Qu. 1. WHether it be not better for us that a Patent were granted to Monopolize all the Corn and Cloth, and to have it measured out unto us at their price, and pleasure, which yet were as intollerable, as for some men to appoint, and measure out unto us what, and how much we shall believe and practise in matters of Re­ligion?

Ans. 1. The whole may be granted without danger as it's [Page 2] expressed. 2. If we may guess that their meaning by their scope, is to shew by this comparison, the unreasonableness of the Magistrates inforcing in Religious matters; then we answer by shewing the fallacy of the comparison, in setting forth the true parallel. The Lord is the absolute Sovereign of all things Civil and Sacred; man is not so in neither, yet is the Magistrate the Lords servant to enforce by Civil power the disposall of things in both, as God hath appointed in his Word: For things Civil, it's easily granted; for Sacred matters, besides many other signall instances given in both Testaments, by way of precept and promise, prefiguration and president, see Deut. 13. 5. Deut. 17. 2, 3, 4, 5, 6. Ezra 6. 11. 12. Ezra 7. 6, 11, 25, 26, 27. compare those verses together, proving the Kings grant to be an answer to Ezra's request, for constituting Ma­gistrates with coercive power, in Religious things, in Gods Name, Rom. 13. 1, 2, 3, 4, 5. Zech. 13. 3 4, 5, 6. a Prophesie of Gospel times: 1 Tim. 2. 1, 2. Isa. 49 23. applicable especially to later daies.

Qu. 2. Whether there be not the same reason that they should be appointed by us what they shall believe and practise in Religi­on; as for them to do so to us; seeing we can give as good ground for what we believe and practise, as they can do for what they would have, if not better?

Ans. It's not reasonable that either they or we should ap­point to each other, what is to be believed or practised in Religion; but it's most reasonable that Christs Law given to us both, should be inforced by the Magistrate, the Civil substi­tute of Christ. The former proofs do fully clear this, and many other such places, as also, 2 Chron. 15. 12, 13. 2 Chron. 19. 2, 3, 4, &c. 2 Chron. 34. 4, 5. Neh. 13. 19, 21, 22, &c. We might easily bring in many instances for each command of the first Table, how the godly Magistrates acted for God according to his command, were it necessary.

Qu. 3. Whether they that would force other mens consciences be willing to have their own forced?

Ans. No man may or can force another mans conscience; but the Magistrate is bound by his Office as the Lords Deputy, to oblige and force the externall man to the observance of Gods will manifested in his written word, though he be unwil­ling and pretend conscience. Besides the former proofs clear­ing [Page 3] this, see 1 King. 18. 40, 41, &c. though Baals Priests plead­ed conscience for Idolatry, yet were they put to death by Elijahs command, which execution was attended with speciall blessings, Joh. 16. 2. They that plead conscience for putting Christians to death, it excuses not, but they should suffer for it, according to that indispensable Law, Genes. 9. 6. Asa, 2 Chron. 14. 4. commanded all to seek the Lord, and to do the Law Nehemiah contended with the Nobles, and threatned strangers about their abuses in Tithes, and the Sabbath, Neh. 13. 11, 17, 19, 21.

Qu. 4. Whether Christ hath said he will have an unwilling peo­ple compelled to serve him?

Ans. Though he hath not said those very words, yet hath he said in effect so much in those many Scriptures that testifie the Magistrates duty, to that end, either by precept command­ing it, or by presidents commended for it, or rewarded in it; or by the contrary forbidden, reproved, threatned, and pu­nished for neglect, contempt, or abuse of that duty. The Scriptures forementioned do fully prove this, as also very ma­ny more, were it needfull to quote them. It was the commen­dation of Asa, and his people, 2 Chron. 14. 4, 5. 2 Chron. 15. having been stirred up by the Prophet, they acted further, vers. 12, 13, 14, 15, 16 putting down the Idolatrous Queen­mother with her Idoll, for which they were signally blessed.

Qu. 5. If a Father or Magistrate have not power to force a Virgin to marry one she cannot love; whether they have power to force one where they cannot believe against the light and checks of their own consciences?

Ans. 1. The Discourse hitherto hath been concerning acts of the outward, not of the inward man, whereof Believing is one, wherein the Magistrate hath no power nor authority, neigher [...], nor [...], as is confessed by all: So that the question as worded, is but captious and impertinent. Yet if by Believing the Querist means profession of faith, or practise of religious duties required of the outward man, it's answered, That though a Father or Magistrate have no power to force a Virgin to marry one she cannot love, yet hath the Magistrate power to force one, where he cannot believe, though against the light and check of his conscience. Because, 1. A Virgin [Page 4] before contract is not bound to any one person for a husband, but every soul under Gospel-publication is bound to own Christ for a husband, and his Word written for the Rule of their faith, profession and practice.

2. Though God allows Virgins to chuse their husbands, yet doth he not allow men to chuse any Religion besides his own.

3. As the Magistrate hath power to restrain forcibly all wo­men from fornication and adultery, and punish them for it; so may and should he restrain all persons from spirituall forni­cation and adultery committed by the outward man, and pu­nish them for the same, though the light and checks of their consciences should erroneously justifie them in their said for­nication and adultery; seeing no plea of conscience can be on any account, a sanctuary to any sin, or breach of Gods revealed will. The Scriptures formerly named do sufficiently clear this truth.

We meet next with an Objection proposed by the Querist to be answered by himself, drawn from Luke 14. 23. which being but a man of clouts for himself to skirmish withall, and not so pertinent to the point in hand, as more weakly asserting the Magistrates power, we wave, that we may come the sooner to more express matter for demonstration, by this Querist ca­villed at.

Qu. 6. Whether the servants of the Lord are not forbidden to strive, but to be gentle towards all? 2 Tim. 4. 2.

Ans. 1. We readily grant it; and that it was of force of old when transgressours of the first and second Table were most se­verely dealt withall.

2. The Scripture quoted saith nothing for their purpose, in that, 1. It speaks not of Magistrates, but of Ministers duty properly, as appears by the whole context, directed to Timo­thy a Minister of Christ, as a directory for the Ministry. 2. Though it should be applied to the Magistrate, yet will it not exclude his civil Jurisdiction, and power, as it excludes not the Ministers: the scope of the place signifying to us, that none of the Lords servants should strive for any evil matter, nor in an evil manner, (though for good) but against evil in a good manner, as Jud. 3. 4. Gal. 2. 11. Neh. 13. Rom. 13. 4, 5, 6. For this they are commended, Rev. 2. 2, 3. For the neglect [Page 5] thereof they are rebuked, Rev. 2. 14. 20, 21. Rev. 3. 13, 16. To this duty they are also often stirred up, both in their civil and spirituall relations. It becometh not Christian Magistrates to be cowed in Christs Cause, nor to betray the same by coward­liness, or by respects, Prov. 20. 8. Exod. 32. 20, 26, 27, 28, 29, 30. Rom. 13. Zech. 13. 2, 3, 4▪ 5. Rev. 17. 16.

Qu. 7. Whether the Saints weapons against errors be carnall or no? 2 Cor. 10. 4. or whether the semi-independents were of that minde in the Bishops daies?

Ans. 1. To the first part, Ministers weapons (of whom the text properly quoted speaks) are not carnall but spirituall, and mighty through God; of this minde were judicious Christians (whether nick-named Independents or others) in the Bishops daies, as they are still.

2. If we should grant it, to include the Magistrates weapons, we deny them to be sinfully carnall, though we grant them to be civilly carnall, and yet according to Gods Ordinance, Rom. 13. 1, 2, 3, 4, 5. 1 Pet. 2. 13, 14.

Qu. 8. Whether it be not in vain for us to have Bibles in En­glish, if even against our souls perswasions from the Scriptures, we must beleeve as the Church or Parish beleeves?

Ans. 1. This Question is impertinently proposed to Prote­stants, who deny either Church or Parish to be the Rule of their faith; however it may be among the Papists, and all Pharisaicall professours of implicite faith, and blinde obe­dience.

2. The Scripture must therefore be translated into all Vul­gar tongues, that every man may thereby learn to know and discern, what the Church and we ought to beleeve, and to conform his belief thereto. Veritas Index ac Judex sui & obliqui. Conscience is to be enlightned and quickned by Gods light in Scripture, that our faith may not be pinned upon any mans sleeve; but that all, as the noble Beraeans, Act. 17. 11. may try all Doctrines by the Word, bringing all to the Law and to the Testimony; 1 Joh. 4. 1. that thereby their dark mind may be gradually directed, Isa. 8. 20. through that light which shines in the Ministry of Christ and the Church, 2 Cor. 3. 18. and their mistakes rectified. 2 Cor. 4. 3, 4. Wherein their judgements may possibly differ, they are to enquire soberly, Rom. 14. 19, 20, 21, [...]2. diligently, and submissively, till satisfaction be mutually given and received. But this takes not off the Magistrates power in commanding the outward [Page 6] man about things clearly revealed in Scripture, 1 Pet. 2. 13, 14. witness Peter, Paul, Rom. 13. 5, 6. and all the Scriptures before quoted.

Qu. 9. Whether our Magistrates and Governours be not wrong­ed, to give them the Titles of Civil Magistrates only, if their power be spirituall?

Ans. 1. The Magistrate is not wronged thereby, seeing his Power is not spiritual, but civil, though sometimes imployed about spiritual things.

2. Our Magistrates are truly called Civil, because the means and manner of executing their Office, their Laws and Arms, their Proceedings and Courses, their Rewards and Punishments, are all Civil only, Rom. 13. and not Spirituall or Ecclesiasticall. Though their object is sometimes spirituall, as in things of the first Ta­ble. So that its their duty to reduce all to Gods honour, and therefore to maintain and observe his will revealed, being Custodes utriusque tabulae, uti & Vindices; Keepers and De­fenders of both Tables, Circa res Ec­clesiasticas, [...]. Euseb. to regulate the externall man accord­ingly. They act, politically, about Ecclesiasticall things, as Constantine the Great said of himself, and as becomes the Nur­sing-Fathers of Gods people. Their charge is to be the Shep­heards of Nations, as that great Prince is styled in History. Their Power therein is Directive, [...]. and Protective; Remune­rative and Cumulative; not destructive, but edificative, as all former Texts clearly demonstrate.

Qu. 10. Whether compulsion of conscience was ever in practise among the Nations or Churches, till the times of Antichrist?

Ans. Conscience cannot, must not be compelled forcibly by man, yet is it no protection from that sword, which is a terrour to every evil work, Rom. 13. 1, 3, 4, 5, 6. and requires obedience from eve­ry soul. Heresies are such evil works of the flesh, called evil deeds by John, Gal. 5. 20. whereof he would have no Christians to par­take, 2 Joh. v. 11. 2 Joh. 11. Errours destructive of fundamentals are properly called Heresies, Tit. 3. 10. especially, when obstinately main­tained. That very sword is also the Lords servant for good, Rom 13. 4. without exception. There were many Christian Magistrates before the Roman Antichrist gat up into Christs Throne, as Constantine, the Theodosii, Marcian, &c. by whose signall Or­ders were kept the four General Councils: Anno 330. 1. That of Nice, against Arius, for denying Christs God-head, under Constan­tine. 2. Anno 383. That of Constantinople, against Macedonius, for [Page 7] denying the Spirits Godhead, under Theodosius senior. 3. That of Ephesus, Anno 440. against Nestorius, for dividing Christ into two persons, Anno 454. under Theodosius junior. 4. That of Chalcedon, a­gainst Eutyches, Concil. Tom. Euseb. Chron. Socrat. Zonar. Myster. Iniquit. Morn. for confounding both Natures in Christ, un­der Marcian. Those godly Princes convened Synods, pre­sided therein, assisted, protected, and quickned them in their severall consults, owned their Resolves, and promoted them to their power, giving up therein their Scepter unto Christ, according to those famous Prophesies so gloriously expressed concerning them. Isa. 60. 3, 10, 11. They counted it more honour to be mem­brum Ecclesiae, Isa. 62. 2. a member of the Church, as Princely Theodo­sius said, Rev. 11. 15. quàm caput Imperii, than Head of the Empire. It was Antichrist that usurped on them gradually, and by getting into the Magistrates seat disabled him from doing his Homage to his Sovereign Christ. Thus the faithfull Rulers are honour­ed in Divine Records for their singular care of his interest. David and Salomon, Asa and Jehoshaphat, Ezechias and Josi­as, Zerubbabel and Nehemias, with divers others, have signall monuments erected to their same, by the Lords own hands upon that account: Yea, Pagan Princes were so far owned of God, as they owned him in that way; witness Nebuchad­nezzar, sent to learn that lesson among Bruits, Dan. 3. 29. in seven years schooling there, Dan. 4. 36. because he would not learn it to purpose be­fore of God, Ezra 6. 7. by man, for all Daniels teachings. Thus Darius, Artaxerxes, Ezra 7. another Darius, and divers more, are memora­bly recorded for this. Those Princes were still rebuked and plagued that slighted and abused the same, Nehem. 1. as Jeroboam and his successors in Israel; Ahaez and others in Judah, besides many more, that might be named.

But the Querist subjoyns Reasons to strengthen his doubt.

R. 1. The Sichemites, saith he, used no compulsion to Jacob and his sons, during their abode among them.

Ans. The Sichemits case is absurdly quoted. Nihil ad Rhom­bum. They were Heathens, who neither owned God, nor his will revealed. Jacobs family were no subjects of theirs, no disturbers, no opposers of Gods Will and Worship. They were neighbours entring into league, which was afterwards wickedly broken by Simeon and Levi. Our Querist, it seems, is hard put to it, being forced to call in Heathens for his Rule.

[Page 8] R. 2. The Israelites, saith he, when a Captivity, yet enjoyed their consciences.

Ans. The Israelites in Captivity enjoyed their conscience, so long as they kept to their duty, according to Gods will re­vealed to them: But that cannot plead for Tolleration of any thing contrary to Gods revealed will. When false prophets did then arise to seduce and corrupt, they met with their due wages from God and from man; witness the juggling pro­phets, Zedechias and Ahab, Jer. 29. 21. burnt with fire by Nebuchad­nezzar, for that sinne common among our Libertines, Com­munity of Wives. Socrat. lib. 2. c. 22. As Manes the seducer was afterwards flead alive by the Persian King for his Impostures.

R. 3. The Romans, saith he, bore with the Jews in their Re­ligion, though a Tributary Nation.

Ans. The Romans instance is little to the purpose, who were Pagans, strangers to Gods Word, and minded nothing but their worldly interest, to keep all quiet under their Em­pire. Yet did many of the Jewish false prophets suffer under and by them; Joseph de bell. Judaic. witness Josephus their great Historian and Pa­triot. It was the Jews following of seducing Impostors which made them rise against Magistracy and Ministry in their pre­tence of the light within, and brought both their Church and State into confusion, and themselves to ruine by the Roman power, and their intestine discords, as the said Josephus clears at large. Much after the same manner was that Tragedy, which was re-acted by those monstrous Impostors of Germany, Mun­ster, Leyden, Amsterdam, Switzerland, &c. in the years 1522, 1523, Eresbach. hist. Annal. Sleidan. Bullinger. Melancthon. Luther. Bledisk, &c. 1533, 1534, &c. Stock and Muncer, John Becold and Knipperdoling, Skicker and Battenburgh, with many more representing the like sad spectacles, upon the like pretences of Christs Kingdom, and Liberty; witness so many Authors of approved fidelity, living about those places and times.

Qu. 11. What would become of the Protestants of France, who live under Popish Magistrates, if they should appear for compul­sion of conscience?

Ans. Calvin. contr. Libert. Beza de haeret. pun. Junius, &c. As for the French Protestants, their Doctrine agrees harmoniously with ours in this, as in other points of Religion, witness their prime Authors. With them accord the Divines of Germany, Switzerland, Netherlands, &c. Yea, the very [Page 9] Lutherans in the case of tumultuous Hereticks, Sleidan. Comm. Hornebeck, de haeretic. (though they have seemed most favourable towards those more quiet ones, that stirred not then so openly, as many did.) Servetus suffer­ed death at Geneva for Blasphemy, Guy de Bres. contre les Anab. Cloppenburg. Gan. Anabapt. Spanhem. disput. contr. Anabapt. Bulling. adv. Anab. by the Senates order, and with the approbation of the Protestant Cantons and German Divines, who were first consulted with. Neither is there any compulsion of conscience in this, but punishment of wicked­ness, on such who subvert their own and others consciences, in the ruine of all Truth and Peace. Good men need not fear the Powers, Bledskin. Hist. David Georg. Apocalyps. Hae­ref. arch. &c. but evil men must and cannot but dread them. Such a Liberty of Conscience is desired among us and them, as may prove freedom from sin, the liberty of heaven; not freedom to sin, the liberty of hell. It would be their joy and ours, as it's our joint desire and prayer, that all Magistrates may so study their power in Divine and spirituall things, as to countenance all good, and discountenance all evil. If they mistake in the application, that is mans fault, not the rules. None must neglect their duty for fear of mistakes, but be so much the more diligent and vigilant therein. As we may not do evil, that good may come of it: so may we not neglect the good, least evil should come. Man should minde Gods work, and trust him for help and success. The Protestants of France have found the good experience thereof hitherto, under varie­ties of dispensations.

Qu. 12. Whether doth not the practise of compulsion of consci­ence among Protestants, greatly harden the Papists in their In­quisitory practises? and whether so long as they are hardned and confirmed by us, there be any likelihood that the Gospel should take footing in Spain or Italy?

Ans. Our Doctrine and practise are no encouragement to Spanish and Romish Inquisitions, no more than the execution of Justice upon Malefactors may be called encouragement to the bloodiness of wicked men, against honest righteous per­sons. Let Justice be done, Fiat Justitia & ruat Caelum, aut pereat mun­dus. Ferdinan. what ever become of it, said that famous Emperour, upon good ground. The great favour shewed to the Irish Papists against the Laws of God and man, before the late unparallel'd Rebellion, did no good, but much hurt to all sorts. The pampering of a foul body, is no good way to the curing of it, but effectuall physick, diet and dres­sing. Evil men will take advantage from, and offence at the [Page 10] best things, See Engl. Hist. Camden. Elizab. as good men will extract good out of the worst. Spain and Italy were awed in Queen Elizabeths time, when good Laws were vigorously prosecuted against perverters and pretenders of conscience, who carried on hellish designes, under specious disguises. See their Let­ters, Courtiers and Councils in severall books abroad, pictured out, to the life, out of their own papers, and bosom Favorites. Parliaments Remonstr. Ro [...]es Master­piece Popish favo­rite. Cabala, Scrinia sacra, Motus Britaun. Engl. Histor. The Romish superstitions stirred then apace, as you may see in Clav. Apocalyp by a Germ Author. Rev. 12. 14. Med. Clav. Apocalypt. Brightman, &c. Myster. Iniquit. Morn Carion▪ Chron. But the sinfull compliances of King James and King Charles Courts, though from pretended depths of politick interest, proved fatall to all, as in these Nations, so in foreign parts. Thereby were very many thousands of Protestants betrayed and deserted in Bohemia and the Palati­nate, in France and Germany, in Denmark and Hassia, &c. Thereby were these Nations almost enslaved under Romish and Spanish tyranny, and the Reformed Religion brought to its last gasp, if an extraordinary hand of heaven had not made way towards our hopes of recovery in the severall parts of Europe. Spain and Italy have been the Mother and Nurse of Antichrist from his first rise hitherto, which way soever you please to reckon it. Some begin about Anno 396. at the di­vision of the Roman Empire (after the death of Theodosius the Great) between his sons Honorius and Arcadius.

Others begin about Anno 408. Then was Rome taken many times in fourty years space and the state altered. Revel. 13. 1, 2, &c. Revel. 13. 11, 12, &c. Dan. 11. 36, 37, 38, &c. when the Empire was torn into ten parts, by the barbarous invasions of the Huns and Goths, Vandals and Franks, Heruls and Burgundians, Alemans and Jepids, &c. which gave rise to that ten-horned Beast in Po­liticals; and to that two horned Beast in Ecclesiasticals.

Others rather begin it about Anno 607. when Mahomet did rise in the East, Then the Romish Pre­late rode in State, like the scarlet whore, upon all Power, and revived the Image of the first Beast for future adoration. and Bonifacius the Romish Prelate in the West, first obtained the Title of Universall Bishop from bloody Phocas, who gave it him to gain a friend in the West, who soon overtopp'd all. Gregory the Great, Bishop of Rome, Bonifacius his Predecessor, had declared a while before, the Patriarch of Constantinople to be the fore-runner of Antichrist, for usurping that Title of Universall Bishop.

[Page 11] The Italian and Spanish Churches did suck in apace the multiplicious Errors and Idolatrous Superstitions, Milan. Ravenna. which did from time to time infest Christianity, witness the many Coun­cils and Synods of Rome, See Histor. Concil. Centuriator. Magdeburg. Binium. Baronii Annales. Armach. de succes & stat. Eccles. Braga, Toledo, Sevill, and of other Cities of Spain and Italy in their successive progress. Since the setting up of the Austrian family, first in the German Empire, and in the Kingdom of Spain, both Italy and Spain have been twisting into one Antichristian interest (though some particular States and Princes of Italy sometimes be over-ruled by their own proper byas.) And the Jesuites of all Nations have learned to center all their designes, in the advancement of the same, Campanell, de Monarch. Hisp. Contzen. Polit. D. R. Interest of Princes. Histor Jesuit. Specul. Jesuit. Specul. Europ. for the framing of a new European Monarchy, under an Austrian Head, and the Popes guidance. All their mysteries of State, their Arcana Imperii move towards this Head-plot, in every Nation. They have knit so fast into mu­tuall intimacy, that what the one gains shall help the other. Thus were Navarre and France, England and America given up to the Spaniard by the Popes bounty, under pretence of executing his Holinesses decrees. There is therefore little hopes of doing them any good or expecting converts there. Their doom seems to have been signally foretold, Rev. 16. 9, 11. That they should not repent, neither by fair nor foul means, whilst the judiciall Vials of Gods wrath are pouring forth upon that Antichristian Sun, the Austrian family; and on Rome it self, the Metropolitan Seat of that Antichristian Beast. Engl. Histor. Camd. Britann. Duke of Roans Interest of Princes. This our brave Queen Elizabeth, with her wise Council, did still well observe, maintaining all in a flourishing state, by keeping the Spaniard and Pope, at the swords point. They clearly discern­ed the interest of England to lie, in uniting of all Protestants, and keeping all close to the truth and waies of Christ, against the renewed combinations of Spain and Rome. Some few sprinklings of converts have indeed formerly been found in those places, as Zanchius, Peter Martyr, the Noble Marquess Caracciolus of Vico, &c. But of late they have been much rarer, since the desperate Inquisition, (the Spaniards right eye, as he cals it) hath been so exquisitely cruell and tyran­nicall. Thus the nearer they draw to their dregs, the worse they prove. Rev. 18. 15. 2 Thess. 2. 9, 10, 11, 12. It's observable, that the great Merchants of the Beast, the Spanish and Italian Grandees, are not amended by her ruine, but only cast into despairing horrors and lamen­tations. [Page 12] So that little hope is left us of doing them good, 1 Tim. 4. 2, 3. upon any terms, though we be still bound and ready to pray for them, and further their good who may be found there to belong to God, so farre as we may go, without neglect of our duty, and without breach of Gods Law, which hath been sufficiently cleared, as to the Magistrates charge, in the prece­ding Discourse.

Qu. 13. Whether it be wisdom and safe to make such Judges in matters of Religion, and to follow their dictates, who are not infallible, but as subject to errours as others?

Ans. In this our Querist begins more overtly to open his Romish pack, and usher in a Popish infallibility from the triple Crown, for supream Judge of all Controversies. This insi­nuation would make Protestants believe that there is neither wisdom nor safety in their Religion, and consequently that they must be looked for from that Church alone, where they pretend that Judge to be found, that is in their own. Thus the Papist and Quaker do boast of that most whereto they are the greatest strangers ( viz.) Perfection and Infallibility. We indeed confess our selves (at the best) subject to errour, and pretend not to be infallible Judges. We would not seem wiser than Paul, Jam. 3. 2. who knew but in part, 1 Cor. 13. 12. or better than James and John, 1 Joh. 1. 8, 10. who tell us, that in many things we sin all, both in opinion and practice. But what then? Who shall be Judge of the meaning of Scripture? We answer: 1. The Spirit of truth speaking in his Word, is the supream infallible Judge. 2. Where he seems to speak obscurely, his words in the context, scope, and other places must be compared to clear his meaning to our shallow judgements. 3. Much in­dustry, study and sobriety are required to attain thereto in sundry places; yet the Fundamentals of Religion are plainly laid down for the meanest capacity. The Lamb may wade where the Elephant may swimme. 4. He hath appointed his Word to be a convincing, converting, and confirming light to all his people. Psal. 19. & Psal. 119, &c. having pro­mised to lead them thereby into all needfull truth, gradually and proportionably, Joh. 16. 13. 1 Joh. 2. 20, 28. 5. He hath appointed the Ministers of his Gospel to be the instrumentall lights to guide his people thereto, Matth. 5. 14, 16. assuring them of his presence, and speciall blessing to the worlds end, [Page 13] Matth. 28. 20. Luke 10. 16. Matth. 10. 40. till all his elect be compleated in the measure of the fulness of Christ, Eph. 4. 11, 12. and ordained a way of a successive communication there­of, 2 Tim. 2. 2. by the solemn calling of persons qualified and duly approved of into the Ministeriall Office, according to his rules, 1 Tim. 3. Tit. 1. 1 Tim 4. 14. & 1 Tim. 5. 22. having appointed them to be the Stewards, Shepherds, Guides and Rulers of his flock in their severall capacities, Act. 14. 22. ch. 20. 28. 1 Pet. 5. 2. 1 Thess. 5. Jer. 3. 14, 15. and this to be the ordinary means leading to their salvation, Rom. 10. 14, 17. 6. Because they are weak fallible men who are to succeed the Apostles, Prophets and Evangelists (more extraordinarily called, gifted, and assisted with a measure answerable to the foundation of the Gospel, Eph. 2. 20, 21. 1 Cor. 3. 9, 10, 11.) he bids Christians not to neglect prophecying; yet so, as to try all things, as to take nothing without triall, 1 Thess. 5. 1 Joh 4. 1, 2. and to redeem all opportunities of receiving and doing good mutually, that they may grow in grace and in the knowledge of Christ, Heb. 10. 23, 24. 2 Pet. 3. 18. Thus his servants are made subordinately Ministeriall Judges, by way of declaration, and every particular Christians judgement is, as unto himself, the Judge of discretion, ultimately to deter­mine the application of Gods will so revealed to him, to the discharge of his duty. So farre then as any man keeps close to Gods Word so declared to him, so far is he infallible, whe­ther he be a Magistrate, a Minister or private Christian: here­in lies our wisdom and safety, but not in the pretended infalli­bility of a Romish supream Judge, who doth so often contra­dict both the truth and himself; witness the many Schismes by Antipopes among them, In Baron. An­nal. Platin. de vit. Pontific. Magdeburg. Centur. Catalog. Test. Veritat. Myster. Iniquit. Morn. Disputat. inter Dominic & Jesuit. to the number of twenty seven at least at severall times, sometimes three at once, and a fourth Pope set up by putting down the rest; witness the gross heresies, horrid prophanesses, desperate sorceries, &c. acknowledged by their own authentick records to have been among so many of their Popes and Prelates; witness the many contests, op­positions and contradictions of their own Councils, Popes and chief Doctors to this very day. From what hath been said it appears that we make no man supream Judge of truth: but give to every man his judgement of discretion for his own practice, and among the rest to the Magistrate, as in his pri­vate, [Page 14] so in his publick capacity, of both which they are ac­countable to their own Master.

Qu. 14. Whether Laws made concerning Religion, and procla­mation for people to come to their Town or Parish-Church, have not alwaies catched the most holy and conscientious men: witness Daniel and the three children: and the rest will be of what Reli­gion you will?

Ans. As for an orderly bringing of people to the publick place where the Minister of Christ duly authorized is to dispense the Word, the thing it self is very needfull and usefull. If any particular branch of our Law be found less expedient, that concerns our Lawgivers to look to, so that no conscience truly tender, and truly enlightned, may suffer; and no licentious person may be suffered to spend those precious seasons, and lose the opportunities of his eternall welfare: when godly, able Preachers are setled in all Parishes, there will be less excuse to idlers and wanderers. Till that can be obtained, the nearest may be attended. If any scruple it upon sufficient ground to be soberly rendered to the Magistrate, he may be excused from that penalty, which the lazy and careless neglecters may be obnoxious to through their default. If good men have suffer­ed sometimes by the wresting of a good Law, or executing of an evil Law, shall it be a disparagement to good Orders and Laws? What is there so good but may be abused? Corruptio optimi, pessima. Shall men for bear their food, because many surfet and riot? Shall there be no wine in use, because some will be drunk? This a mad Seyth, in Plutarch may think well of, but a wise man will improve the good and watch against the evil. Are not Magistrates Nurses to their people, Shepherds to their flocks, Parents to these children? Should they not then provide for their good, and labour to remove and prevent all evil, both spirituall and temporall in their proper places?

Qu. 15. Whether freedom of censcience will not join all sorts of persons, souldiers and others, to their Officers and Magistrates, because each shared in the benefit?

Ans. Would you explain what conscientiousness you mean, and what freedom, we might answer more distinctly and effe­ctually. Christian liberty is indeed a choice jewell, purchased by Christ, and given by Gods Spirit to all his Elect, in their [Page 15] Regeneration: Thereby they are freed from the guilt of sinne in their justification, Rom. 3. 15. ch. 5. 1. & ch. 6. 2. From the power and pollution of sinne, in their redemption and sancti­fication, Act. 26. 18. 3. From the remainders of sinne gra­dually in their progressive renovation. 4. From the deadly fruits and effects of sinne, the curse of the Law, the wrath of God, the loss of all good, and infliction of all evil in their improved adoption. 5. They shall be freed from all fear of future evil, to enjoy eternall good in their last dissolution from Grace to Glory, Heb. 12. 22. 6. Their Christian liberty makes them free to all spirituall good in the right use of every creature and Ordinance, so farre as their minde and heart are graciously renewed. But for a sinfull liberty to abuse our selves, or any creature and Ordinance, either in committing evil, or omiting good, it's a Satanicall liberty, it's none of Christs purchase nor gift. Will any sober conscientious Christian plead for it? Sure­ly no. Those are the vilest drudges that have most of that freedom. Do you desire freedom to say and do what you will? Is it not the high way to hell? The ruine of Church and State? The confounding of all things? But you plead conscience: Why, what do you mean? If it be a pure conscience it will thus act by faith in love to good, against evil, 1 Tim. 1. 5. If it be an erroneous conscience, or scrupulous, or dubious in lesser things, there is a Christian way to satisfie such with tenderness, prudence and fidelity, to the rectifying and setling of them prescribed, Rom. 14. Phil. 3. 15, 16. Gal. 6. 1. But if it be an evil conscience, a corrupt, a seared, a blinde conscience, that is a dreadfull evil indeed, Tit. 1. 15, 16. 1 Tim. 4. 2, 3. 2 Tim. 3. 1, 2, 3, 4, 5. Such are not to be dallied with, no more than the le­prous, poysoned and ulcerous bodies, that call for purging, dieting, and looking to narrowly, 2 Tim. 2. 25, 26. Tit. 3. 10, 11. Can you think a licentious liberty profitable to any man? Is it for the Patients good that he be forsaken of his Physician or Chirurgion, and left alone undressed, unlooked to? Is it profitable to any family or society, that the members thereof should be left in a disordered, disjointed posture? Is it for the profit of Church or State, that their severall members should be left to their own fansie and will, to move as they list? Will not such dreadfull convulsions prove most deadly symptoms in the Body Politick and Ecclesiasticall, as they do in the Body [Page 16] Naturall and Oeconomicall? Is this your egregious method of joining all Inferiors to their Superiors? Is such a confusion the way to settlement? Is this Libertinism the way to any true good, spirituall or temporall? Are not Officers like to com­mand bravely when their souldiers must be left to their own will? Are not Magistrates like to speed well, when their sub­jects shall own no Law, no Rule, no Charge, but as they think good? Are not Parents and Governours of families in a hopefull case, when the reins are laid on the neck of children and servants? Is not every man naturally full of evil, and bent to evil, empty of good, and backward thereto? Are not the best still minded of their emptiness, insufficiency, selfishness and unworthiness? that Paul himself is feign to cry out, Rom. 7. 21. Oh miserable! &c. No wonder if the world be set on fire, when young giddy Phaeton gets into his fathers seat. Could your Rhetorick prevail, what a Metamorphosis should we have in every relation and condition? How soon should we see the liberty of Christianity turn'd into the liberty of Besti­ality? first perswade men that darkness is light, and hell better than heaven.

Qu. 16. Whether those States, as the Low-Countries, who grant such liberty to souldiers and others, do not live quietly, and flourish in great prosperity?

Ans. Your last shews more of the Scorpions tail in your Serpentine eloquence; you spread your poisonous spawn in plausible Queries still. Later anguis in herba. Thus the old Serpent began and ended with our first Parents to delude and destroy them. You would fain make us believe that your pre­tended liberty is the way to quiet, to flourishing, to prosperity. Ad populum phaleras. Do you think so indeed? Why then do not your ghostly Fathers in Italy and Spain study to pro­mote this excellent art? Do they want contrivers and engines, that have so many thousands of Jesuites in every corner? that can spare such swarms of unclean spirits and Romish locusts, to darken and devour all the budding hopes of Truth and Peace among us? Do they want a minde to attend their own interest, who spend all their skill and strength about it? No, no, they know the nature and issue of that forbidden fruit, as the devil knew it in perswading Eve on the like account. It will teach you the worth of good things by the loss thereof: you shall [Page 17] see your nakedness and shame by sad experience. Have you forgot what Amsterdam, See also Hist. of Netherl. Slcidan. Comm. Bullinger. Guy de Bres. Hoornbeck. Cloppenbur. &c. Arnheim and other Cities of Holland were like to have gotten by such a liberty in 1535. a while after Munsters Tragedy? Were not those famous places like to have fared as bad as Munster it self, by the prodigious excess of the fanatick Anabaptists, if the wisdom and extraordinary care of their Magistrates had not prevented it? If you doubt of it, reade Conrad. Erestachii historiam Anabaptist. cum notis The­odor. Strackii, & Lambert Hortens, Amsterod. 1637. Did you never peruse the wofull Tragedies that were acted in Ger­many and Switzerland, from the year 1522, till 1534, to the destruction of 50000 (say the least) of 100000 (say many) of 150000 (say others.) If you doubt of the truth thereof, reade your friend Cassander, confirming what Bullinger, Slei­dan, Nicolas Blediskio, in histor. Davidis Georgii: Guy de Bres. Cloppenburgius, and other godly discreet Writers have recor­ded of those times and places wherein they lived. Were not those superlative villains the fruits and effects of your desired licentious freedom? Do you long to try it and put us on the triall? Felix quem faciunt aliena pericula cautum.

But Holland flourishes yet, say you, under such a liberty. If they flourish, the more beholding are they to that Divine providence who preserved them so wonderfully from that ruine threatned in 1534, 1535, and other times by stirring up their Rulers in a singular manner to watch against the pernicious issue of the liberty then too much indulged. They have smar­ted deeply of late, and are like to smart more yet: God hath not done with them: Neither is that liberty pretended such there in all parts, as you would make us beleeve: But if we should grant you all, were it not a sad reasoning to argue from an externall accidentall prosperity to the good estate or well-doing of the persons? Might you not as easily prove the excellency of the Mahometan Religion, of the great Mogul, or Tartarian Prince, because of their great pomp and victori­ous success? Do not the worst of men enjoy often most of the world, being fattened for the slaughter? Confusion and deso­lation are the genuine fruits of Libertinism, promiscuously granted in Religious mattters, as well as in Civil; if it be for a while retarded, it will but aggravate sinne and judgement. Stoppage will be found no paiment at the last reckoning.

[Page 18] After the captious Queries answered, we meet next with more insinuating Questions about the toleration of Quakers, first, generally expressed thus, Whether imprisonment or other corporall punishment may be inflicted upon such as hold errors in Religion? and whether that be the best way to prevent their increase and recover them?

Ans. This next Enquiry is it seems about the Quakers, the most notorious Impostors that ever appeared, whose princi­ples and practises are sufficiently discovered, Emmot, Gil­pins, Norman, Hawkins, &c. M ^r Prins book. The perfect Pharisee, writ­ten by the Mi­nisters of Newcastle. as by their actings, so by their multitudes of railing blasphemous Libels scattered daily in all parts. What desperate mysteries of iniquity they drive on, hath been abundantly demonstrated; 1. By the re­cantations of divers of them. 2. By the severall discoveries in every part of these Nations, witness the Magistrates and Mini­sters in every County, as you may see particularly in the many Books printed of that subject; the summe of their Religion being Popery and Paganism, The mysteries of godliness and ungodli­ness, by M ^r Farmer of Bristol. Stablishing against Qua­king, by M ^r Termin. yea Atheism refined, is on de­sign driven on by numerous Jesuites, Friars, and other Romish Engineers to make a distraction and party fit to serve their own ends, that having lost our Truth and Peace, we may be fitted for their will. The many Jesuites and Friars that have been already detected under various disguises, testifie so much, as Ramsey of Exham near New castle, the Anabaptist Teacher, circumcised at Rome, and pretended here to be a convert Jew. Coppinger the Franciscan Friar in his discovery to M ^r Cowli­shaw of Bristoll. The Nor­thern blast. The Quakers Catechism, by Mr. Baxter. With divers others. Some lately imprisoned; some executed in England: Others in Spain having declared so much to English Merchants. Thirteen of them sent out of Portugall two years ago to that purpose, well known to a Merchant then in those parts: Six at another time discovered teaching among the Quakers, being their prime Leaders, &c. Yet such diabolicall jugglers can finde Patrons every where, One of them lately affirmed (to a Person of honour here) their party to be strong enough to procure their will by arms, if they listed. yea thousands of fol­lowers; themselves having reckoned a while ago 30000 in their list, having account of their party in every Town, a publique Treasury, (as we understand from good hands) A­gents beyond seas with the common enemy, labouring to de­bauch our Army from their Officers, the subjects from their Magistrate, the people from their Ministers, (whom they most stomack at, as the Wolves do at the Flocks Guardians.) Thus the old Serpent, Proteus-like, changes his shape, though not [Page 19] his nature. What he could not effect by the Popish and ma­lignant sword, nor by the Prelaticall Cassandrian compliance, he hopes now to gain by universall Toleration, the grand Idol and Image of jealousie, which our age is to abhor most, if they desire to avoid the consuming wrath of our jealous God. The footsteps of that Serpentine deceit, we may trace from age to age, from the very Apostles daies. Divers Learn­ed Pens have taken pains to demonstrate it; and M ^r Baxter lately in his Ʋnreasonableness of Infidelity. The wretched opinions and courses of the old Gnosticks, Carpocratians, &c. were renewed in Germany when the Reformation went for­ward there in Luthers time, and are again broached out to the very dreggs among us. Yet some difference appears in the dressing; least this Crambe recocta should nauseate; These methods are refined and sublimed, that such spirituall extracts may be most quick and operative. The gross parts of Popery, Paganism and Atheism, like the Caput mortuum, are now laid aside, that the Mercury, Sulphur and Salt thereof may be more effectually improved, sutably to every ones condition. This Prince of darkness would scare people, were he not trans­form'd into an Angel of light. His ministeriall engineers must therefore appear under a Pharisaicall Monkish Garb, pretend­ing much to externall righteousness, and self-denial, that their plausible colours may disguise their horrid inside. Were not the Ratsbane well sugard, For larger par­ticulars of this nature, reade Mr. Baxter of the sin against the Holy Ghost, Printed 1655 pag. 146, 147, 148, &c. Beckmans Ex­ercitations. it would not so easily take. What could not be done by Seekers, Levellers, Arminians and Ranters, shall be now better carried on by Quakers, the sublimat of them all. What Stock and Muncer, John Becold and Knipperdoling, Ba [...]tenburgh and David George, Hophman and Menno, Paracelsus and Jacob Behmen did but attempt in Germany, these expect now to perfect among us. What the Italian and Polonian Socinians did but scatter in few places, shall be now commonly divulged and readily promoted, as the only truth and light, Hoornbeck, de Haeretic. though it be old abominable darkness. A pretended Christ and light within shall serve their turn to disgrace and destroy Christ and light above, Calvins Psycho­pannychia, &c. Erastus contrae Paracels. &c. as far as they can. Therefore Jacob Behmens books so mysteriously monstrous, and the Socinian bewitching pieces must be Englished for the Vulgar; the Press must be crowded with multitudes of direfull Libels without controll, and when their denying of Scripture [Page 20] will not carry on the work, now they will own it, and seem most for it, but so ambiguously, that every part thereof shall be wrested, Quien te háze fiesta que no lo súele hazer, o tè quiére engan­nar, o te ha menester. and their meaning not known. If their former way of cursing and railing serve not, they will now grow mild and gentle, to insinuate the more effectually. Thence so ma­ny are gained to them, either common Atheists, or carnall hypocrites, A Spanish Proverb too much verified in them. or at the best young Christian novices, that were never soundly principled. I need not repeat what hath been so sufficiently cleared by so many faithfull pens of late, about this quaking generation. But may not something be pleaded for them? yea very much, the worst of evils never wanted Patrons, witness our Querist in these following insinua­tions.

Qu. 1. Whether the Scriptures appoint any other punishment to be inflicted upon Hereticks, than rejection and excommunica­tion? Tit. 3. 10. When Hymeneus and Alexander made ship­wrack of their faith, Paul delivered them to Satan, 1 Tim. 1. 20. There was no Writ Capiendi granted, or any compulsion by the Civil Magistrate?

Ans. 1. This fallacious sophism concludes from a particular affirmative, to an uuiversall negative, against all rule of Scri­pture or reason. Hereticks are to be punished by rejection and excommunication, Tit. 3. 10. granted; this is the Church-censure upon their members Ecclesiastically dispensed: Hyme­neus and Alexander made shipwrack of their professed faith, and therefore were delivered to Satan by Paul, 1 Tim. 1. 20. granted: this was an Apostolicall censure. There was no Civil Magistrates censure then could be had, therefore there should be none where it may be had: This is a non consequence. And what other punishment doth the Scripture appoint for Hereticks? What Laws about them? very many, both in the Old and New Testament, as you may see fully demonstrated by all our Reformers on this subject, as Zanchy, Calvin, Beza, Polanus, Chemnitius, &c. and lately by the whole Synod of New England, in their Resolves 1646. and by M ^r Cobbet, in his solid Tract of the Civil Magistrates power, Printed Anno 1653, besides many others. Do but examine those pieces and judge: if your leisure serve not, then do but view what hath been said already, and confirmed by Deut. 13. 1, 2, 3, &c. Deut. 17. 1, 2, &c. Josh. 22. 12, 13. & 2 Chron. 15. 2 Chron. 17. & 19. [Page 21] ch. 15. Dan. 3. Nehem. 13. Zech. 13. 3, 4, 5. Rom. 12. 1, 2, 3, &c. wherein you have the authority of the Magistrate to command, forbid and punish by civil censure, and rule the externall man (whether in speech or action) in all things clearly declared by the Word of God, and that for a godly peace. Christ gave by his own practice, Joh. 2. 17, 18. a sufficient intimation to all Christians in authority, what care they should have of purging out and preventing corruption in worship, and he repeated it with renewed rigour, Matth. 21. Mark 11. Luke 19. in the first execution he throws out the buyers of Oxen and Sheep, in this second the sellers also: at first Dove sellers were gently spoken to, to carry away their truck, but at last their seats also are overthrown. Christ saith at first, You have made my Fathers house an house of merchandize: but at last, Ye have made it a den of theeves. Thus the zeal of Gods house, that inflamed David the Type, had now eaten up Christ the son of David, the grand Anti-type. Therein (as the learned Beza, Melan­cthon, Paeraeus, Snecanus, Ainsworth, Dike, &c. observe) Christ acted extraordinarily, because the ordinary help was neglected by the Magistracy and Ministry, as for the manner: yet in effect he did shew what should be done in the like case by the Magistrate in his place, as also by the Church in their place, as in the case of Phinehas, Numb. 14. of Elijah, 1 King. 18. 40. of Samuel, 1 Sam. 15. 33, &c. those malefactours were extraordinarily executed by the Lords servants for breach of the first and second Table, because the Magistrates duty was neglected therein.

2. That Law of Christ which authorizeth the Magistrate to act for him, under him, and like him, in punishing the breaches of every command, whether of the first or second Table, doth also regulate him in that execution. 1. Declaring his power to be Civil, not Ecclesiasticall, by civil orders, proceedings and censures, not by such means as he appoints to his Church. Indeed the Magistrate may also be a Church-member, but in this he acts not as such, but as a civil Officer, yet under Christ. 2. His power reaches to things that concern the outward man, whether verball or actuall, not mentall and secret.

3. In those externals he must have a clear rule of Gods Word, either expresly or by sure consequence, not his own conceit, or any mans will.

[Page 22] 4. Therein he must proportion the punishment to the na­ture of the transgression, whether lighter or heavier, for matter or manner, to avoid foolish pity and rigorous cruelty.

5. His end must be a godly peace, 1 Tim. 2. 2. 1 Tim. 2. 2. that thereby all may be quickned to a peaceable life in all godliness and ho­nesty: Thus the Magistrate is given as an Ordinance of God, Rom. 13. 12. being a power ordained of God for a terrour to all evil works, v. 3. yea, the Ministry of God for mans good, v. 4. and that for conscience sake, v. 5. to be done and obeyed. Thus acted pious Job, ch. 29. declaring corruption of worship in co­vetous idolaters to be punishable by the Judge, Job. 31. 24, 28, &c. Thus Moses the Magistrate, by Gods command, punished the breaches of the Sabbath, abuse of Gods Name, Idolatry, &c. Thus Joshua that noble conquering Protector of Israel, resolved himself, and advised others, Josh. 22. & 23. & 24. chap. Thus Abraham that faithfull Prince ordered his charge, and was so favoured of God for it, Gen. 18. 18, 19. Thus victori­ous David, wise Solomon, valiant Asa, zealous Jehoshaphat, heroicall Josias, noble Nehemiah, acted Gods part, in order­ing the affairs of Gods house, directing his people, punishing the abuses of his worship, &c. which the Lord records for a monument and Crown of glory to them. Thus for the New Testament God himself promiseth, Isa. 49. 23. to give such nursing fathers and mothers of a Royall bloud and spirit, who shall instrumentally build up Zion in mercy, and pull down Babylon in justice, Rev. 12. compared with Rev. 17. ch. 18. & ch. 19. When Christ is Generall of the field, his followers, Jews and Gentiles, the two Armies portraied out, Cant. 6. 13. Zach. 12. 6, 7, 8. shall be more zealous for his house, than for their own. But our Querist pekes.

Qu. 2. Whether persecution for conscience doth not harden men in their way, and make them cry out of oppression and ty­ranny?

Ans. Persecution of good is evil; but persecution of evil is good. 2. A good conscience must be preserved, an evil con­science must be renewed. 3. A godly conscience will abhorre every evil, but a pretended conscience will plead for evil. 4. A true conscience will thank the Physician that cures it, though with smart; a false conscience will cry out against the [Page 23] Physician and smart, to retain its evil. 5. A wise conscience will cry up the judicious care of Gods servants, for good, a­gainst evil; but a foolish conscience will cry down both, for evil, against good. 6. God gives not over his care of mens souls, for causless out-cries; neither will his servants neglect their duty for groundless calumnies.

Qu. 3. Whether to convert an heretick, and to cast out unclean spirits, be done any other way than by the finger of God, by the mighty power of Gods Spirit in the Word?

Ans. 1. Heresie is described, Tit. 3. 10. to be a self condemn­ing errour, perverting Gods truth, and mens souls. What course is to be taken by the Church with a member pertinaci­ously offending, Galat. 5. 22. is there also declared: It's a work of the flesh, Rom. 13. 3, 4, 5 and what course is to be taken with a member of the State by the Magistrate for such an evil work, Zech. 13. 3, 4, 5. we reade also. Hereticks in all ages have troubled the Church, and very few were ever reclaimed. For 300 years after Christ, See Euseb. Socrat. Sozomen. Zonar. Epiphan. Augustin. Satan em­ployed many such Engineers to undermine Religion and dispa­rage the profession of Christ. Thus Simon and Cerinthus, Menander and Ebion, disturbed the Apostolicall daies. Sabelli­us and Marcion, Priscillian and Samosatenus, Arrius and Macedonius, Nestorius and Eutyches, with many more, suc­ceeded them in opposing the Person and Office, the Nature and Grace, the Spirit and Truth, the Sabbath and Ordinan­ces of Christ. The Roman Antichrist contracted the sub­stance of all them; and no sooner did Reformation dawn, but all parts of Europe were infested anew with that poisonous vermine. Mans dunghill heart yielded still matter and help to such a hellish brood. What the Gnosticks did of old, and the ranting crue of Germany in the last age, we finde sadly revived among us now. The conversion of such is very rare and diffi­cult, 2 Thess. 2. 7, 8, 9, 10. witness the Apostle; such being given up to the raign and vigour of delusion. [...]. 1 Joh. 5. 16. Those spirituall judgements that give up mens consciences to that efficacious power of hell, are the most dreadfull judgements, bringing most of them to that sin unto death, which puts them into an impossibility of repentance and salvation. It's indeed the finger of God, by the mighty power of his Spirit in his Word, that must do the work, when ever its done. There is the more need therefore that all means should be used with diligence, in subordination to that power­full [Page 24] Spirit and Word of his. Thereby some German and Brittish Jesuites have been converted, and Indian Witches. See N. Engl. Hist. Relat. Jud. v. 18, 19. Pawawes, reduced to Christian faith. The Magistrates help hath often been found very effectuall thereto, if not to convert the seducers, yet to prevent their infection from spreading, and plucked many as brands out of the fire. Their mouth is to be stopped from bi­ting, and their hands to be kept from abuse, whilst their phren­sie rages and ranges like a gangrene. A Bedlam may cure ma­ny such mad pranks, or at least tame them. The prudent zeal of one Magistrate doth often in such a case more good than the labours of many Ministers. To be plucked out of the de­vils snares is a mercy that God affords, 2 Tim. 2. 26. by blessing the endea­vours of his servants, Zech. 13. 3, 4, 5, 6. as by his Word, Ecclesiastically; so by his Sword, Magistratically. Such seducers being reclaimed by those censures sanctified to them, will bless God and man for these healing wounds received in the house of friends.

2. Unclean spirits denote in Scripture, sometimes devils, sometimes wicked men, the devils instruments; sometimes wicked mens lusts, Rev. 16. 14. serving the devils purpose. All societies are too often pestered therewith, and their ejection is chiefly to be minded. The principall efficient of that cure, is indeed the mighty Spirit of God: His powerfull Word is the principal Instrument. Yet are men and means appointed and blessed of God in subserviency thereto. Christ himself told his Disci­ples, that their unbelief hindered such a cure from being per­fected, Mark 9. 29. upon that famous patient; Matth. 17. 20. some of them being so te­nacious, that they go not out, but with prayer and fasting. It's dreadfull to see mens bodies possessed with such guests, but their souls possession more frequent and terrible, is not so much dreaded, because less sensible. The sad symptoms of such a Possession are so wofully manifested in the Quaking crue, that it infests all parts among us. It concerns all sorts among us, if ever, to observe Christs method for their ejection. They fume and foam, they range and rage; tossed they are from one extream to another; sometimes cast into the fire, then into the water; first ranting, then quaking. The filthy excrements of these unclean spirits boil so excessively within them, that they do enormously work out at every part of their bodies. Their feet ramble, their tongues rail, all the facul­ties of their souls testifie the strangeness of their inmate. He [Page 25] that but observed within these few years, what horrid things have appeared before multitudes of people, from that misera­ble generation, cannot but wonder at Gods patience, the devils malice, and those wretches wofull state. The poison hath seized on their brains and spirits, as the pestilence is wont to do, and casts many into Phrensies, others into Lethargies. The Ranters were merrily, the Quakers are melancholically mad: those had more of the fire, See Gesuer. Zuinger. Eraestum. Beckmans Exer. The Le­gions that possess them shew varieties of tricks, and are shift­ing daily, that they may best sute the various complexions of men and seasons. Ranting Paracelsus and fanatick Behmen are out stripped in their horrid jugglings, by these up-start disci­ples of theirs. David George and the rest of those German Impostors came short of these. See Legend. Aur. de vit. Sanctor. Histor. Indiar. Quien a su ene­migo popā, a sus manos muere. Adag. Hisp. The great Patrons of Qua­kers, Mahomet with his Dervis in the East; the Romish Do­minick and Francis, Benedict and Ignatius; Katharine of Siena, and Bridget in the West, can hardly parallell them: Yea the Brachmans of the Eastern, and the Pawawes of the Western India's can hardly out-match them. When so many spirits are abroad to represent the Tragedy of hell let loose, doth it not concern all Superiors in civils and spirituals, to look narrowly to themselves, and to their respective charges? Should not that warning be cautiously improved, which Christ himself gives in such a juncture? Rev. 16. 14, 15 They are indeed spirits nimble and supple, shifting and active, crafty and restless; hardly discern'd, but wofully felt; easily piercing, hardly removed; soon infecting, difficult to cure: But they are unclean spirits, bearing their fathers image; See the Rela­tions and books of the Quakers in all parts. lying spirits in every word and act; As the de­vil of old by his Pythons and Oracles: so do these still speak ambiguities. Slippersy spirits, that easily shift off the strength of Scripture and reason, by equivocations and roving about: Scarce a Scripture word do they understand in a Scripture sense, but use that language only to deceive the simple. Their Christ, their light, their heaven and hell, their perfection and righ­teousness, when brought to the touch, prove but Chimaera's, and fanatick conceits. That pure convincement of the Ranters (as the Quakers call it) of God being all things, and all things God, appears to be their grand Principle, but trimm'd anew, to please the better. They finde no fault with the Ranters principles, though they blame something of their practise; [Page 26] witness their books, complaining that they had a pure con­vincement, but they sank in the flesh, and grew too loose. Atheism, in a word, the bottom of all evil, is the spawn and substance of these unclean spirits. Their venom, like that of the An Italian vermin. Tarantula, kils suddenly, in the midst of pleasing dreams, making their disciples dance about the brims of eternall wo. What think you of these things ye sober Christians? do not these Nations need good Physicians, and utmost care to pre­vent the subversion of all? Do not our State-Physicians finde work enough among such a variety of Bedlams? Is not this Calenture to be looked after with all diligence? Are not we all bound to sollicit heaven day and night, that such unclean spi­rits may be cast out? From Anno 1520, to 1540. Could you but conceive what direfull spectacles the stage of Germany felt and saw, at the breaking loose of such a hell among them for near twenty years space, you would fast and pray to better purpose, than you have hi­therto done. These unclean spirits do most storm at those spi­rituall Physicians, that would gladly be helpfull to them. What hope then of a cure that way? They will not, they can­not hear them with sense, patience, or manners. What hopes of help below, but in a Bedlam or Bridewell, for such? Who can tame these, but the Magistrates power, under God? In bodily phrensies, we finde still hard usage to be the best means of cure to the patient, and safety to the rest. The like hath been found often in this very case, About 2 years ago. witness that blasphemous villain of Andover, who stiled himself the Bridegroom, and his Trull (enticed by him away from her friends) Mary the Lambs Wife. The Justice of the Bench, and the execution­lash reclaimed them out of their madness, by the sense of shame and pain, to bewail their folly, and publickly curse their sedu­cers. To be sure, Prov. 10. 13. if the Magistraticall Rod, appointed for the fools back, do not convince their folly, and teach them; it will teach others wisdom, and prevent that horrid confusion, which otherwise is like to overflow all our banks. If these Bears cannot be tamed, they had need be chained, except we love to see them do mischief.

Qu. 4. Whether, if no Civil Law be broken, the Civil Peace be hurt or no? Rom. 7.

Ans. 1. 1 Joh. 2. [...]. Where there is no Law, there is no transgression: For sin is opposition to the Law, both privative and adversa­tive, [Page 27] habitual and actual. The Law of God is the revelation of the Divine will touching mans duty. The Civil Law then must be the rule set among men, by authority, in conformity. That is understood in its large signification, comprising all sorts of humane Orders; See Codic. Ju­stinian. Bracton. Brito. Mirrour of Engl. Laws. Gildas. Tacit. Fortescue. Coke' s Instit. Reports. S ^r Nath. Bacons Governm. of Engl. S ^r Fran. Bac. Rom. 5. 1. Hos. 2. Fleta, Littleton, Selden, [...] Matth. Westm. for in a strict sense, the Civil Laws signifie the imperial Law, called Civil, in distinction from our Municipal Law, which is either Common or Statute Law, the standard of good manners in this Commonwealth. This Law of ours, being the quintessence and extract of the best Laws known among the Brittains and Romans, Saxons and Normans, refined for English use by the Saxon Wittagen-Mots (or Ge­neral Assemblies) and English Parliaments, is indeed the choice Rule and Fountain, the Mother and Nurse of our Civil Peace, when execution answers their Institution and Constitution. Peace in general sense, is the harmonious agreement of things, attending their orderly composure and motion. Peace with God (by Christ conjugally embraced) produces peace of con­science in man, and civil peace among men. Our civil peace must still then have reflexion upon our Civil Law, and that upon the Divine Law. Whilst the Law is thus kept, peace is not hurt; so the Querist is answered. But would not he insi­nuate, that the Quakers and corrupters of our Religion break not the Law, and therefore not the Peace. Ingenuity it self can make no other construction of his dubious Query, compared with his title and scope: If so, then we Answer:

2. Our Lawyers can more exactly acquaint him with the many branches of our Common and Statute Laws, which are continually broken by this lawless brood. They that make so light of the Divine Law indited by the Spirit of God, penned by the Prophets and Apostles of Christ, and given to man for his eternal good, in conforming him, through grace, to the Lords Image (whose extract and representation it is) are not like to be very carefull of mens Law, in any sense. The beams of that good, Rom. 7. 12. just and holy Law, which do shine through the several parts of our English Laws, carry too much light for such birds of darkness, The histories and books of the Quakers fully clear all these things particularly. who can like and will own none, but their light within. The light above and about them is so of­fensive to them, and so little valued of them, that the bright­est beams of Scripture light finde no credit nor favour with them, if not suted to their phantasticall light. Their own light [Page 28] is their Law, as it's their God, their Christ, their perfection, their righteousness, their All. All the Laws of God and men must be reduced to that standard. They judge themselves still observers of the Law in the most egregious breaches thereof: for indeed, what Law can they break, whose will is their only Law? Sometimes they pretend that Will in them, not to be their own, but Gods Will. But that easily appears to be but a cunning shift, to father their will on God, as they do their light and all. As then their Law is in their breast, though they be daily convinced (by every one that speaks with them, who hath not lost his reason and Religion at once, and particularly by Authority) of their foul transgressions, yet are they still faultless. They witness perfection. You do but mistake them. They cannot sin. They cannot break the Law. All Authority is tyrannical, that humours them not. The best Ministers are fools and knaves to them. None knows and keeps the Laws but themselves and followers. Dare you then after this, charge or punish these men for breach of any Law? No, by no means. They are but misunderstood. Their railing and cursing, their slandring and wandering, their idleness and irreverence, their disobedience and seducing, their errors and blasphemies against God and Christ, against the Divine Trinity and holy Spirit; against the Scriptures and Ordinances of the Gospel; their contempt and scorn of all goodness and good men (not dan­cing after their pipe,) These are no breaches of Law, but de­grees and signes of their perfection. Their pride and passion, their malice and hatred, their choler and rage, their Atheism and ignorance, their deceits and charms are but conformities to the light within. Yea their Pharisaicall abstinence and fa­stings, their formalities and ostentations, their disorderly speeches and carriage, their opposing of Orders from God and his servants, their self-conceitedness and self-confidence, must not be thought breaches of Law, but fulfillings thereof. In a word, if you think they can break the peace, by breaking the Law, you are much mistaken, for they are a Law to themselves; and the utmost mischief they can do to us all, (that comply not with them) is but the fulfilling of that Law.

Qu. 5. Whether corporall punishment, either by imprisonment or otherwise, for errours, is not a means sometimes to destroy mens [Page 29] bodies, and possibly prove a prevention of their conversion, see­ing some are not called till the eleventh hour, and if they be cut off the seventh hour for their errours, how shall they come in? Matth. 20. 6.

Ans. Errour is a crooked deviation of a mans judgement from the Truth of God. That Truth is considerable, either in the Divine Being, or in the Emanation thereof.

Truth in Gods Essence, is Essentially and Personally consi­dered. Essential Truth is God himself, in the eternal Unity of his Divine Excellency. 1 Joh. 5. 6, 7, 20. Truth Personally expressed sets forth each of the three Divine Persons, subsisting in the Divine Es­sence, distinguished by their personal properties; the Father is Truth Begetting; Joh. 15. 26. the Sonne is Truth Begotten; the Spirit is Truth Proceeding from the Father and from the Son.

Truth in the Emanation of the Divine Being, or the Truth of God, is the conformity of Gods expression to himself; which is considered Intentionally, Verbally and Actually, in his Thoughts, Words and Works.

I. The Truth of his Thoughts is called his Purpose and Decree, Eph. 1. 5, 11. pleasure and good will to signifie his eternal Councel fore-ordaining all future things. Rom. 9. 11. This is an absolute, entire, perfect and unchangeable Act of the Divine Will, Act 15. 18. about the good and evil of future Beings, as of themselves, especially about rational creatures, men and Angels. This Divine Truth, or Act, as it respects evil, is called Permission and Regulation; as it respects good, Eph. 1. 4, 5. it's called fore-ordination. As it respects the objects of Divine Benevolence, 1 Pet. 1. 2, 3. it's called Election and Predestination: Act. 13. 48. Election, chusing them in Christ to glory: Predestination, fore-appointing them to conformity and Adoption by Christ: Rom. 8. 28, 29, 30. Election, called also his fore-knowledge (which in the Hebrew imports affect and effect) regarding chiefly the End, and Predestination the Means to that End. That eternal purpose, Eph. 1. 4, 5, 6. as it regards the objects of Gods dis­owning, is called Reprobation and Predamnation. Repro­bation, being properly an Act of Sovereignty, (we cannot speak of God, but after the manner of men, with distinctions and denominations extrinsecal, though he be one pure Act, all the change being in the creature) Rom. 9. 12. is also called Preterition, non-Election, 1 Thess 5. 9. and non-Predestination, properly regarding their State and End absolutely. 1 Pet. 2. 8. Predamnation being an inten­ded [Page 30] Act of Justice properly, Jud. 4. considers the Means with tenden­cy to that End, viewing such under the consideration of future sinners. The like denominations may be given to Divine Purpose, 1 Tim. 5. 21. about Angels, consideratis considerandis. Thus of Intentional Truth.

II. The Verbal Truth of God is called his Word, which is the declaration of his Mind and Will, revealed to man, con­cerning himself and all his creatures. This he did manifest to Adam in his Creation, writing it upon his soul in the characters of his own Image (in perfect knowledge, Genes. 2. righteousness and holiness) and by positive significations of his pleasure. Col. 3. 10. After his fall, Eph. 4. 24. and successively to others, this Truth of God, about the salvation of his Elect, in and by Christ alone, with all things else needfull to be known, he did variously reveal unto men by Inspirations, Heb. 1. 1. Dreams, Visions, Oracles, Paternall Traditions, &c. and from Moses time saw it fit to give it in writing (for a sure Record to all Ages) by inspiring and in­diting the same upon the Spirits, 2 Pet. 1. 20, 21. and by the Pens of his holy. Prophets and Apostles, successively, in an immediate, infalli­ble and extraordinary manner. Eph. 2. 19, 20, 21. Thence are we said to be built upon their doctrinal or Scriptural foundation, 1 Cor. 3. 10, 11 holding forth Christ, 2 Tim. 3. 15, 16, 17. (as we are properly on Christ himself, the personal foundation, held forth by them.) These Writings are called the holy Scriptures of the Old and New Testament, Psal. 19. containing all things needfull to the salvation of Gods Elect, Psal. 119. and the com­mon good of man, called therefore his Laws and Statutes, Or­dinances and Precepts, Testimonies and Judgements, &c. being the perfect Rule of Truth and Grace, faith and obedience; Gods mercy and mans duty; Veritas mentis, oris, operis. requiring from man, truth men­tal, oral and actual, i. e. a due conformity of every thought, word and work, to that truth of God declared.

III. The Actual Truth of God is manifested in all his Works of Creation and Providence, carrying on a constant, perfect conformity to Gods intentional Truth, as also to his verbal, in order to his supream End, his own glory; by the seasonable and admirable dispensations of all his Attributes, Matth. 10. 19. especially mercy and justice, Psal. 145. 17. towards men and Angels, in the most wise, holy and powerfull preserving of all his creatures, Psal. 104. 14. and all their Isa. 28. 29. actions, Heb. 1. 3. as they were all created of nothing by the Word of his power, Gen. 1, & 2. in the space of six daies, and all very good.

[Page 31] Errour then being a crooked deviation of mans judgement from the truth of God revealed, will admit of several degrees and considerations, according to the varieties and imports of that truth, and mans deviating from it. Some truth is natural, some moral, some spiritual; about external, internal and eter­nal things. Some are Fundamental of salvation, some supra- fundamentall, Deut. 32. 4. (or juxta) others more circumstantial and superficial. 1 Joh. 5. 7. Errours in Fundamentals, 1 Tim. 2. 5. about the perfection of God, Joh. 3. 3, 5. the Trinity of Divine Persons, Christ the Mediatour, God-man, 1 Cor. 15. the fall of man, his forlorn state, his absolute need of regeneration, Matth. 18. 3. faith, repentance, obedience; as also of the sufficiency of Scripture, of mans eternal state, &c. are properly called Heresies, which if obstinately persisted in, af­ter due means used of reclaiming such, render men unfit for Christian communion. 1 Cor. 3. 12, 13, 14. Supra-fundamental Truths are the next built on them, which admit of various debates among the Learned. Errours against them are dangerous, but not so pernicious as the former, 1 Cor. 10. 23, 24. especially if the person erring be humble and teachable. Rom. 14. 1, &c Gal. 6. 1, 2. Such are many points of worship, disci­pline, &c. Circumstantial Truths are more external, about place and time, 1 Cor. 8. 7, 8, 9. order and manner, &c. expressed in that usu­all Verse, 1 Cor. 9. Quis, quid, ubi, quibus anxiliis, cur, quomodo, quando. Errours against these are bad, but nothing like the former.

This needful explication will clear and answer to the Query. The punishment for errour is not to exceed the nature of that errour, and the manner of holding it; whether Ecclesiastical­ly, by the Church; or Civilly, by the Magistrate. The truth of God gives a rule for all such cases, either in express words, or in clear consequence, to be exactly studied and observed, by all persons concerned, so that the ends of that punishment be attended, viz. Gods honour, and the publick good; with the parties also, Matth. 18. 15, 16, 17, 18. as farre as may be. The Church meddles not with Civil censures, such as imprisoning, having its proper way of Admonition, Suspension, Excommunication, &c. for its offending members. Imprisonment and other corporal pu­nishments for errours require a sufficient cause, Rom. 13. as in case of herefie endangering mens souls, disturbing Gods service and the publick peace, &c. A godly Magistrate will be heartily glad never to meet with such occasions; but when he doth, as [Page 32] he cannot but be often forced to in this revolting age, Crudelis mor­bus crudelem facit medicum. Prov. it con­cerns him to attend those forementioned ends with zeal and prudence, lest foolish pity spoil the City, and lest seeming gen­tleness prove real cruelty to many. Destructive errours, spe­cially blasphemous ones, are the malignant humours of mens consciences, which endanger them and thousands besides, in their eternal state. Les cousciences Libertines sont de vrages bestes saenuages, Adag. Gallic. Such persons, especially if obstinate, are the very plagues of the body Politick, endangering the whole. What mischiefs may not such Pests procure, if without re­straint? as sad experience shew'd in the Familists crue, where­of Henry Nichols was leader, followed by Hacket, Coppinger, and Arthington; See Engl. Hist. till Hackets execution and Arthingtons recan­tation had repressed the fury thereof in Q Elizabeths time. The Grundletonians in Yorkshire, acted divers such mad pranks, as Valentinus, Basilides, and the Carpocratians of old were wont. Out of the North have we had the like Impostors of late, to confirm the Proverb, Omne malum ab Aquilone. Such phrenetick persons had need be closely kept and look'd to, for their own and others good. Such mad folks cannot be kept from hurt, but by being kept from company. If restraint may seem to endanger their bodies, they must thank themselves, so long as care is taken for sutable accommodations. It were to be wished that fair means might prevent that rigor, but if the Patient, by his folly, necessitate his Chirurgion to bind and wound him, who must be blamed? If such belong to God, he will bless that very dressing to the humbling and healing of them, whether in the seventh or eleventh hour; he best knows how to order it, to the fulfilling of his eternal purpose, on such vessels of mercy, to be prepared for glory, through grace. Thus Manasseh that bloody wretch, 2 Chro. 33. 12. was changed in his prison, and not till then. His heart was there broken and cured won­derfully. Eccl. 12. 11. The hammer of that weighty punishment drave home to the head into his heart the many instructions of Gods Word, which he had so long heard and despised, being guided by the hand of Christs Spirit. Thus the believing thief re­pented at his execution. Luk. 15. 17. The prodigall child came not to him­self, till his misery, justly procured, was sanctified of God, to the opening of his eyes. La cóz de la Yégua no haze mal al pótro. Adag. Hispan. England hath had experience of some late Quakers, horriby blaspemous, much reclaimed by the prison and lash; and Ireland knows others of that tribe, who [Page 33] are come back again to sobriety, by the sense of that poverty, whereinto their idle courses and ill companions had reduced them. But if any such grow worse still, as is the usual lot of such seducers, by a dreadfull judgement of heaven, it will fall on their own heads, and that penalty will do others much good, if it do them but little. It may deter many from the like excess, so that paena ad paucos, Miédo guarda vinna y no Vinnadero. Hispan. Prov. proves terror ad omnes. It keeps them from doing more mischief, and from increasing their sins and eternal sufferings thereby. Though Lions and Bears nature be not changed by their chains, yet is their mischief restrained usefully thereby. Better have the devil bound then loose, though he will be a devil still. Job 14. 14. The duration of every mans life is certainly fore-appointed of God, Job 7. 1. beyond which he shall not pass. This will not indeed excuse any mans wilfull neglect of himself or others, yet it may satisfie mans heart, upon the unchangeable event of things. He that appoints the end, ap­points indeed the means subservient thereto: when therefore his providence indispensably necessitates the defect of the means, it clearly signifies that it's Gods purpose to have such a thing come to pass. Gen. 45. 5, 6. Joseph comforts his Brethren on that con­sideration; though they had used ill means, God over-ruled them to a good end. But if such malefactors hasten their own end, by unlawfull means (as A great Quaker. Parnell lately in Colchester Gaol did starve himself to death, by fasting ten daies wilfully) and ill demerits, they can blame none but themselves.

Qu. 6. Whether compulsion of conscience do not make diffe­rences arise to a greater heighth, which if men were left to their own light, what is not of God would far more easily fall?

Ans. Conscience properly cannot be compelled, it being the Reflexion of mans judgement on himself, 1 Cor. 11. 31. with respect to Gods judgement. Such is the nature of humane souls in their intellectuals, that they cannot be forced, though they may be moved by external objects. God alone is the Lord of consci­ence, he made it, and knows how to rule it at his Will. Con­science is his Royal sear, Gen. 2. his Throne of Majesty, his Deputy and Witness, Eccles. 7. 29. his Recorder and Judge, his Teacher and Execu­tioner in mans heart. It was thus perfectly before the fall; but it's now corrupted by mans sin, and little remains of that glorious fabrick, but ruinous heaps, though enough to testi­fie the wofulness of that fall. In the most, it still lies under [Page 34] darkness and death; the devil being gotten into Gods seat, by just judgement doth usurp further, Tit. 1, 15, 16. in playing the pranks of a dreadfull Jaylor. In the Regenerate, conscience is purified, and restored to its primitive use in part, Heb. 9. 14. though much evil re­mains there, Heb. 10. 22. as in other faculties to be gradually removed. Act. 24. 16. Conscience then cannot be constrained, but the evil of a pre­tended, perverted conscience may be restrained. If that Offi­cer that should act Gods part in mans soul, be bribed by Satan to take his part, through the compliance of inward corrupti­on, against God his Sovereign, he may surely be called to account for it by men, as far as that treason appears externally. God judges of the outward by the inward, man judges of the inward by the outward man. The Magistrate is Gods exter­nall Deputy, Judg. 18. 7. called therefore an heir of restraint, to put the wicked to shame. Judg. 17. 18, 19 The first and second Table of Gods Law are both committed to his charge, 2 Chro. 15. 3, 4, 5. as to the externals thereof, as we hinted before. When that care was wanting, Gods ho­nour suffered sadly in all ages. Isa. 59. 2. So farre as conscience is cor­rupted, so farre are the differences widened between God and man, Jerem. 5. 26. which increases differences among men. The way then to compose differences, is not to dally with any corruption, (either of judgement, affection, or practice) but to remove it effectually. Man can but use the means, and is obliged there­to, specially the Magistrate in his place for God, as every one should do in himself, and by himself, through Gods help. To leave every man to his own light, is to leave a mans ground to it self without dressing. The most consciences are but like the dunghill, Eph. 2. 1, 2, 3. as all are by nature, before conversion. The best are like a garden, Gal. 5. 22, 23. wherein the Lord, through grace, hath set and sown the fruits of his Spirit. But if you let the dunghill alone, will it ever be better? If you let the best garden alone, will it not soon grow worse, and will not the weeds spoil all at last? Joh. 15. 1, 2, 3, &c. Doth not Christ himself press this parable to that end? What's a mans own light, before conversion, but the dim snuff of a candle, every moment ready to go out in a stink, into utter darkness? Eph. 5. 8. What will become of him and of his light, if left to himself? Matth. 5. 21. What's mans light, after conversion, in the best, but a weak glimmering candle, though snuffed and re­newed by the Lords gracious hand, yet every moment ready to perish in the storms of temptations and corruptions, 2 Cor. 3. 5. if not [Page 35] continually revived, supported and supplied by the same Al­mighty hand? How doth God promise and use to effect this and all other favours, but in the diligent use of the means, whereto he ties us, and whereby he conveys his blessing? Is not mans heart full of corruption by nature? Gen. 6. 5. Doth not much of it remain in the best? Will not corruption increase, Rom. 7. 14, 18, 19, 20. if let alone? Try it in your sinks and kennels, if you be yet stran­gers to your own heart, 1 Joh. 1. 8, 10. then answer this Query. What sad work would so many foolish heads, Jam. 3. 2. like Sampsons Foxes, tied only by the tail of carnal interest, with burning fire-brands, make in Church and State, in following every one his own light? A short portraicture may be seen of it in Whimses Island ( vulgo Road-Island near N. England, the Receptacle of Notionists,) where confusion and profanness seem to triumph over all order and piety, to say nothing of these distempered Nations.

Qu. 7. Whether it be not the command of Christ, that the Tares ( i.e. they that walk in lies,) and the Wheat ( i.e. they that walk in truth,) should be let alone? Matth. 13. 30, 31.

Ans. 1. No parable is to be strained beyond its scope: Scri­ptura parabolica non est argumentativa. The scope of that Pa­rable appears clearly in the [...] and explanation thereof, Matth. 13. 38, 39, 40. given by Christ himself, where he omits that branch, of letting them alone, and only mentions the event of the Tares and Wheat, following the purpose of his Will, but nothing of the precept of his Will, concerning mans duty, in point of obedience.

Ans. 2. Mind the particulars of that Parable. The Field is the World; the Angels are the Reapers; the Wicked are the Tares; the Godly are the Wheat, saith Christ, describing the Tares to be such as offend and do iniquity; the Wheat to be the children of the Kingdom. By Field, you may understand, either the state of the Church visible, universally considered in the world; or the world, wherein that Church subsists, from time to time. In either sense the case will be clear.

1. If you understand it of the Catholick Church, considered in its succession from age to age, it will signifie the permission of providence, which suffers some hypocrites still to remain therein, Matth. 25. 1, 2, 3, 4, &c. even in the purest times; but it cannot be meant of Gods precept to man, to let known wicked persons alone in [Page 36] the Church, seeing he hath appointed censures for such, com­mending the use; 1. Cor. 5. 7, 8. rebuking and threatning the neglect thereof.

2. If you understand it of the world it self, Tit. 3. 10. among whom the Church lives, Rev. 2. 2, &c. it must needs be meant of a providential Tolera­tion of the Tares, for the time of this life, in the general con­stitution of it, God forbearing long, and not destroying the wicked suddenly, by his Angelical instruments, in the ordina­ry course of dealing below; though some notorious ones be now and then pulled up by eminent Justice. But it cannot be meant of mans duty, injoyned by Gods Precept, to let every wicked man alone; for then should he cross the whole series of his Word, which injoyns the Magistrate his duty so clearly, for punishing sinne, Exod. 20. whether against the first Table, as perjury, witchcraft, Rom. 13. blasphemy, &c. or against the second, as murther, theft, Zech. 13. threatning the neglect thereof.

3. Mind who are the Reapers, that receive the command, to let them alone: Mat. 13. 40, 41. They are not men, but Angels, as Christ ex­plains, who are providentially ordered not to make use of their wonderfull power given them from God, to destroy all the wicked at once, which they might easily effect, if providence should require it, 2 Chro. 31. 21. as appears by the destruction of 185000 lusty men in one night, 2 King. 19. 35. in Sennacheribs Camp, by one of them; they being all mighty in strength, Psal. 103. 20. whereby they instrumentally over-rule all the world, Ezek. 1. 5, 6, 7, &c. under God, witness the Prophet, where they are described at large, in their properties, office, motions and effects, by the living creatures, whose spirit over-rules all the wheels of the Creation, in every part of the world, in sub­ordination to Gods will. But they are bid to suffer wicked men in all ages, places and conditions, to fulfill their measure of iniquity, Matth. 23. 10. till it comes to be sealed up, Zech. 6. 7, 8, 9, 10. and they with it carried away by Gods executioners into the Land of Shinar and con­fusion; as that of Zechary may be expounded, Psal. 32. 1. though some understand it of Christs mercifull act in covering sin. Micah 7. 19.

4. Mind what are the Tares that are let alone. In general, they are all that work iniquity and offend, Matth. 13. 30. i. e. the multitude collective of reprobates, Rom. 9. 23. prepared for the fire, vessels of wrath fitted for destruction, in the complex of them. The Angels have a providential command to let them alone, not to pluck them all up at once by the root; for they being the most and greatest part of the world, it would endanger the destruction of [Page 37] the whole world, and consequently of the Wheat also, if all should thus suddenly be pulled up; signifying, that he will suffer many wicked ones generally to abide in the world, 1 Cor. 5. 10. till harvest, Matth. 24. though he deals with some of them judicially now and then, Matth. 25. in that way which may help, and not hurt the Wheat.

5. Mind the Precept it self, Let them alone; which implies a sufficient power in the instruments imployed, were but Gods will signified, to take a speedy course with all the Tares: A power proper to Angels, not to any man or men.

6. Mind Christs reason subjoined, Matth. 13. 29. Lest you root up the Wheat, implying, such a total plucking up of the Tares, as would prove the destruction of the Wheat; which must needs therefore be understood in the sense fore-explained; for the punishing of one or few offenders here and there, being so often comman­ded and blessed from God, Praemium as paena bases hu­mana societatis. to the common good of the rest, and the very pillar of Church and State, in genere mediorum, cannot be thought or found so prejudicially destructive to the good.

This then is clearly the sense of these words, Let them alone; that it's a Providential Command given to the Angels, not to destroy the whole race of the wicked at once; and not a Pre­ceptive Rule to men, for the not executing of Gods will, upon this or that particular offender, whether in Civils or Eccle­siasticals.

Qu. 8. Whether Scripture declares that the Saints should per­secute others, seeing Christ sent his as Sheep among Wolves, and not as Wolves among Sheep, to persecute, kill and imprison? Matth. 10. 16.

Ans. The Scripture declares the Saints to be the righteous fulfillers of his revealed will, [...], ab à privat. & [...] terra, i. e. à terra secretus. in their respective stations and motions, towards God and man. Their name [...], Saints, or separated persons, consecrated to God, imports so much. Their copy and exemplar is Gods holiness, 1 Pet. 1. 14, 15 which is magnified often in his zeal and justice upon offenders, Lev. 10. 3. for breaches of the first, Exod. 20. 5. as well as of the second Table. Rom. 13. 3, 4, 5. If he call a Saint to the Magistracy, he requires him to be faithfull and diligent therein, in terrour to every evil work; if any called Saints, be fo farre given up to sin, as to abuse God and themselves, by external breaches of his holy Law, God himself will not dally with such, and the Magistrate is the Minister of God, a Revenger to execute [Page 38] wrath on him that doth evil. This is prosecution of evil, not persecution of good. Profession of holiness was never intended by God to be a Sanctuary to any sin. Christs Disciples were indeed sent as Sheep among Wolves, not as Wolves among Sheep. John 10. They should be qualified like the Lamb of God, their grand Shepherd, in meekness, innocency, usefulness and obe­dience; and not resemble the wild and mischievous nature of bruitish men, beasts of prey, living at their will, following their own pretended light, abusing them that are not like them in evil. Mat. 7. 15, 16. But are not these Christian Sheep directed also to be as wise as Serpents, Matth. 10. 16. to discern and repell all wolvish seducers coming in sheeps clothing? Rev. 5. 5. Is not Christ himself that Lamb of God, Jud. v. 3, 4. the Lion of the Tribe of Judah, that roars out of Zion against all wickedness? Doth not he command his servants in all ages and places, to contend earnestly for the faith, once delivered to the Saints; 2 Cor. 7. 1. to cast out and keep out all filthiness of flesh and spirit, 1 Cor. 5. 7, 8. especially in external breaking forth? Shall the ravening Wolves, that watch for mens souls, be cherished and owned, because they have got on the garb of Sheep? Are not such Foxes and Wolves most mischievous under that Cant. 2. 15. disguise? Doth not Christ, with his Spouse, command his servants in the Magistracy, to take up the Foxes, yea, the little Foxes, that spoil the tender buddings of his Vineyard? Was there ever more need of that watchfull care, than in this age, and in these parts? wherein the Romish Cubs swarm round about us, under the mask of Notions and new Lights? Should not a Sheep of Christ be like himself, a Lamb to God, and a Lion to sin? If wretched seducers will be so desperate in the devils service, as to venture all to promote his interest, shall Christs friends be the less zealous and active for his ho­nour, and the salvation of souls? If wicked men will dare both God and man in their destructive courses, and meet therein with the wages of sinne, shall they blame any but themselves? who will spare them, that so wilfully suffer for evil doing? 1 Pet. 3. 20. What glory can such expect from God or man, that refuse all the fair means, which might prevent such evils of sin and sorrow?

Qu. 9. Whether he was not reproved, that would have fire from heaven to devour those that rejected Christ? Luk. 9. 54, 55.

Ans. 1. That we mistake not Christs meaning in this and [Page 39] other Scriptures, we must wisely compare the context and scope, with the Text and other Scriptures; for through igno­rance and unstableness, 2 Pet. 3. 16. Scriptures are wrested to mens perdi­tion. The scope here appears clearly to be a condemning of the Disciples rashness, whose blind zeal would have carried Christ beyond his present work, in that state of humiliation, for the conversion of souls.

2. Distinguish between Christs humiliation and exaltation. In the former he acted as the son of man, Heb. 4. 15. in all parts of hu­mane weakness conforming to us, Phil. 2. 4, 5, 6. sin only excepted. Therein was he to act as a servant, Isa. 42. 2. not intending to take on him the Magistrates Office, in any such cases, Luk. 12. 14. nor was it fit that harsh means should be used to those strangers, at his first coming, which might have scared them away from Christ and his salvation. Rev. 19. 16. But in his state of exaltation he is King of Kings and Lord of Lords; Prov. 8. 15, 16. by him Kings reign, and Princes execute justice, who hath all power given him in heaven and earth; and he gives his Witnesses (whether Magistratical or Ministerial, Rev. 11. 5. or both) power to consume his enemies with fire out of their mouth.

3. Distinguish between Samaritan strangers, and Jewish rebels; between the grosly ignorant heathens, and the wilfully obstinate Christians. Matth. 22. 7. Against Jewish rebels the Lord sent his Armies to destroy the destroyers and abusers of his Embassa­dors; though he would not fetch fire from heaven against the mongrel heathenish Samaritans.

4. Distinguish between Magistratical and Ministerial cen­sures on offenders. Christ would not have his Disciples and Ministers to usurp the Magistrates work in civil bodily censures, but to keep within their sphere, 2 Cor. 10. 4, 5, 6. with spiritual weapons, such as are answerable to the nature of their Ministry, as admoni­tion, &c. towards their members ordinarily. The case of Ananias and Sapphira was extraordinary, Act. 5. 2, 3, 4. was extraordinary, as also was the Call, Abilities and Work of Apostles. The Civil sword still being left to the Magistrates right use, who is regulated about it so fre­quently in the Old and New Testament.

Qu. 10. Whether it's not a burden enough for the Magistrate to govern and judge in Civil causes, to preserve the subjects right and safety?

Ans. 1. The Magistrates burden is great indeed; Honos and [Page 40] Onus, Honour and Burden ever went together. Providence orders all things so wisely, that they who have most from God, should be obliged to do most for God. Act. 20. 35. It's more Royal to give, than to receive, in Christs account. Magnates are Magnetes, Great Men are Precious Loadstones: They should be Optimi, that are Maximi, to answer Gods Title and Nature, whom they represent. The highest Spheres of heaven carry the most influence of light and life to all inferiours. Magistrates have a greater burden of care and trouble, of danger and account, to make them the more humble and holy, the more diligent and self denying, the more active and zealous in their places.

2. The choice part of the Magistrates business is to be most for God, in being most like God, whose substitute and Vice-Gerent he is. What the Lord tenders most, should be most rendred by him. God begins still at his Glory, in the matter and means, in the manner and time of his Worship. The first Table therefore should be the Magistrates first care. Those that honour him, 1 Sam. 2. 30. he will honour; but they that despise him, though never so great, Vilescent [...] shall be vilified. Is it not most rational, that the best things should have the best care from the best men? Doth not Gods honour deserve the preeminence still? Ezra 6. 12. Doth he not still appear against the neglecters and slighters thereof? Ezr. 7. 23, 26. Even Pagan Monarchs could easily discern it. Dan 3. 35. Observe the spe­cial working of Gods Spirit, Dan. 2. 47. directing Ezra to request, and the King to grant that Magistratical power of corporal pu­nishment against offenders of his worship, [...]. Arist. Polit. 7, 8. by comparing Ezra 7. 6. with Ezra 7. 11, 27. How little beholding is the Lord to those Rulers, that care more for their honour than for his, that defend their Word more than his; that will not suffer personal injuries, but regard not what affronts are put on Christ! They that tender not his Name and Truth, his Wor­ship and Ordinances, are like to smart dearly for it, at last. Can you think that those persons will spare you, that spare not what is dearest to God? Will they honour you that vilifie God? Remember Eli's case, that you may repent, who have made light of Christs great concernments! Did not Salomon find it the best way to Wisdom and Glory, to peace and plenty, thus to begin with God? A Jove principium, was the great Maxim, even of Heathen Schools, to the shame of most Chri­stians. Is not Christs interest the best way to settle yours? Can [Page 41] you be safe when that miscarries? The Lord awaken all our Magistrates to mind this in earnest. This Principium is certain­ly dimidium totius, yea, dimidium plus toto. Will not the late experiences of our English Worthies, with those of the former Champions of Christ, demonstrate fully this? Was it not their zeal for God that made them great before God and good men? Consult all Records, Hebrew and Greek, Latin and French, German and English for proof. Our famous Alfred, our conquering Edward 3 ^d, in the very heat of continual Warres made it their chief work to preferre Christ in all, and to cast all their Crowns at his feet. Their glorifying of him so eminently, made them truly glorious in their own and future ages. Such a Whet will never prove a Let to any, from any true good. Are not the subjects right, peace and safety, the proper gifts of God? Can we finde out any better way of procuring or pre­serving them, than by keeping close to him, and being active for him? Whilst we cordially mind his interest, will not he surely minde ours? If we forget him, can we look to be remem­bred of him?

Qu. 11. If Magistrates must judge and punish of matters of Religion, the Magistrate must ever be troubled with such persons and such causes: and if after his conscience be convinced, he had no such power, what horrors of conscience is he like to possess?

Ans. The Magistrate is the Lords Shepherd, Isa. 44. 28. as he cals Cyrus, and must look for contest against Foxes and Wolves, Matth. 7. 15. from time to time. He is Gods Lieutenant, that must still be in a posture of warre against his Sovereigns enemies. John 15. He is Pater patriae, the Father of his Country, Isa. 49. 23. who cannot but be often taken up in composing the differences of that great Family. He is the Lords Gardiner, and will not think much to be still troubled with weeding work. He is a Nursing father, and knows what renewed troubles attend that employment. All his Titles of honour mind him of duty and trouble. But his great comfort is, that God himself takes the best share thereof, in whose stead he acts. To act for God, and with God, like God and through God, is his honour and happiness. Christ himself suffered much more than all that comes to. But what if his conscience should afterwards check him for mistakes therein? The sure way to prevent horrors of conscience, 2 Cor. 1. 12. is to be diligent in the [Page 42] Lords work, that our respective Callings do challenge from us. Sin is the great disturber of conscience, Prov. 15. 15. especially that darling sin, [...] Cor, vel consci­entia bona, con­vivium perpe­tuum. which hinders from Gods work, by taking from our heart what is due to him. Every trouble proceeds from the want of Gods grace given or manifested. He meets them that rejoyce in working righteousness, those that remember him in his waies. Retort the Query you may thus then; Isa. 63. 5. What horrors of conscience shall that Magistrate feel, that hath minded himself in neglecting God? that hath been zealous for Civil affairs, but frozen to the Lords interest? that hath done much for the world, but little for heaven? that hath been carefull of the subjects bodies, but careless of their souls? that thought no cost too dear for their earthly priviledge, but every little too much for spiritual help?

Qu. 12. Whether imprisonment or other corporal punishment would not make thousands in England, Scotland and Ireland, face about to any Religion, yea to Popery, as it did in Queen Ma­ries daies?

Ans. What of all this? because many have their Religion to chuse, shall not the Magistrate discharge his duty for their good? Is there not so much the more need he should be so much the more watchfull against jugling Mountebanks, be­cause so many are so easily fitted to their baits? A cavallo ceme dor, Cabistro corto. Fro Hisp. The corrupti­on of mans heart, that disposes him to evil and indisposes him still to good, should be the more carefully looked after, for restraining of that which cannot be renewed. External Refor­mation is better than none at all; though the chief part of Gods sacrifice is still the heart of man, yet is it not much bet­ter, that God should be publickly owned than disowned? Mat. 7. 13, 14. The greatest number will be the worst still, Luk. 13. 21. till the great restawration come. Yet when the leaders do bring their people to solemn owning of God, he takes it kindly and rewards it. Was it not so in Josias and Edward 6 ^th time? 2 Chron 34. a form of godliness is good, though formality be naught. Jer. 3. 10. If the generality be brought to the means of grace, they are in the road of Christs blessing. Had not the poor man waited long at the pool of Bethesda, John 7. he had not been cured: It's good being in the Lords way, when he passes by to give out his doles. How many thou­sands were the better for crouding after Christ and his Apostles, though most for the loaves, or novelty sake? But [Page 43] let's hear what the Querist Objects to himself.

Obj. 1. We would willingly suffer the Truth to be preached, but those that we persecute do teach erroneous doctrines, which hazard the souls of men.

Ans. He answers, The guilt thereof lies upon the Teachers conscience, not on the Magistrate, or any other, as Matth. 5. 19. Whosoever shall teach men so, he shall be least in the Kingdom of heaven.

Reply. 1 Tim. 5. 22. Is not he also guilty that prevents not evil, when he may? What else means that of Paul, Be not partaker of other mens sins? Are there not sins of omission, when we reprove and discountenance not evil? The very light of nature taught the Heathens to say, Qui non vetat peccare, dum potest, jubet. Had not Austin just cause to complain so much of his other mens sins? Is the Physician guiltless, August. Confess. Ephestions Physician lost his life for neglect of his patient, who died also. that willingly suffers his patient to be poysoned by Mountebanks? Is the Watch-man blameless that warns not and keeps not the thief off? Is the Gardiner faultless, that suffers carelesly the weeds to choak the good plants? Is that Officer faithfull that lets an enemy wittingly to debauch and ruine his souldiers? Quint. Curt in vit. Alexandr. Plutarchus. Is that Magi­strate faultless, that suffers his people to be seduced by perni­cious Praters, without check? Will Christ excuse the rest, when he condemns the false Teacher? Doth he absolve the accessory, that punishes the Principal? What shall he be in the Kingdom of hell, that teaches men to break the greatest commands, if he shall be least in the Kingdom of heaven, that teaches men to break the least of them? Is not he a breaker of Gods command, that gives free licence to the notorious trans­gressors thereof? Matth. 12. 50. He that is not with me, is against me, saith the Lord himself. Luk. 11. 23.

Obj. He Objects to himself again, The Kings and Governours of Judah compelled men to serve the Lord, therefore Kings and Governours may now compell.

Ans. 1. He answers, They that lived under the Jewish worship were compelled only, strangers were not.

Reply. We reply, As the Jewish worshippers, so now the Christians are then obliged to the Law of that worship they profess. Indeed, for Jews, Turks and Pagans, the case may differ somewhat. Yet, though strangers were not compelled to the worship, they were to be restrained from abusing it any [Page 44] way; Exod. 20. 8, 9, 10. witness the fourth Command, that injoyns all superiors to see that the Sabbath be not profaned by the stranger within their gates. Deut. 5. 13, 14. Nehemiah that zealous and truly Noble Gover­nour, threatned the Merchant-strangers with imprisonment, Neh. 13. 21. if they came again to profane the Sabbath, though but without the gates. But what means this kind of answer? Speak plain, Do you disown the Name and Worship of Christ, as too many of your comrades do in effect deny his Person and Office? If you think much of being Christians, tell us plainly what you are, whether Jews, or Turks; Heathens, or Atheists, that we may know what to say to you.

Ans. 2. He answers secondly, They were not compelled to any thing, but what they knew and confessed to be their duty, 2 Chron. 6. 12, 13, 14, 15.

Reply. We reply, Salomon indeed and their faithfull Rulers knew and confessed their own and their peoples duty, in the great matters of Gods worship. A good patern for all Chri­stian Rulers, to study it and profess it solemnly, that they may as effectually engage their people to God, and God to them. He requires not a blind and lame sacrifice of implicite faith and obedience; Malac. 1. 8, 9. yet were still too many of that people ignorant in too many things, though in the gross they owned Gods ap­pointed worship. They needed still teaching and quickning means, as our people do still now. Therefore godly Jehosha­phat made it a chief part of his Reformation, 2 Chron. 17. 3, 4, 5, 6, 7. to send abroad Teachers into all vacant places, and with them his Princes to countenance them, and to cause them with vigor and comfort to teach (as the Hebrew elegance imports) the good know­ledge of the Lord. [...] When they had been orderly instructed, then did he send Judges in their circuits, 2 Chron. 19. to proceed further in that great Work, as that juncture of affairs required. It will be the joy of all Gods friends to see more of the like among us. Their success mentioned so remarkably in the context, will not be far from us, 2 Chron. 2. whilst we keep close to God in their way. But how farre are our Querists friends from following that good example! Do they labour still to disgrace and discourage faithfull Magistrates and Ministers from promoting it? Is it not their business day and night, every where, to obstruct and disturb it, what they can? If they seem of late, to be grown more mild and reserved, we may thank the care of such Magi­strates, [Page 45] who have given them cause to fear the deserved lash. Their poyson is but refined by this change, and made more taking.

Ans. 3. He answers again, The Kings of Israel had extraor­dinary Prophets to direct them infallibly. Our Kings and Gover­nours have none such to direct them.

Reply. We reply, Though many of them had such, yet even then the Standard of all Doctrine and Worship, Isa. 8. 20. was the Law and the Testimony; Deut. 13. 1, 2, 3, 4, &c. thereby all spirits and pretended Prophets were to be tried: The like have we now in Gospel-daies, Deut. 17. 1, 2. &c. even a more sure word of Prophesie, a word surer than the greatest Revelations mentioned in that context of Peter, 2 Pet. 1. 19, 20. a word suffici­ent every way to compleat the man of God in the knowledge 2 Tim. 3. 15, 15, 16, 17. and doing of his will. This is our Doctrinal foundation, Eph. 2. 19, 20. our infallible Judge, whereby all spirits and Doctrines are to be tried: 1 Joh. 4. 1, 2. If any teach otherwise, though he should be an Angel from heaven, Gal. 1. 8. he is accursed. We need then no infallible Pro­phets or Apostles, seeing we have that sure word of theirs, which the Spirit of Truth spoke and writ by them, confirmed by their miracles, and hath infallibly made the perfect rule of our faith and life: Isa. 59. 21. all differing interpretations thereof may and must be reconciled by the light of that unerring spirit, which is inseparable from his Word: Though fallible men mistake often, yet the sense of Christs Spirit in his Word is clear and sure still. Though blind eyes see not at all, and sore eyes see but dimly; Malach. 4. 1, 2. though blood-shot eyes will see amiss, the light of that Sun is alwaies clear and sure. Though some ex­pressions may seem obscure, yet the rest duly compared, will sufficiently clear them. Though the self-conceited and proud will wrest and mistake it, Psal. 25. 9, 12. yet the humble will God teach. Though a corrupt mind will extract poyson, as a spider out of flowers, errour out of truth, by poysoning it, yet Christs Spirit will lead his people thereby into all Truth, Joh. 16. 3. needfull for them to know. 1 Cor. 14. 38. Though the carnal heart will still be ignorant, yet the teachable heart, by that anointing from above, will be taught all things gradually, 1 Joh. 2. 20. 28 proportionably and seasonably, so that he shall not need to be taught by any Sect master, or Pha­risaical Teacher, or infallible Pope, as too many have been and are still. Though this Gospel be hid to them that perish, whose eyes are blinded by sin and Satan; 2 Cor. 4. 3, 4. yet is it plain to him [Page 46] that understands, Prov. 14. 6. and is tractable in the School of Christ. Though it may prove a savour of death to reprobate consci­ences, yet is it still the sweet savour of Christ to his Disciples. 2 Cor. 2. 14, 15, 16. Though worldly spirits will slight and abuse the simplicity thereof; yet spiritual hearts will admire and improve still the Majesty of it. Though the perverse minde will account it a self-contradicting word, yet the rational Christian will find it still most harmonious in its whole composure. Though a vain soul will finde it to be a killing letter, yet the wise heart will finde it experimentally to have a most quickning Spirit. Though the superficial Reader will finde its shell and bark to be hard and knotty, yet the studious Christian will tast the sweetness and tenderness of its kernell and marrow. Though deluded Impostors will pervert it still to the taking off the Magistrate from his duty about the first Table, yet the Lords servants shall finde every part thereof to be an eminent motive to quick­en, direct and enable all Superiours to the faithfull preserving and vindicating of it.

Ans. 4. He answers fourthly, The Kings and Rulers of Israel did not imprison Schismaticks, Pharisees, Herodians.

Reply 1. The Law of God directed his servants then to dis­pense all censures, in a way proportionable to the nature of the offence, and condition of the offender, which faithfull Magi­strates observed, Deut. 17. 17, 18. as hundred instances might demonstrate. The King to that end was commanded to have a Copy of the Law by him, to direct him still daily.

Reply 2. As there were divers sorts of Hereticks, which the Lords Word bound over to just penalties: so was there variety of Schismaticks, raised up by Satan to rend the Church, as the Hereticks work was to poyson it, for a just execution on the spirits of such, 2 Thess. 2. 9, 10. as had not received the Truth in the love there­of, that they might be saved; God gave them up to strong delusions, to beleeve lies, as he doth daily. Because they vo­luntarily separated from God, and his Truth, to give up themselves to the service of sinne and Satan; he justly gave them up to a perverse spirit, to break them into fractions and factions, both in Church and State, even as he doth now by sad experience. Because they would not be separated from the evil of men, he permitted them to follow those seducers, that drove on their own interest, Isa. 66. 4. by separating from good men. [Page 47] Doth he not so still? Because they wilfully chose heaps of Teach­ers, self-called, to serve their fansies and lusts; God also chose their delusions, 2 Thess. 2. 9, 10. to give them up to the efficaciousness of deceit. Is it not so still? Because they refused and abused the lights of his own setting up, [...]. was it not just with him to leave them in darkness, to abuse themselves and others, even as it's now? Thus Gods refusals are still the devils choice, Psal. 48. 11, 12, 13. and they that forsake his waies cannot escape the devils crooked paths: Whilst Authority kept all in their places close to the Word and Psal. 101. Waies of God, Psal. 122. Jerusalem the Metropolis of Church and State, was a glorious and harmonious City. Psal. 133. But as fast as they de­clined in their zeal of Gods house towards worldly Politicks, they ushered in as fast all sorts of discords and discontents, Civil and Ecclesiastical. Josephus their Historian, and many others compared with Scripture Records, will fully demon­strate this to the judicious Reader. As before their Babylo­nian Captivity, so after it, they gradually lost Purity, then Peace, inclining still towards Errour and Discord. Thence the direfull separations of Pharez and Sadock, the Ringleaders of so many Myriads into Pharisaism and Sadducism, followed close by the Monkish Essens, and the Politick Herodians, those State separatists. The like befell the Christian Churches in the very Apostles daies, and successively more and more. The sinfull separations of the Novatians, Acesians, Donatists, &c. with the multiplying Heresies and Blasphemies of that mon­strous brood, 2 Thess. 2. which swarmed every where, 1 Tim. 4. made way for that grand Apostasie of the Roman Church, Rev. 13. and advanced that man of Sin into Christs Throne, to make him and his the sons of perdition, [...]. Was not the like course revived by Satan ever since the Reformation was revived by Christ, for­merly and lately? Our wofull experience will give a sad, though clear answer thereto. Omenezádos pan comén. Pr. Hisp. Is it not high time then for all Superiours and others, to hearken to Christs voice speaking from heaven to us, Rev. 2. 5. as he did to languishing Ephesus? Re­member we now, before it be too late, whence we are fallen, and repent, lest our Candlestick be removed suddenly. If our complexion be still Laodicean, Rev. 3. 13, 14, 15, 16, 17, 18, Euseb. what is our condition like to prove, but like to theirs? They were overthrown with an Earthquake that despised Christs warning; if the quakings of Church and State, prognosticating the like now, effect not [Page 48] our overthrow, the treasures of Divine grace will be the more magnified.

Obj. 3. The Querist objects again to himself, Then every one may live as he lists?

Ans. He answers, Had he not as good live as he lists, as live as you list?

Reply. Mans List is not his Rule, but Gods revealed Will in his Word of Scripture. By that measuring line of the Sanctua­ry, all men and all their actions are to be measured. That is the perfect Copy, Zech 2. 1. that Gods people in all ages have learned to write after. Rev. 11. 1. That's the ballance of the Sanctuary, that must weigh us all. 2 Tim. 3. 15, 16, 17. That's the Touchstone, that will try our Alloy. By that Standard godly Magistrates have been in all ages taught to govern happily, Isa. 8. 20. in promoting good, and punishing evil. 2 Pet. 1. 19, 20. So farre as they keep close to that Rule, No prophesie is [...], but gene­rally applica­ble to all ages. Rom. 13. 5, 6. Like the Ata­bantes, that fiercely shoot their Arrows at the Sun, for scorching of them. all their com­mands are to be obeyed for conscience sake, in matters of Religion, as of Morality. That's the bridle of evil, and the spur to all good. Libertines therefore in all ages have shewed most spight against it, by reproaches and gross abuses thereof. The Roman Antichrist, to set up his own Traditional List, blasphemes it many waies, charging it with imperfection, ob­scurity, defects, insufficiency and corruption. The Quaking Libertines, their bastard brood, hath done what they could to defame, deface and destroy it. At their first stirring, they wholly denied the need and use thereof. But because they lost credit thereby, Plinius. Plutarch See Bellarm. Stapleton. on a sudden in all places, they agreed upon the owning of it, at least, verbally, that they might the better abuse it, and others by it. That sudden change, observed by the Judicious, Stcuch. Gretzer. Gordon. Becan. &c. so unanimously carried on in all parts, may discover much of that strong design, which is so notably fo­mented, if not begun among them, by the Pontifician brats. Now that in words they profess to own the Scripture, how deal they with it? Just as the Romanists, that give it as little credit as they can. Both Originals, Hebrew and Greek, must be slighted and slandered as corrupt; the Vulgar Translation exalted above them. Then there is no absolute need of it, they can live well enough without it, by Traditional and En­thusiastical help. Then it must have a Competitor, the Popes infallible Chair, or the Councils determination, and the Qua­kers Oracle, written, or verbal. Then it must be wrested to [Page 49] patronize their grossest and wildest extravagancies. No blas­phemy so horrid, no Ceremony so ridiculous, no Doctrine so vile, but a Scriptural varnish must be got to set it out. But what's the end of all? That man may not be taught or ruled as God lists, but as they list. Thence such specious Pleas against the need and use of the Ministerial Function, under many ta­king pretences, That Gods Will may be determined by every ones list: Thence such reasonings with plausible Sophisms, against the Magistrates power in Religious matters, that they may be taken off from attending the Lords Will therein. Thence also such painted Arguments drawn from the very dregs of Pe­lagianism, (revived by Popery and Arminianism,) for the sufficiency of the light within, that all things, at last, may be brought to their list.

Obj. The Querist again Objects to himself, Then it seems Errours may be suffered.

Ans. He answers, If truth may be suffered also, it will pre­vail against Errours: It's no more in your power to binder Er­rours, than it was in the Prelates to hinder preaching, speaking and writing against them. If you can hinder Satans suggestions, and the vain imaginations of their hearts, and expell the dark­ness in men, and place light in stead thereof, and hinder men from speaking to each other, then you can suppress Errour, else not. The Lord alone by the mighty power of his Spirit with his Word, can suppress Errours; and we beleeve he will certain­ly do it in his time, to his glory and the comfort of his people. Amen.

Reply. This is the upshot of our Querists attempt in this Serpentine way of ambiguous Queries, pleasingly dressed for the stomack of this Libertine age; Veritas magna & praevalebit. for answer whereto, we grant, That truth will indeed prevail against errours, as surely as God the Author thereof, is sure to prevail against Satan the father of errours. Truth will seasonably prevail, whether suffered or opposed, Curvata resur­get. Plin. Diosc. it being still like to the Palm tree, that will not be suppressed, though much oppressed. But is suffer­ing of errours a good way to that end? Is the Patronage of lies a friendly help to Truth? when Truth doth rife, it will be with the fall and ruinous shame of all its oppressors, where­in neutral spirits will finde little comfort, and as little excuse. Are not errours the diseases of mens souls; and is there no [Page 50] way to cure them, but by letting them alone? Your instance from the Prelates is to little purpose, unless you intend to plead their cause, or can demonstrate the case in hand to be like theirs. It's not our work to revive now that Controversie, which so many able pens have sufficiently cleared from mistakes. Their Persons we leave for account to their only Judge. Their Ministerial Office, though corrupted many waies, we can own so farre as therein they owned Gods institution, whilst we sever from it all humane inventions and corruptions. Their Lordly Pomp and Tyrannical carriage we heartily renounce, hoping that all good men among them have done the like. Their u­surped Jurisdiction and self advancing Authority above their Brethren of the Ministry, we also finde in Scripture, Reason and Antiquity sufficient cause to disclaim. The many endea­vours of many among them to obstruct the Truth, and abuse her friends, we suppose to have been one chief means of hast­ning their ruine. Too many of them shewed too much com­pliance, if not cordial friendship, to the Popish Arminian er­rours, which are now put into a more fashionable garb, by our Notionists, Seekers and Quakers. As then the friends of Truth prevailed at last, though after much [...]ugging, against that Van-Guard of the Romish Camp; the good hand of hea­ven seuding them a strong Reserve of the Magistratical power, duly dispensed In the great Parliament.. We have likewise ground to hope that the followers of Truth, in this season also, may obtain a favou­rable success, against the recruits which that old enemy hath rallied again, under new Colours. Yet dare we not limit our General Christ, in the time or manner of relieving us. Possi­bly our hour of Temptation is not yet over; we may haply undergo yet longer the contradictions of many sinners, as our former Worthies did, in their opposing the Romish Invasions. Our incouragement is, that Truth will prevail to Gods honour and to the shame of errour. It becomes therefore all Chri­stians to be more zealous and faithfull in their several places, for Truth against Errour. Magistrates and Ministers being Officers of note under the Lord of Hoasts, should be most forward therein, as becomes their several Functions, that Satans suggestions may be hindred, and the vain imaginations of mens hearts: That darkness may be expelled thence, and light set is stead thereof. That great God, who hath promised [Page 51] to bring this about eminently in the later daies, 2 Thess. 2. 13. by the power­full Word of his holy Spirit, Rom. 8. 28, 29, 30, 31, 32, 33, 34, &c. that the Purchase of his Son may be compleatly applied to all his Elect, according to the eternal purpose of his glorious grace, hath also promised to bless the labours of his servants in subordination thereto, within their several capacities. Blessed are those servants of his, whether Superiour or inferiours, whom their Master coming shall find so doing. It concerns every one to begin at our own hearts, that Satans suggestions may not be yielded to, but that Christ may garrison them effectually, against all the black Regiments of hell. We must look therefore more watchfully to the sup­pressing of those vain imaginations in our hearts, which are still acting against the Crown of Christ, 2 Cor. 10. 5. by corresponding treacherously with the common enemy. Eph. 5. 8. We are naturally darkness, and retain too much of it, at the best; the more need have we to attend the light of his Truth and Grace, that we being made light in the Lord, may walk as children of light. The sensible experience of that gracious work will render us more capable of furthering it in others. To effect such a cure, all impediments must be removed, former causes prevented, and sutable means used, as in Ecclesiasticall, so in Political relations, by the Lords peculiar servants, appointed to that work. If Seducers be active for evil, we have much more cause to be active for good. Up therefore and be doing, for this work will be rewarded. 2 Chron. 15. 6, 7, 8. The Lord teach and enable our Magistrates thereto, who are entrusted with so much of Christs interest in these three Nations, that their comfort in the blessed issue may be answerable to their trust. All mountains shall ca­sily become plain before our Zerubbabels, Zech. 4. 10. when their hearts, heads and hands do harmoniously concur in this great enter­prize. Let's pray and beleeve, 2 Chron. 19. 7, 8, 9, 10, 11. wait and labour for it, and the Lord shall be with the good.