The Civil Magistrates Power in Matters of Religion, Answer 26 – Object 23

The Civil Magistrates Power in Matters of Religion · Answer 26 – Object 23

p. 78Anſ.

Yes, that which is here injoyned every private perſon, is with reſpect to it, as to be brought before Authority (as it is evident) and if a private perſon be not to let ſuch alone, but to bring him to light, to complain of him to Authority; ſurely that Authority was not to ſpare them, when detected; if Authority had been to intreat ſuch, tolerate perſons needed not to be charged not to ſpare them, nor to conceal them; for if they would not forbear them, but complain of them, if the Magiſtrate would or might forbear them, theyr non forbearance of them was to litle purpoſe.

Secondly, it appeareth, that both private and publiquc perſons are taken in, in that Collective [Thou] ſhalt not ſpare him, verſ. 8. The ſame phraſe with that, verſ. 10. [Thou] ſhalt ſtone him with ſtones that he die. No private perſon could do thus upon his own head or will; that had been confuſion: It was then by influence of the higher powers, that it was ſo done. But why are they to be ſo ſtrict, why is there to be no ſparing or tolerating, but Capitall puinſhing? Anſ. ver. 10. Becauſe he ſought to thruſt thee away from the Lord thy God. Hence alſo was that blamed in thoſe, which under Moſes had power of life and death, for ſparing thoſe Midianitiſh women, Numb. 31. 14. Moſes was angry with the heads of thouſands, and verſ. 15. Have ye ſpared the women p. 88alive. But why are they blamed? Anſ. v. 16. Theſe through Balaams Counſell [Cauſed the Children of Iſrael to tranſgreſs againſt the Lord in the matter of Peor] which is explained, Numb. 25. 1, 2. They called the Children of Iſrael to the ſacrifices of their Gods, and they did eat, and they bowed down to their Gods. The Aſſumption is evident, and needeth no proof, Acts 20. 29, 30. Speaking perverſe things to draw away (namely from Chriſt and his Church) Diſciples after them. Although for this alſo, ſuch may pretend Conſcience, Scripture, &c. be Wolves in ſheeps clothing, tranſform themſelves into Meſſengers of light, of whoſe miſchievous ſleights reade Epheſ. 1. 14. 2 Tim, 3. 5, 6, 7.

R. 3 That liberty which ſuffereth the ſheep of the Lord, in an ordinary way, to wander from their Fold and Paſture, without reſtraint or effectuall care to reduce them, that is not to be allowed off, by ſuch as God calleth to be politicall Shepheards Math. 7. 15. 1 Cor. i. 13.Matt 7:151 Cor 1:13to them: but the liberty mentioned doth thus, Ergo. The propoſition is evident, as being that for ſubſtance, which was blamed in thoſe Shepheards of old, Ezek. 34. 5, 6, 7, 8, There was no Shepheard, neither did my Shepheards ſearch for my Flock: but they wandred and became a prey—were driven away—devoured, &c. For there was no Shepheard, not ſimply, for there were Shepheards, but as good as none, they did not execute their Shepheardly Office, but ſuffered Gods Flock to go to wrack, by falſe Prophets, falſe Teachers, Idolaters, &c. Nor were theſe Shepheards onelyonly Church-Rulers, but State and Civill Rulers, even the ſame with thoſe verſ. 4. who in Civill reſpects alſo, tyrannized over them, ruled them with force and cruelty, which were eſpecially oppreſſing Princes; ſuch were thoſe Ier. 50. 6. Their Shepheards cauſed them to wander; of whom ſee more, Ier. 23. 1, 2, 3. & 22. 22. & 12. 10. And the title and Office of Shepheards, as appliable to Civill Rulers, is uſuall in Scripture, Ioſeph is ſo called, Gen. 49. 24. So is Cyrus, Eſay 44. 28. ſo is Moſes, that King in Jeſurum, Deut. 33. 5. with Iſa. 63. 11. So David, Pſal. 78. 72. and Ahab, 1 Kings 12. 17. and Numb. 27. 17. Without a Shepheard, that is, chief Ruler. The Aſſumption is evident, becauſe ſuch liberty tolerateth Rents of Members from Churches, as in Shiſms is uſuall, Acts 20: 30. foreign to rent away, as members from the body, Diſciples after them, it alſo tolerateth wandring from Gods ways, truth and Ordinances.

p. 89R. 4. Such a liberty mentioned carryeth the mark of an Anarchy in the State, ſo far forth: yea of a ſad Judgement of God upon that State, for provoking ſins of Rulers and people, Ergo, it may: the Conſequence is evident, if it carry a mark of Anarchy, and Divine Judgement, then to be avoyded: unleſſe the very ſhadow of an evill, coming croſſe to the very light and law of nature and Nations, by which all ſhun Anarchy, and ſet up Government, or of that which is commonly the puniſhment of ſin, as deprivall of Government is, be not to be ſhunned, which none dare affirm. The antecedent is evident in both the branches thereof. 1 It is one brand of an Anarchy, as Judg. 17. 6. ſheweth. Then was No King in Iſrael, every one did what was right in his own eyes, even the eyes of his own mind, judgement, or conſcience, how corrupt ſoever; hence when through Gods Judgement, that periſhing people of his ſhould not have the benefit of his feeding Government, ſo as to hinder them from ſining, to their ruine, Zech. 11. 9. I will not feed you, that which dyeth let it dye, &c. It is accompliſhed by his judiciall breaking of the ſtaffe, Beauty, namely both of civil as well as ſacred order, injoyned of God. 2 It is a ſad judgement of God, as that place, Zech. 11. 9. 15, 16, 17. compared, doth ſhew, God in judgement is ſaid to let thoſe of the ſinfull people, or flock of his alone to themſelves (as it were) That which dyeth let it dye, or let them take ſuch killing courſes of ſin, as tend thereunto. Now the judiciall means he uſeth, is, in judgement to raiſe up a fooliſh Idol Shepheard, Verſ. 15. 17. That is, ſuch kind of Rulers in Church and Common-wealth, Kings (as well as Prieſts) into whoſe hands the Flock is delivered to be ſpoyled, verſ. 5, 6. I will deliver them into the hand of their King, which though they be by place and office Shepheards, yet in effect are Idols, nothing, no Shepheards; as Ezek, 34. 8. 10. he calleth them, of which ſee before, ſuch as ſhall be wholly careleſſe what becommeth of the Flock, Zech. 11. 16. If they be cut off by any ſpirituall miſchiefe, let them, for them, they will not viſit and look after them; if being young, and ſo weak and unexperienced, they will take any wrong path in ſtead of the right, and ſo looſe themſelves, let them, for them, they will not ſeek their young one: if they be in any meaſure broken in judgement, or otherwiſe, let them be ſo, for them, they will not endeavour to heale them: if any of the Flock yet keep their ſtanding in the fold and paſture of God, they will not cheriſh and encourage them, and by their Authority ſeek to keep them there, they will not feed that which ſtandeth ſtill, they will p. 90rather make a prey of them, what they can: Even the fleſh of the fat, &c. Such a Shepheard or Ruler (as verſ. 17.) who leaveth the Flock, namely to themſelves, he careth not for them, looketh not after them: he hath a ſword upon his eye, or not the uſe of that, even of his wiſdome and parts: and upon his arm, or power, he putteth not forth that. One place more to prove this, that ſo to be left of Authority, to take up Corruption in Religion, under pretence of Conſcience, this is a ſad judgement of God, for the ſins of a profeſſing people. For this let that place in 2 Chron. 20. 33. be conſidered of. Howbeit the high places were not taken away, for as yet the people had not prepared their hearts to ſeek the God of their Fathers, 2 Chron. 33. 17. ſeemeth ſomewhat to explain that about the High places, Nevertheleſſe the people did ſacrifice in the high places, yet to the Lord onelyonly. Now what theſe High places were where they thus ſacrificed, may be known by comparing Scriptures: namely, ſuch places where they had wont in a manner to ſacrifice to the Lord, before the Temple was built by Solomon, where God allowed his people to ſacrifice before, but after that was built, it became unlawfull to them, and ſinfull, as expreſsly forbidden of God. They had formerly an High place at Ramah, in the Land of Zuph, in the Tribe of Ephraim, called one of the two Ramah's of Zuphim, in Mount Ephraim, to diſtinguiſh it from that in Benjamins Tribe; compare 1 Sam. 1. 1. and Chap. 9. 5. 6. 11. 12. there was another High place, where then alſo they lawfully ſacrificed, in Gibeah of Benjamin, for which ſee and compare 1 Sam. 10. 5. 12. 13. 14. 26. Gibeah, Sauls home, verſ. 26. even where his Unkle with whom he lived, dwelt, verſ. 14. is the Altar where the high place was, verſ. 13. Another, and the great High place, was at Gibeon, where alſo the acceptable ſacrifice was offered, 1 Kings 3. 4. Not to mention other places of like uſe for ſacrifice then, as Gilgal, &c. 1 Sam. 11. 15. but the reaſon of that uſe of High places then allowed of, is given 1 Kings 3. 2. only the people ſacrificed in High places, becauſe untill thoſe dayes there was no houſe built to the Name of the Lord: but after ſuch a place ſhould be built, where God ſhould place his Name, as was the Temple at Jeruſalem (as 1 Kings 8. 29. ſhewes) It was unlawfull, and a breach of rule, in point of Religion and worſhip of God, to ſacrifice elſewhere, as it was long before charged in reference to that time, Deut. 12. 11, 12, 13, 14. Offer not thy Burnt-offrings in every place which thou ſeeſt, but at the place which the Lord ſhall chooſe, &c. Hence God ſaith of Solomons Temple, I have choſen this place for my ſelf, for an houſe of ſacrifice, p. 912 Chro. 7. 12. Hence alſo after the Temple was built, all former places for their religious uſe, ſuch as Bethel, Gilgal, &c. muſt not be ſought to, Amos 5. 5. And it is in a judiciall way, and wrathfull irony, that God in Amos 4. 4, 5. ſaith, Come to Bethel and tranſgreſſe, at Gilgal multiply tranſgreſſion, and bring your ſacrifices every morning, and offer a ſacrifice with leaven, and proclaim and publiſh the free offrings, for this liketh you, O yee Children of Iſrael, ſaith the Lord.

Jehoſaphat then a good Prince, yet leaveth the people to their former liberty of the corrupt uſe of thoſe High places, not as for Idols, that was too groſſe, he would never have born that (nay, 2 Chron. 19. 3. He took away the Groves out of the Land) but as for ſacrifice to the Lord, onelyonly as in Manaſſes time, after his repentance, they had the like liberty. Yea but the people might well enough in conſcience, though erring, doe thus much; the places were in Samuels time, and others after him, yea in the beginning of Solomons time, of good uſe, and God had there accepted ſacrifice, Ieruſalem was far off, they could not be at it morning by morning, as they deſired. Compare 1 Kings 12. 28. and Amos 4. 4, 5. Yea but the Iſraelites might abuſe that to Ieroboams Calves: Anſ: Be it ſo, but they of Iudah, in their High places, ſacrificed to the Lord onelyonly, 2 Chron. 33. 17. and ſo long, will not God accept it? They thought he would. Yea but as ſmall as this corruption might ſeem to be, and as much as they might in conſcience plead for it, it was a corruption in worſhip, croſſe to rules before mentioned, and that they were ſo left to this their liberty, it was Gods juſt hand upon them, as 2 Chron. 20. 33. becauſe they had not prepared their hearts to the God of their Fathers, they were ſecurely ſlight in his worſhip, looſe hearted to God-wards, not cordiall and intire to him, and thence they have their deſires and minds in it; their very godly power, that was in many reſpects zealous for God, yet herein through Gods diſpleaſure againſt them for their unheartedneſſe, ſhall leave them to their own liberty. It is in judgement, if they are ſuffered to ſacrifice in ſuch forbidden places, and left to have their own minds therein, & much more, when men have their owne likings in groſſer corruptions, in worſhip through the unfaithfulneſſe of their Civil Rulers, as they of Iſrael had, in Bethel and Gilgal, in the times of Ieroboams ſucceſſors. It was Gods judgement upon them for their ſins, as Amos 4. 4, 5. Goe (ſaith God, in judgement againſt them) to Bethel and tranſgreſſe, and at Gilgal multiply tranſgerſſion, and bring your ſacrifices every morning, &c. for this liketh you O yee children of Iſrael, ſaith the p. 92Lord God. One would now think that none that had a heart awfull of Gods diſpleaſure, ſhould ever plead for ſuch a ſad judgement of God, upon themſelves, or others, as to be left to Princes or Rulers, to have their own likings in corruptions of Religion.

R. 5. The Toleration mentioned would make Chriſtian Rulers not to be for Chriſt, but in that reſpect to be againſt him; Ergo not to be permitted by them; the Conſequence will not be denyed, unleſſe any make nothing of that ſin, not to be for Chriſt, but againſt him. The Antecedent is evident in that ſuch a Toleration would make ſuch Rulers, in their place, not to be for one chief end of his coming, which was to deſtroy the works of the Devil, and ergo not for him. The Conſequence is undeniable, becauſe if therein not for ſo chief an end of his coming, then not for him: The Antecedent is evident: as that ſuch Toleration of ſuch errors, and corruptions in Religion, ſo held out, is a like Toleration of the works of the Devil, and ergo not a diſſolution and deſtruction of them; the Conſequence is evident, becauſe ſuch a Toleration of the works of the Devil, giveth full ſcope and liberty to them, to have their deviliſh operations and energy, cheriſheth them, ſuffereth them to ſpread, and to gather ſtrength in parties, which thereby come to ſide with them, to ſtand and plead for them, to deſpiſe all the Miniſters ſhall ſpeak againſt them, &c. which none will ſay is a way to diſſolve enervate or deſtroy thoſe works of the devil. Becauſe ſentence againſt an evill work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil, Eccl. 8. 11. The Antecedent is evident, namely, that ſuch a Toleration of ſuch errors, &c. is in like ſort a Toleration of the works of the Devil, becauſe erroneous doctrines, &c. are hammered, forged, and generated by the Devil, they are ſome of thoſe lyes of which he is father, Iohn 8. 44. thoſe doctrinall lyes, 1 Tim. 4. 2. are Doctrines of Devils, verſ. 1. thoſe unclean Frogs are ſpit out of the mouth of the Dragon, Revel. 16. 13, 14. nor is this true only of groſſer errours, in fundamentalls, but all, even leſſer errours, delivered about meats and marriage, theſe are of the Devil, 1 Tim. 4. 1, 2, 3. Among thoſe doctrinall lyes, or doctrines of devils, forbidding to marry, and to abſtain from meats, are the onelyonly Inſtances; if it had been ſaid, forbidding to believe Jeſus Chriſt to be come in the fleſh, or to be very God, and very man, or God and man in one perſon, or to be our onelyonly Mediatour, &c. this had not been ſo much, but to inſtance in ſuch petty errours, as the world would think them as doctrines of the devil, is the more observable, p. 93to ſtirre up to utter defiance of all manner of errours; ſeeing men uſe to ſay they defye the Devill.

R. 6. Such a toleration, in ſuch ſort, of ſuch things mentioned, is a toleration of that which woundeth a State body, in the very Continuity of it; of that which directly tendeth to breake the peace of ſuch ſocieties (of which the regulate Magiſtrate is the preſervour) and of that which breaketh the very Hedge and walls of a State; ergo is not to be yeelded by them, the conſequence that if ſuch a toleration letteth in ſo much miſchife, it is not to be yeilded to, by godly regulated Rulers, none will deny, unleſſe they would have them knowingly, to concurre, contrary to their duty and place, to ſuch ſtate miſchiefs: the Antecedent is proved in all the three parts of it (which might have been ſeven arguments) the firſt branch is evident: becauſe ſuch corrupt doctrines, ſo let alone, doe mingle, corrode, and what in them lyeth, enervate ſound doctrine, pure religion, the Covenant of God held forth to, and by ſuch a religious polity, which are the very ligaments of a Chriſtian State: hence ſo oppoſed by wicked rulers and people, becauſe as coards and bonds, Pſal. 2. 1, 2. 3. thence Jeruſalem, by theſe eſpecially, becometh a City ſo compacted, Pſal. 122. 1, 2, 3. Now theſe veines and Arteries of ſuch a religious body politique, which ſhould and would convey vigour and ſpirits, and good every way, doe theſe poiſons and venoms of Aſps exceedingly injure. Eſay 59. 5. that which eateth of their cockatrice eggs dyeth, 2 Tim. 2. 17. their word will eat, as doth a canker, and verſ. 16. they will increaſe to more ungodlineſſe; wherefore no wonder that Paul chargeth Timothy, to doe what in him lay, to ſtay them, foreign reſtraine them,

The ſecond branch is as evident: that it is a toleration of that, which tendeth to break the peace, &c. for errours and ſuch like corruptions in religion, trouble the Churches which are the choiceſt ſocieties in that polity; hence that Gal. 5. 10. 12. I would to God they were cut off which trouble you, ſpeaking of ſeducers; and Acts 20. 30. they draw away, or rent away as members from the body, diſciples after them; hence that reaſoning of Paul, 1 Cor. 11. 18. I hear there are diviſions (foreign) ſchiſmes amongſt you; which he proveth verſ. 19. thus; For there muſt needs be hereſies amongſt you, &c. as if the one is a neceſſary cauſe of the other; where there are hereſies amongſt Church-Members, there will be Schiſmes. True it is, Churches have their wayes of healing ſuch evills in their p. 94members, as they have to heale other ſcandalous evills in them, as drunkenneſſe, lying, &c. but that hinders not Gods civill ordinance of the Magiſtrates coercive power alſo, more in the one, then in the other, yea, errours and hereſies are wont to breed troubles and diviſions in civill ſocieties. Hence thoſe ſeducers and their followers, who turne the grace of God into wantonneſſe, Jude 4. and are filthy dreamers, verſ. 8. are branded for ſeditious perſons in Common-wealths: even ſuch as come juſtly to periſh, as ſometimes ſeditious Corah did, verſ. 11. periſh in the gain-ſaying of Core. Hence thoſe black brands of ſeducers, who have a forme of godlineſs; that they are traitourous, heady, high-minded, truce-breakers, falſe accuſers, fierce &c. making their times perilous, 2 Tim. 3. 1. 3, 4, 5. and that he ſpeaketh that of ſeducers, verſ. 6, 7, 8, 9, 13. declare: Hence thoſe alſo in Jude are branded for murmurers and complainers, Jude 16. ever and anon quarrelling againſt matters in Church and State, 1 ſo Tim. 6. 3, 4. the very fruits of falſe doctrines are reckoned to be envy, ſtrifes, railings, evill ſurmiſes, and perverſe diſputes, and as that Apoſtle reckoneth thoſe fruits of the fleſh, Gal. 5. 19. as concomitants: ſo doubtleſſe, by purety of proportion, thoſe adjoyned, v. 26. contentions, ſeditions Hereſies &c. thoſe Antichriſtian ſeducers Revel. 16. 13, 14. are perſons of turbulent ſpirits in civill ſtates, ſtirring up to warres and the like; that Impoſtor and ſeducer Theudas mentioned Acts 5. as a murtherer and ſeditious perſon. Hiſtories ancient and moderne are full of examples of this nature: of perſons of corrupt Principles in religion, becoming movers and Abettors of civil Seditions.

The third branch: that it is a toleration of that which breaketh religious States hedges and walls, &c. appeareth: that hedge Job. 1. 10. Zech. 2. 4. 5.Job 1:10Zech 2:4Zech 2:5and wall of fire of Gods gracious protecting providence over ſuch a State, is undermined by ſuch things. As Adam was naked in that reſpect, Gen. 3. 10. ſo was the State of corrupted Iſrael naked, Exod. 32. 25. before their Idolatry was puniſhed, Moſes ſaw that they were naked, and as a meanes of recovery of their wonted covering, he commandeth the civill execution of Juſtice upon ſome, for terrour to all the reſt, verſ. 26, 27. thoſe fox-like falſe Prophets (Ezek. 13. 4, 5.) let alone, did ſpoile the vines, and break the hedges: and ſaith God, both to Church and State Rulers, Yee have not gone up into the gap, neither made up the hedge, for the houſe of Iſrael, to ſtand in the battle, in the day of the Lord. Their care ſhould have been to have prevented ſuch breaches thereby, but yet though p. 95the hedge was broken, a gap made, and warre from God prepared againſt them, all might have done well enough, had not State and Church Officers both, been too indulgent and remiſſe, in puniſhing the cauſes of ſuch miſchiefs. Hence alſo, when ſuch corruptions in Miniſtry and Worſhip mentioned Ezek. 22. 26, 27. are let alone, verſe 30. we read of a gap made, and no man of Authority, being found to make it up for the Land, that God ſhould not deſtroy it: Therefore ſaith God (verſ. 31.) I have poured out 1 Kings 11. 1, 2, 3, 4, 5, 6. &c.1 Kgs 11:11 Kgs 11:21 Kgs 11:31 Kgs 11:41 Kgs 11:51 Kgs 11:6mine Indignation upon them. Corruptions in religion connived at, and too much countenanced by Solomon, in his wives, rent that Kingdome in pieces; whence, by puniſhing ſuch corruptions in religion, evill is ſaid to be put away from Iſrael, Deut. 17. 2. 3. 7. as if otherwiſe, Iſrael had been expoſed to that evill.

R. 7. Such a toleration of ſuch corruptions, before mentioned, it interpretatively by God himſelfe, a kicking at Religion, and honouring of ſuch, as hold forth, and practiſe thoſe corruptions in religion, above the Lord himſelfe, and therefore undeniably not to be yielded unto, by regulated civill Rulers, the conſequence, none but profane ſpirits will deny; the antecedent is evident by that, 1 Sam. 2. 12. to 16. compared with 23, 24, 25, 29. verſes. It was a corrupt religious cuſtome, to ſnatch out in that ſort, what firſt came to hand, and forcibly to take the fat of the peoples ſacrifices, for the Prieſts uſe: the matter was not fundamentall, nor contrary to the light of nature, but very juſtly offenſive to God and men; ver. 17. Eli is told of all that, as well as of other ſins of his ſons, againſt the ſecond Table: he chideth them a little, as a father, but doth not as he was a Judge (1 Sam. 4. 18. He judged Iſrael forty yeares) puniſh'd them according to their deſerts, he is indulgent, they are let alone, what is Gods cenſure of this, v. 29. Wherefore kick [yee] (not Hophni and Phineas only, but Eli too) at my acrifice and at mine offering &c. and honoureſt thy ſons above me, to make your ſelves fat with the choiceſt of all the offerings of Iſrael; God inſtanceth in this his indulgence, towards his ſons, in that matter of that corrupt religious cuſtome onelyonly; as if that was, as verſ. 17. of moſt heinous guilt before him; the ſin of your young men was great before the Lord, and it is obſervable, ſince there is a purity of proportion. Such Rulers as can be indulgent to g…oſſe errours, and corruptions in religion, in Gods worſhip and ſacrifices, they little regard Gods truth or worſhip, they kick at i…, in Gods account; and if they will needs b… ſoever-tender of ſuch as are not fit objects p. 96of their tenderneſſe, they ſhew little tenderneſſe of Gods name, truth worſhip or honour; they it ſeemeth more regard them, and their eaſe &c. then God [thou honoureſt thy ſons above me] now who would be ſo thought of by the Lord.

R. 8. Such a toleration of ſuch evills mentioned, cauſeth the very evills themſelves to be charged upon Rulers, and bringeth the wrath of God upon them alſo: ergo not to be yielded to, by any godly wiſe Rulers; the conſequence, none, not prodigall of Rulers welfare, will deny. The Antecedent appeareth. Solomon is ſaid to goe after Aſhteroth, &c. which as its thought, was onelyonly in reſpect of his connivence at, and countenancing of ſuch abominations in his wives. To be ſure; God guided Nehemiah, to contend with the Rulers, for thoſe corruptions, in neglect of the Miniſtry of their Sabbath duty, Nehem. 13. 10, 11, 12. 16, 17, 18. compared, as if, that where ſuch things were, and not ſeaſonably and ſuitably reſtrained, and puniſhed by them, thoſe became their ſins; hence that indulgent Judge Eli is put in: yee have made your ſelves fat with the chiefe of the ſacrifices, 1 Sam, 2. 29. yea but verſe 12, 13, 14, 15, 16. with 17. It is ſaid to be the young mens, his ſons ſin.

Anſw. True, but laid upon him too, who ſhould have redreſſed it, but did not, and hence he alſo is puniſhed, as the ſequel, verſ. 30, 31. &c. ſhewerh; ſo in theſe careleſſe ſheapheards, the wandrings and evills of their ſheep, loſt thorough their neglect, of ſeaſonable prevention thereof, are charged upon them, Ezek. 34. 10. I will require my ſheep at the ſheapheards hands, ſaith the Lord. Obſervable is that place in Hoſea 5. 10. compared with chap. 1. 1. The Princes of Judah were like them, that removed the bound: wherefore I will poure out my wrath upon them like water; not alone Ahaz who did groſly tranſgreſſe, in bringing in another altar for offerings then God had oppointed,, 2 Kings 16. 15. 16. &c. but more [Princes] of Judah ſaith Hoſea, were ſuch. Now chap. 1. 1. he propheſied in the dayes of Ʋzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah; as for Hezekiah, he was rather exact in point of Reformation, yea, even of what other Princes before him had omitted in theirs, 2 Kings 18. 3, 4. 2 Chron. 29. 30, 31. It muſt then fall upon Jotham and Ʋzziah, one or both, ſince Princes of Judah were as thoſe that brake their bounds, even in Hoſea's time; but how was Jotham ſuch a one, in matters of Religion, of whom that is teſtified, 2 Chron. 27. 2. 6. He became mighty, becauſe he prepared his p. 97wayes before the Lord his God. and verſ. 2. he did that which was right in Gods ſight, as his Father Ʋzziah had done. Anſw. The people did yet corruptly, (namely in matters of God) which he ſuffering, the blame thereof is laid upon him, as one blemiſh in him: and 2 King. 15. 34, 35. this corruption in the people is mentioned more clearly, ſpeaking of Jothams reigne: its ſaid, and he did that which was right in Gods ſight, as his Fath… Ʋzziah had done, what then was his blemiſh?

Anſ. Howbeit …e high places were not removed: the people ſacrificed and burnt inc…e ſtill in the high places; not to Idols, that aſſuredly he would never have indured in them: but as 2 Chron. 33. 17. to the Lord onelyonly, not in Id…latrou… high places but in ſuch, which were formerly devoted to God, and of acceptable uſe: as Rama, Gibea, Gilgal, Gibeon, &c. which the people might in both reſpects thinke well of; but being let alone, and connived at in th…e, its charged upon Jotham, and ſo upon Ʋzziah before him, 2 Kings 15. 34. and though they were but as thoſe that brake the bounds, and did not themſelves ſo directly ſet up falſe or corrupt worſhip, but ſuffer a little way in others: therefore ſaith Hoſea from God, as in their times ſtill to come: I will poure out (not I have poured out upon others) upon them my wrath like water.

R. 9. Such a Toleration of ſuch evils, which make men abhor Religion, and ſpeak evill of the way of truth, by reaſon of them, yea which are in ordinary way deſtructions and ruine to ſuch as obſtinately perſiſt in them, ergo, not to be yielded to, by Regulated Civill Authority. The Conſequence will not be denyed, unleſſe ſuch Rulers ſhould bear ſuch Abhorring to come upon Religion, or ſcandall to Gods truth and way, or ruine to their ſubjects. The Antecedent appeareth by that inſtance in thoſe corruptions connived at in Elies Sons, which made men abhor the Lords Offring, 1 Sam. 2. 17. and by that, 2 Pet. 2. 1▪ 2 3. ſpeaking of Hereſies, verſ. 1. he addeth, And many ſhall follow their pernicious wayes (or deſtructions) by reaſon of whom the way of truth ſhall be evill ſpoken of, or blaſphemed.

R. 10. Such a Toleration of ſuch like corruptions in matters of Religion, in ſuch as ſo pertinaciouſly hold them forth, is a like Toleration of ſuch who ſpoile the Vines under ſuch Rulers charge: of Wolves which ſpare not the Flock over which they are politicall Shepheards: of ſpirituall Sorcerers be witching them: of ſo many Jezabels, which ſeduce their people, Ergo not to be allowed, or yielded to by Regulated Rulers. The Conſequence is evident, unleſſe p. 98any would have ſuch Rulers to be ſo unfaithfull in their charge, or careleſſe of their duty, reſpecting their people. The Antecedent is grounded upon Scripture; they are Foxes ſpoiling the Vines, and rather to be taken downe by civill officers of a profeſſing State, then Cantic. 1. 2. 16.Song 1:2Song 1:16let alone in that way of ſpoiling, ſo are they ſuch Wolves, not ſparing the Flock, of the Churches, which are alſo politically under their care, Acts 20. 30. with Ezek. 34. 8. 10. before explained; ſo are they Sorcerers, Revel. 22. 15. Without are Sorcerers, 2 Tim. 3. 13. Evill men foreign. and inchanters, ſuch as can by ſleights of the Devil, deceive the eye, hence that of ſuch Gal. 3. 1. Who hath bewitched you, that you ſhould not obey the truth. They are alſo as Jezabell, whom God will puniſh; if men faile in their duty, Revel. 2. 20, 21, 22, 23. and ſay the Church in a Church way, was to cenſure ſuch; yet that hindereth not the diſcharge of the Magiſtrates duty, in politicall puniſhing ſuch as are ſo injurious to Church ſocieties, yea and the State alſo, of which he hath a politicall charge; as of old, Jehu a chief Magiſtrate, did politically puniſh Jezabell, who was inſtrumentall in the ſpirituall whoredome of the religious State of Iſrael, and therefore called, her whoredomes and witchcrafts, 2 Kings 9. 22. of whoſe puniſhment by Jehu's command, read verſ. 33.

That which is mainly objected againſt what we have now ſayd, is, Object. that a Chriſtian being bound to attend and follow the dictates of his conſcience, yea though erring, yet he not knowing ſo much, it is to him as rightly guided, and he that would out of any reſpect whatſoever, croſſe the ſuggeſtions of his conſcience, when he at leaſt ſuppoſeth it ſpeaketh right, though really it doe not; would as well croſſe it when it doth ſuggeſt that which is right and truth. Now therefore being bound to follow the ſuggeſtions of his owne Conſcience, if man may reſtrain and puniſh him for this, though really he doe follow his conſcience in any way of errour, then man may reſtrain Chriſtians from doing their duty, yea and puniſh them for ſo doing; yea ſince a Chriſtian ſinneth, when he doth or holdeth any thing croſſe to his conſcience, though erring: Now muſt a Chriſtian be puniſhed for not ſinning, or becauſe in not forbearing to doe or hold ſomething againſt his conſcience, he would not ſin? And ſhould he not in ſuch a caſe rather be left to the liberty of his conſcience, and of what his conſcience doth ſo dictate?

This Objection being of ſome ſeeming weight, for the better clearing the whole, take theſe Concluſions.

Concl. 1. The higheſt Rule, to which all are in conſcience bound, p. 99is the very Word of God. Conſcience is to a Chriſtian, Regula regulata, and not Regula regulans, which rather is the word; conſcience it ſelfe muſt be ſubject to that: hence it is made the naturall mans ſin, that it is otherwiſe with him, Rom. 8. 7. The carnall mind is not ſubject to the Law of God, nor indeed can be. Hence is it that God layeth Commands upon Conſcience alſo, Mark 12. 30. the whole ſoule, heart and mind of man, muſt love the Lord, or is by duty bound in its way to expreſſe deareſt, higheſt reſpect to him, even by its reſpect to Gods Commandements, in its way, 1 John 5. 3. This is love, that we keep his Commandements: Otherwiſe love ſimply and ſtrictly conſidered, is not appliable to the whole ſoule and mind, but is an affection of the will onelyonly. Now if all the ſoule, minde, and heart muſt doe thus, the conſcience too, which is one faculty thereof. Hence the Law is called ſpirituall, as reaching the ſins of the Spirit, the mind and conſcience, &c. of man alſo, and enjoyning the Spirit its duty, as well as the body and outward man: Hence that writing of Gods Law in his peoples hearts and minds, to be a Soveraigne commanding Law therein.

Concl. 2. Whatſoever therefore is really contrary to the very Word of God, it muſt needs be ſinfull to him that doth it, as having the form of ſin in it. Sin is (formally) foreign, the tranſgreſſion of the Law, or Word of God; yea albeit the conſcience of him, who holdeth or practiceth that Anomie in doctrine or life, doth thorough errour, tell him, that it is good and according to the Law or word, for no Creature, and ſo not conſcience it ſelfe by its dictates, can make that which is formally, ſimply, and in its ſelfe ſinfull, to be other then ſinfull: yea albeit a man ſhould come afterwards to ſee, and bewaile his errour, and evill, yet the ſin is ſtill in it ſelfe and nature, a ſin, although God in Chriſt, will not impute it to penitent beleivers in Chriſt. Hence expiation of old, made by blood, for ſuch breaches of Gods Commands, when yet the party did not think that they had been ſins, Levit. 5. 17, 18. When a ſoul ſinneth, and doth in any of thoſe what is forbidden by Gods Commandements [though he wiſt it not] yet he is guilty. Hence Confeſſion made by penitent Saints, of ſins, as ſins, which yet they did out of conſcience and judgement, as duty, Acts 26. 9, 10, 11. I verily thought I ought to doe many things contrary to the Name of Jeſus of Nazareth, which thing I alſo did, &c. And being exceeding mad, I perſecuted the Saints, &c. He ſaith it was really in his heart, as duty to him, yet confeſſeth, that it was in deed, and before God, his exceeding madneſſe.

p. 100Concl. 3. Each ones conſcience therefore is bound to ſuggeſt, that to be held, profeſſed, or practiced, and that onelyonly, which the very written word of God, doth really hold forth, to be ſo held, profeſſed, or practiced, and to deter from whatſoever is really contrary to the word, and to that onelyonly; elſe conſcience doth not expreſſe its boundleſſe reſpects and love to God, which is the firſt and great Commandement of God, Mark 12. 30.

Concl. 4. Each Chriſtian is bound to hearken to the voyce of Conſcience, thus ſpeaking and ſuggeſting the mind of God, not alone, as that is the word which conſcience doth ſpeak, but as it is the voyce of conſcience, ſo ſpeaking from God. Hence it becometh ſin, if what we doe be not from a good conſciences perſwaſions, grounded upon the very Word of God, the rule and object of Faith, Rom. 14. 23. Whatſoever is not of Faith, is ſin, or that which is not grounded upon the Word, which is Faith in the object, and ſuitable perſwaſion built upon the Word, which is Faith in the ſubject, it is ſin.

Concl. 5. Neither Conſcience it ſelfe ſimply conſidered, nor the directing, inſtigating, and perſwading acts of conſcience, in themſelves nakedly conſidered, without reſpect to the Word of God, and their conformity thereunto, are an immediate rule approved of God, for Chriſtians to regulate their apprehenſions, or actions thereby; for to make that ſuch a rule of Gods approving, were either,

1. To ſuppoſe the dictates of Conſcience to be infalliable, whereas Conſcience in unregenerate ones (ſuch as Hypocrites are) is wholly defiled, Their minde and conſcience is defiled, Tit. 1. 15. And in the Regenerate, it is in part corrupted, and hath a law of ſin in it, as well as any other faculty, Rom. 7. 14. 23. Paul a Regenerate man, ſaith, I am carnall, ſold under ſin, his whole ſoule alſo as far as yet carnall, was ſold under ſin; and the heart taken for the conſcience, will be ſhewing it ſelfe, in it ſelfe, wicked and deceitfull in ſuch dictates, Jer. 17. 9. What godly perſon findeth not this guilefull dealing of Conſcience it ſelfe, ſo far as unregenerate; that it will be accuſing when it ſhould excuſe, and excuſing when it ſhould accuſe. Whence that of David, chiding his ſoule for ſuch like evills, Pſal. 42. 5. Why art thou caſt downe O my ſoule? and why art thou ſo diſquieted within me? &c.

Or 2. This at leaſt were to ſuppoſe Conſcience to be fallible (as what other thing can be ſuppoſed of it, as in part unregenerate in the beſt here on earth) Now if ſo, then 1 it is to ſuppoſe, that God p. 101ſhould ſet up to his people a fallible, deceitfull rule. 2. It is to make God the Author of Confuſion in Religion: ſince diverſe perſons conſciences, being diverſly led, become diverſe rules, yea (according to that ſuppoſition) approved rules of God: yea then there are approved contradictory rules in Religion: As that no Saints are to be worſhipped with Religious worſhip, according to ſome Chriſtians Conſciences who are Proteſtants: and that Saints are to be ſo worſhipped, according to other Chriſtians conſciences, who are popiſh, that the Lords day is of Divine inſtitution, according to ſome, and that it is not of Divine inſtitution, according to other Chriſtians conſciences. 3. It is to make God the Author and allower of rules, requiring palpable breach of his owne ſacred infallible rules, as Fornication, Heretique-King-killing, plurality of Wives, living without any proper calling, refuſall and neglect of publique and private worſhip of God: ſince the conſciences of too many Chriſtians dictate theſe as meet and lawfull, although the word of God ſpeak the contrary. 4. It is to make God himſelfe to acquit the moſt horrid blaſphemies and hereſies, and other penaticall enormities in Religions of any guilt, ſuppoſing they are, as too often they are, and the objection ſuppoſeth them to be, the dictates of Conſcience, though erring: for then according to this ſuppoſall, they are made to be according to Gods rule, and ſo not irregularities, not ſins. 5. This were to make God the Author or allower of that, which too often proveth fatall in the iſſue. For be it that ſometimes ſuch evills mentioned, be no other then ſuch as are right in the eyes of a Chriſtians minde, judgement, and conſcience, yet God ſaith, There is a way which ſeemeth right unto a man, but the end thereof are the ways of death, Prov. 11. 12. and 16. 25. 6. This were to cut off all ordinary wayes of conviction and converſion from ſuch as goe aſtray thorough an erring conſcience: For their errours and corrupt wayes being according to conſcience, are by this ſuppoſition according to Gods allowed rule: And would you convert men from following a rule of God? 7. Then in caſe of a more then ordinary converſion from errours and hereſies, and corrupt practices thereof, held in and acted in conſcience formerly, yet are not thoſe errours to be bewailed, or that converſion to be looked at as of grace, ſince before that converſion ſuch walked according to Gods rule (as it's here ſuppoſed) namely conſciences dictates, though erring: the contrary whereunto is evident in the former inſtance of Paul, who Acts 26. 9, 10, 11. confeſſeth that to be his p. 102madneſſe, and 1 Tim. 1. 13, 14, 15. magnifieth Gods rich grace, as ſhewed in his converſion. 8. Then perſons dying for the maintenance of the moſt horrid blaſphemies, which an Arrian and popiſh conſcience, may hold unto the death, they dye for Righteouſneſſe ſake, as following (as is here ſuppoſed) an allowed Rule of God, conſcience. 9. Then corrupted, deſerted chriſtians conſciences, preſſing thorough ſtrength of temptation, to contradictings of what hath formerly been ſpoken effectually to them, and done for their ſouls, are rules of God whereby to conclude their eſtates according to God, and ſo not blameworthy, or to be croſſed or curbed by the Saints, contrary to that, Pſal. 31. 22. where David blameth ſuch like concluſions as raſh and ſinfull; I ſaid in my haſt I am cut off from thy ſight, and Pſal. 116. 1…. I ſaid in my haſt all men are lyars (albeit in a caſe wherein they held forth no other promiſe of God, then formerly himſelfe had beleived and profeſſed, verſ. 10.) To which purpoſe it is that David chideth his ſoule for ſuch like diſquieting thoughts and concluſions, Pſal. 42. 5. Why art thou, O my ſoule, ſo diſquieted within me? If then it appear by theſe reaſons, that the bare dictates of conſcience, without their due and juſt grounding upon the word, are not an approved rule of God, we have what we would; otherwiſe theſe abſurdities muſt needs follow the contrary.

Concl. 6. Albeit there be ſome binding nature in conſcience, though erring, ſo that in that eſtate of conſcience, not to omit a thing in it ſelfe good, from which erring conſcience diſſwadeth, would become to that perſon, an offence againſt conſcience, and a preſent reſolution never to doe ſomething in it ſelfe evill, to which the erring conſcience doth perſwade, would be of the like nature to him, yet may regulated civill Authority, yea they muſt reſtrain and puniſh, both manifeſt neglect of weighty duties, in matters of God or man, required by God, and under God enjoyned by man: and likewiſe evidenced commiſſion of any forbidden evils, both by God and man, committed by the outward man in any ſcandalous manner; and yet therein ſuch Authority doth not reſtrain any from doing, or puniſhing for doing their duty, or for not ſinning, and we ſhall in confirming this Concluſion, Anſwer the weight of the Objection.

Now the Firſt Reaſon hereof is, Becauſe Civill regulated Authority, doth reſtrain and puniſh ſins againſt either Table, not under that notion, as the dictates of Conſcience, which are ſecret, and as p. 103ſuch paſſe mans view, ſcaning or cenſure, but as the outward mans neglect of what God himſelfe immediately, and by his Miniſters, Civill Magiſtrates, mediately, and as the outward mans commiſſion of evills forbidden, firſt by God, and then by Civil Authority, from, and under God, alſo as evils infringing the civill power, and croſſe to the end for which Civill Authorities and ſocieties are appointed: Likewiſe as hurtfull to Civill States, and bringing many miſchiefes upon the ſame, if they are not thus reſtrained and puniſhed.

2. Becauſe, that together with their coerceive Lawes binding to Civil puniſhments, they doe provide for all due means of conviction, of perſons pretending Conſcience for what they either refuſe to doe, or for what they actually doe contrary to God: whether it will appear (at leaſt interpretatively) to them, as well as others, ſuch puniſhable acts of theirs ariſe not from conſcience regulated, but ſtiffned againſt its duty.

Nor 3. Doe ſuch perſons, in ſuch omiſſions or commiſſions, their whole duty, but many wayes contrary to their duty, in regard of ſome of which contrary walkings to their duty, they may be juſtly puniſhed for them. In ſome ſence it is a part of duty to doe nothing againſt conſcience, and to doe what one doth according to conſcience, yet the ſtreſſe and force of that duty lyeth here: becauſe conſcience it ſelfe by duty, is to be ſubject to the word, and bottom all its dictates upon the word, and to attend to all as well as any of the rules of the word; to all which, each man therefore is in conſcience bound to attend: ſo that ſuch erring and corrupted perſons, they doe not their whole, nor doe they their maine duty, in that they doe not therein what is according to the word, but contrary rather to the word, both as requiring firſt ſuch and ſuch duties of them: as for inſtance, to ſwear by the name of God, to goe out to War, and the like, when called to it, under paine of Gods diſpleaſure; and then in a ſecond part, requiring obedience out of conſcience to ſuch or ſuch things, as lawfully required by his Civill Ordinance and Miniſters, even higher Civill powers, and in caſe of doing contrary, leaving them to the dint of his ſword in their hands, Rom. 13. 1, 2, 3, 4, 5. compared. 2. Since in that condition (mentioned) of their erring conſciences, whilſt erring, they offend their conſcience, if they ſhould then reſolve againſt the doing of ſomething in it ſelfe evill, they may and ſhould take a middle courſe rather at preſent; namely, to uſe all the beſt means of p. 104better information of their erring minds, that ſo they may refuſe to act or hold: not where an erring conſcience requireth, or on the other hand, may doe, not what an erring conſcience then forbiddeth, but what the ſame conſcience upon better ſight, ſeeth cauſe to refuſe to doe, or elſe to doe; as in the former inſtances of taking an Oath, going to War (to which we may add) putting away a wife upon a ſlight cauſe, or the like: they will not ſtiffly refuſe an Oath, or to goe for a ſouldier when Authority lawfully requireth it, nor yet forthwith actually doe it, but humbly deſire time and help to be cleared in the lawfulneſſe of it, and afterwards give in their Anſwer, and accordingly ſeriouſly and conſcionably uſing the beſt means, uſually and ordinarily accompanied with the Lords ſpeciall bleſſing, they groundedly doe what is required. So in caſe of ſuch putting away a wife, to which erring conſcience urgeth, they reſolve not wholly to forbear ſuch a thing, but at preſent to ſuſpend, upon deſire of the beſt information, which attained, they forbear now upon a well informed Conſcience, what they durſt not have wholly refuſed in the former ſtate of their erring Conſcience. Now if ſuch perſons, through pride, wilfulneſſe, peremptorineſſe, contempt, falſhood, or falſe conceit, will refuſe the due and reall uſe of ſuch means, and of the ordinary way of God, to help them out of this Labyrinth, they refuſe a manifeſt, knowne duty, and expoſe themſelves the rather to Civil Juſtice.

4. Becauſe, elſe according to the ground work layd in the objection, what horrid outrages, blaſphemies, idolatries, and the like enormities, can ordinarily come under the curb or laſh of Civill Authority. In caſe of murders of a Proteſtant Prince, or perſon, or people, by Papiſts, in whoſe Conſcience they are acts more then ordinary pleaſing to God, and meriting heaven, ſo in caſe of committing of filthineſſe with the wives of others of their Judgements, by perſons of famaliſticall conſciences; or in caſe of ſins which yet are not againſt Natures light, as in Arrians, out of Conſcience denying Jeſus Chriſt to be the Son of God; or in others out of conſcience crying downe all Church Societies, and Ordinances, and from the ſame erring conſcience, peremptorily, yea ſeditiouſly, oppoſing and deſpiſing them, and all Civill Authority which would or doth maintaine the ſame; will you now have them puniſhed for doing their duty, in hearkning to their Conſciences? O… for not ſinning againſt their Conſciences, in not doing thoſe things which they in conſcience ſtand bound to doe. If the Objectors ſay, p. 105yea, God forbid it ſhould be otherwiſe; all Civill and Church peace, and priviledged proprieties, are elſe undermined, if ſuch be not puniſhed, then have they the weight of their owne objection taken off: if they ſay no, none of them may be puniſhed by Civill Authority, but they muſt be left to Gods Judgement, I doubt not, that godly wiſe Rulers are otherwiſe minded, and know and will do their duty therein.

Now let us alſo briefly clear up ſome few Scriptures wreſted againſt the Concluſion.

Object.

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