excusing when it should accuse. Whence that of David, chiding his soul for such like evils, Psal. 42. 5. Why art thou cast down O my soul? and why art thou so disquieted within me? etc.  
Or 2. This at lest were to suppose Conscience to be fallible (as what other thing can be supposed of it, as in part unregenerate in the best here on earth) Now if so, then 1 it is to suppose, that God should set up to his people a fallible, deceitful rule. 2. It is to make God the Author of Confusion in Religion: since divers persons consciences, being diversely led, become divers rules, yea (according to that supposition) approved rules of God: yea then there are approved contradictory rules in Religion: As that no Saints are to be worshipped with Religious worship, according to some Christians Consciences who are Protestant's: and that Saints are to be so worshipped, according to other Christians consciences, who are popish, that the Lords day is of Divine institution, according to some, and that it is not of Divine institution, according to other Christians consciences. 3. It is to make God the Author and allower of rules, requiring palpable breach of his own sacred infallible rules, as Fornication, Heretique-King-killing, plurality of Wives, living without any proper calling, refusal and neglect of public and private worship of God: since the consciences of too many Christians dictate these as meet and lawful, although the word of God speak the contrary. 4. It is to make God himself to acquit the most horrid blasphemies and heresies, and other penaticall enormities in Religions of any guilt, supposing they are, as too often they are, and the objection supposeth them to be, the dictates of Conscience, though erring: for then according to this supposal, they are made to be according to God's rule, and so not irregularities, not sins. 5. This were to make God the Author or allower of that, which too often proveth fatal in the issue. For be it that sometimes such evils mentioned, be no other than such as are right in the eyes of a Christians mind, judgement, and conscience, yet God saith, There is a way which seemeth right unto a man, but the end thereof are the ways of death, Prov. 11. 12. and 16. 25. 6. This were to cut off all ordinary ways of conviction and conversion from such as go astray through an erring conscience: For their errors and corrupt ways being according to conscience, are by this supposition according to Gods allowed rule: And would you convert men from following a rule of God? 7. Then in case of a more than ordinary conversion from errors and heresies, and corrupt practices thereof, held in and acted in conscience formerly, yet are not those errors to be bewailed, or that conversion to be looked at as of grace, since before that conversion such walked according to God's rule (as it's here supposed) namely consciences dictates, though erring: the contrary whereunto is evident in the former instance of Paul, who Acts 26. 9, 10, 11. confesseth that to be his madness, and 1 Tim. 1. 13, 14, 15. magnifieth Gods rich grace, as showed in his conversion. 8. Then persons dying for the maintenance of the most horrid blasphemies, which an Arrian and popish conscience, may hold unto the death, they die for Righteousness sake, as following (as is here supposed) an allowed Rule of God, conscience. 9 Then corrupted, deserted christians consciences, pressing through strength of temptation, to contradictings of what hath formerly been spoken effectually to them, and done for their souls, are rules of God whereby to conclude their estates according to God, and so not blameworthy, or to be crossed or kerbed by the Saints, contrary to that, Psal. 31. 22. where David blameth such like conclusions as rash and sinful; I said in my haste I am cut off from thy sight, and Psal. 116. 1●. I said in my haste all men are liars (albeit in a case wherein they held forth no other promise of God, then formerly himself had believed and professed, vers. 10.) To which purpose it is that David chideth his soul for such like disquieting thoughts and conclusions, Psal. 42. 5. Why art thou, O my soul, so disquieted within me? If then it appear by these reasons, that the bare dictates of conscience, without their due and just grounding upon the word, are not an approved rule of God, we have what we would; otherwise these absurdities must needs follow the contrary.  
Concl. 6. Albeit there be some binding nature in conscience, though erring, so that in that estate of conscience, not to omit a thing in itself good, from which erring conscience dissuadeth, would become to that person, an offence against conscience, and a present resolution never to do something in itself evil, to which the erring conscience doth persuade, would be of the like nature to him, yet may regulated civil Authority, yea they must restrain and punish, both manifest neglect of weighty duties, in matters of God or man, required by God, and under God enjoined by man: and likewise evidenced commission of any forbidden evils, both by God and man, committed by the outward man in any scandalous manner; and yet therein such Authority doth not restrain any from doing, or punishing for doing their duty, or for not sinning, and we shall in confirming this Conclusion, Answer the weight of the Objection.  
Now the First Reason hereof is, Because Civil regulated Authority, doth restrain and punish sins against either Table, not under that notion, as the dictates of Conscience, which are secret, and as such pass man's view, scaning or censure, but as the outward man's neglect of what God himself immediately, and by his Ministers, Civil Magistrates, mediately, and as the outward man's commission of evils forbidden, first by God, and then by Civil Authority, from, and under God, also as evils infringing the civil power, and cross to the end for which Civil Authorities and societies are appointed: Likewise as hurtful to Civil States, and bringing many mischiefs upon the same, if they are not thus restrained and punished.  
2. Because, that together with their coerceive Laws binding to Civil punishments, they do provide for all due means of conviction, of persons pretending Conscience for what they either refuse to do, or for what they actually do contrary to God: whether it will appear (at least interpretatively) to them, as well as others, such punishable acts of theirs arise not from conscience regulated, but stiffened against its duty.  
Nor 3. Do such persons, in such omissions or commissions, their whole duty, but many ways contrary to their duty, in regard of some of which contrary walkings to their duty, they may be justly punished for them. In some sense it is a part of duty to do nothing against conscience, and to do what one doth according to conscience, yet the stress and force of that duty lieth here: because conscience itself by duty, is to be subject to the word, and bottom all its dictates upon the word, and to attend to all as well as any of the rules of the word; to all which, each man therefore is in conscience bound to attend: so that such erring and corrupted persons, they do not their whole, nor do they their main duty, in that they do not therein what is according to the word, but contrary rather to the word, both as requiring first such and such duties of them: as for instance, to swear by the name of God, to go out to War, and the like, when called to it, under pain of God's displeasure; and then in a second part, requiring obedience out of conscience to such or such things, as lawfully required by his Civil Ordinance and Ministers, even higher Civil powers, and in case of doing contrary, leaving them to the dint of his sword in their hands, Rom. 13. 1, 2, 3, 4, 5. compared. 2. Since in that condition (mentioned) of their erring consciences, whilst erring, they offend their conscience, if they should then resolve against the doing of something in itself evil, they may and should take a middle course rather at present; namely, to use all the best means of better information of their erring minds, that so they may refuse to act or hold: not where an erring conscience requireth, or on the other hand, may do, not what an erring conscience than forbiddeth, but what the same conscience upon better sight, seethe cause to refuse to do, or else to do; as in the former instances of taking an Oath, going to War (to which we may add) putting away a wife upon a slight cause, or the like: they will not stiffly refuse an Oath, or to go for a soldier when Authority lawfully requireth it, nor yet forthwith actually do it, but humbly desire time and help to be cleared in the lawfulness of it, and afterwards give in their Answer, and accordingly seriously and conscionably using the best means, usually and ordinarily accompanied with the Lords special blessing, they groundedly do what is required. So in case of such putting away a wife, to which erring conscience urgeth, they resolve not wholly to forbear such a thing, but at present to suspend, upon desire of the best information, which attained, they forbear now upon a well informed Conscience, what they durst not have wholly refused in the former state of their erring Conscience. Now if such persons, through pride, wilfulness, peremptoriness, contempt, falsehood, or false conceit, will refuse the due and real use of such means, and of the ordinary way of God, to help them out of this Labyrinth, they refuse a manifest, known duty, and expose themselves the rather to Civil Justice.  
4. Because, else according to the ground work laid in the objection, what horrid outrages, blasphemies, idolatries, and the like enormities, can ordinarily come under the curb or lash of Civil Authority. In case of murders of a Protestant Prince, or person, or people, by Papists, in whose Conscience they are acts more than ordinary pleasing to God, and meriting heaven, so in case of committing of filthiness with the wives of others of their Judgements, by persons of famalisticall consciences; or in case of sins which yet are not against Nature's light, as in Arrians, out of Conscience denying Jesus Christ to be the Son of God; or in others out of conscience crying down all Church Societies, and Ordinances, and from the same erring conscience, peremptorily, yea seditiously, opposing and despising them, and all Civil Authority which would or doth maintain the same; will you now have them punished for doing their duty, in harkening to their Consciences? O● for not sinning against their Consciences, in not doing those things which they in conscience stand bound to do. If the Objectors say, yea, God forbidden it should be otherwise; all Civil and Church peace, and privileged proprieties, are else undermined, if such be not punished, then have they the weight of their own objection taken off: if they say no, none of them may be punished by Civil Authority, but they must be left to God's Judgement, I doubt not, that godly wise Rulers are otherwise minded, and know and will do their duty therein.  
Now let us also briefly clear up some few Scriptures wrested against the Conclusion.   

Object.  
The Parable of Tares, Matth. 13. is Objected, Let them (saith Christ) grow till harvest; and therefore Heretics, Schismatics, persons otherwise corrupt in matters of Religion, such in judgement and practice are to be continually tolerated by Authority.   

Answ.  
1. If this prove any such matter of Toleration, it must prove immunity of all the children of the wicked one, of all that are to be cast into hell, of all that offend, vers. 38. 41. All these as well as Heretics, which are but some of that sort, must be let al●n●, they must also all be free, not alone from the Civil sword, but from Church-censures: yea whether the persons, those tares, and wicked ones, within the field of the visible Church, do sin against the first Table, by professed Atheism, Blasphemy, Idolatry, Perjury, Witchcraft, etc. Or against the second Table, by Murder, Adultery, Treachery, Robbery, or the like: yet both Church and Commonwealth, must let these Tares in the visible Church-field alone to the last day, and dare any say so? Observable it is, that Christ Expounding all the rest of the Parable, cometh not over that sentence again [Letoy them alone to the Harvest] as practically appliable thereunto, or enjoining any such to be rational,  
2. The drift and scope of the Parable is to show, what by God's providence will be ordered, not in this or that particular religious State or Church in it, but what will fall out in the field of the whole visible Church, thorough out the world, over which no one Civil State, or Church, hath power: that even in this great field, taken in from the rest of the world, and this field sown by God, and which in a more special manner is his Kingdom, there will be mixtures of good and bad; and the rooting up, not of this or that Tare, or wicked person, but of all the Tares in general, or of all the children of the Devil, within the pale of the Church; will never be, till the general day of Judgement, which will be an universal and infallible kind of severing, sorting, and censuring; and when there shall be a total and final ridding of them from amongst the Children of the Kingdom, or the righteous: Although God in the mean space, by his own hand, immediately, and by the hands of men sometimes, mediately, will be cutting off this or that Child of the Devil, this or that Witch, Traitor, Atheist, Blasphemer, Murderer, or the like: As he will be gathering in many particular godly ones, as good wheat and seed into his Garner, leaving the general severing and gathering of both good and bad, wheat and tares, unto that general, last, and great harvest day. The like is held forth in that Parable, Matth. 13. 48, 49, 50.   

Object.  
That speech of Gamaliel, Acts 5. is objected, Let these men alone, etc. if of God, ye cannot resist, if of men, it will come to nothing.   

Answ.  
1. He spoke this in a doubtful, neutral way, not closing with either; hence he saith, If it be of God, and if it be of men, is this therefore a ground to godly, wise, or regulated Rulers, either to be of Gamaliels doubtful spirit in matters of God, or of the Church, when all Christians are required to be established in the Faith? Yea in that Doctrine of God, which respecteth Church-order also, Col. 2. 5, 6, 7. in which they are to be men of understanding, 1 Cor. 14. 20. sheep who know Christ's voice, John 10. 4. Or is this any ground that they should be of a neutral spirit, leaving all to God, either to determine the right therein, or to maintain his own cause, and to ruinated the contrary, which was gamaliel's ground of his neutrality, If this thing be of men, it will come to nought, God himself by his providence will bring them to ruin. Upon which ground, what need is there for Magistrates to punish Adulterers, or fraudulent dealers, or the like; for God professeth himself to be an Avenger of such evils, Heb. 13. 4. 1 Thess. 4. 10. Yea but Rulers (say we) are God's Ministers, to avenge such like evils. And so in matters of God, it is alike as was showed, in thesi it might be truly said, What is of God, cannot be resisted, what is of men will come to nought, and God is an avenger of such things, he can defend his own worship and ways, and his truth is able to defend itself, else who would regard either, yet God also would have Moses to promulge Laws, and to look to the due execution of Laws, providing for Civil punishment of persons who came with their own lying fancies, though in his Name, to thrust his people away from God, Deut. 13. or draw away his people from his instituted worship to idolatrous worship, Deut. 17. and in the times of the Jews coming home to Christ, Christ and his truth will be able to defend themselves, he will be the chief avenger of evil, yet shall false Prophets be punished differently according to their demerits, by the Civil Magistrate, Zech. 13. Gamaliel might rather have added, that yet such seducers as Theudas and Judas, with their obstinate abettors, do justly perish by the sword of the Civil State, as himself intimateth, vers. 37, 38. and so are not, in such pernicious ways which come from beneath, to be left only to God's judgement: to be sure Christ's sentence, He that is not with me is against me, Matth. 12. 30. requireth more of his people then such a neutral spirit.  
2. These of whom good Gamaliel spoke, howsoever thought of by the blind bemisted world, yet were such as in the judgements of the whole body of the Saints then, who were of discerning eyes and spirits, did indeed preach the truth; and so no fast ground hence, that such which both really and in the judgement of the most discerning Saints and Servants of God, do hold forth falsehoods and blasphemies, should be let alone in any such scandalous or mischievous courses.   

Object.  
That also 1 Tim. 1. 4. is objected; That the Law is not for the righteous: and so man's Laws, if according to God's Law, should not provide to restrain and punish such, for their Opinions, etc.   

Answ. 1.  
The Law is not for the righteous, as righteous, and regular (through grace) to it: nor is there any Law against the fruits of God's Spirit, Gal. 5. 23. yet if he that is either really or seemingly a righteous man, commit murder or adultery, or if any such Members of the Jews Church commit idolatry, or blaspheme the name of his God, by the Law, promulged by Moses that Magistrate, he was a man of death, and that by the hand of the Civil Magistrate.  
2. The Law being said in this quoted place, to be for whatsoever is contrary to sound doctrine, surely the political keepers of the Law of God are rather in duty bound to make Laws, ratifying that sum and scope of the Law of their Sovereign, and their Laws, as consonant to their pattern Law of God, are to be for whatsoever is openly and grossly held forth and acted contrary to sound doctrine.   

Object.  
That also 1 Cor. 13. 4, 5, 6, 7. Charity suffereth long, thinketh no evil, believeth all things, hopeth all things, endureth all things, is objected as a ground of such liberty.   

Answ.  
That will not follow, because we should do nothing of malice against any person, nor rashly, and upon bare surmises, nor without a due distinction and consideration of the matter of fact in judgement, or the like, therefore we must not call evil, evil, therefore a godly Ruler, as a Ruler, must endure all things how scandalous soever, or hurtful, without respecting either second or first Table, and how palpably evil or gross soever it be, yet that he must hope the best of it, and how dangerous soever to State or Church, yet he must let it go unpunished. Suffer long, even defer a righteous sentence upon an evidenced evil doer, contrary to Eccles. 8. 11. Because sentence against an evil doer is not executed speedily, therefore the hearts of the sons of men are fully set in them to do evil.   

Object.  
That of Moses politically tolerating divorce is urged, that therefore all sorts of errors, and the like are to be tolerated and not in an ordinary way punished.   

Answ.  
We Answer, that that conclusion speaks of that which is to be done in a way of ordinary use of Civil Authority, and in cases ordinary, and not as that of Moses in such like politic permission of things otherwise evil, of an extraordinary nature, nor may any reason, because Moses tolerated a sin against the second Table, or 5th, 7th, and 9th Commandment (as was the divorce of Moses, for every cause, even every slight cause, Mat. 1. 9) therefore Civil States in an ordinary way and case may tolerate in the grosser sense, against the first Table, as Blasphemy, Perjury, the Mass, Witchcraft, etc. or against the second Table, as Robbery, Adultery, etc. Nay, if Moses his toleration be urged for a ground of toleration, it must be rather a toleration of sins against the second Table, then for Toleration of sins against the first Table. David in an extraordinary case let murder a time unpunished in Joab and Abishai all his days, but it will not follow that therefore godly Princes and Rulers may in an ordinary way and case let another alone unpunished.   
Now to the High, Eternal, Immortal, Invisible, the Only wise God, be Honour and Glory for ever.  
FINIS.