RIght, Power, and Authority, being matters of Law, cannot be more surely tried or clearly proved then by the Law of God, which is the foundation of all Laws, and most exact form of compendious and methodical writing. As our Saviour saith, Till heaven and earth pass, one Iota or one tittle shall in no wise pass from the Law, Matth. 5.18. Wherefore we must carefully exa­mine and weigh every word, yea the very position and order of every Commandment, and of every part thereof, as very considerable and important; for we never read of any thing which immediatly, and without any instrument, proceeded from God (as did these ten Commandments) but it was most curiously exact and perfect. In the two middle Command­ments, that is, the last of the first Table, and the first of the se­cond, is set down the Commission of the Civil Magistrate, (who is therefore called Keeper of both the Tables) so largely and fully, as if God had more specially purposed to prevent all the cavils of such who will not be under any yoke, not of God him­self, much less of men like themselves, subject to many infir­mities, [Page 2]no not in Civil matters, much less in matters of Religion.

1. Consider, That in this Commandment there is a Power and Authority given to some men over others concerning the keeping of the Sabbath. In the two first clauses the perso­nal observation thereof, both inward and outward, is comman­ded to all in general; but then it is repeated, Thou and thy Son, &c. which must be reasonably understood in some other manner or capacity then before; that is, Thou, not only as thou art a Man, but also as thou art a Father, by causing thy Son to keep it: Neither is it said Father and Son generally, but thy Son, as he is thine and under thy authority and government: And this interpretation is made most evident and necessary by these other words in the same sentence, thy Cattell, which can­not be understood of personal keeping the Sabbath, whereof beasts are not capable; but of an authoritative restraint by o­thers. And I know not any Expositor who doth interpret it otherwise.

2. In whom this Authority is vested. It is not said, Congre­gation or Church, but Son, which relates to Parents, who in the next Commandment are named for all other superiors, as the first and most naturall Authority among men: And yet though God thought it sufficient in the fifth Commondment to name them only, here he enlargeth and addeth, thy Manservant, &c. which referreth also to Masters. And lastly, the Stranger that is within thy gates, that is, of thy Towns or Cities, ac­cording to the common acception of gates in Scripture: yea Strangers as well as Natives so far as they are under thy au­thority. And so did Nehemiah as a Civil Magistrate restrain both Jews and Strangers from breaking the Sabbath by shutting up the gates of Jerusalem, Neh. 13.19. Thus we have all kindes of secular Authority particularly described, Natural as Fathers, Domestical as Masters, and Political as Magistrates; and every one of them impowred with this Power in a matter of Religion.

3. What kind of Power the Magistrate hath. In the first clause, [Page 3] Remember the Sabbath day to keep it holy: The inward sanctification thereof is commanded, which is expressed by that phrase, Keep it holy: but when it proceedeth to the Magistrates Commission it is thus penned, In it thou shalt not do any work, Thou, nor thȳ Son, &c. which speaks only of an out­ward restraint in order to the inward sanctification thereof. And this outward restraint implies also an outward conformity to the duties of the Sabbath in all that are capable thereof, ac­cording to the general Rule that a Negative Commandment alwayes implies the Affirmative, and so convertibly.

Observe hence, That as God only hath authority over the Conscience and Spirit or inward Man, so Magistrates, Masters and Parents, as Gods Vicegerents, have authority over the outward man: and though God only can give Grace, yet the Magistrate must go as far as he can, and leave the rest to God and his Grace: otherwise all other Ordinances of God, as Preaching, Sacraments, Prayer, yea the Sabbath it self, should by the same reason be laid aside, because they cannot conferre Grace: But as God hath appointed them to be the ordinary waies wherein we should expect his Spirit and the gracious in­fluences thereof, so here, after he had said, Remember the Sabbath day to keep it holy, he addeth, as in order thereun­to, In it thou shalt not do any work, Thou, nor thy Son, &c. For as inward worship is the End, so outward is the means tending thereunto. And the Magistrates care and command is a Mean to bring men to these outward Means. Neither doth the Magstrate otherwise command external worship, but as in order to internal; And how many servants who have been born under irreligious Parents, and afterward transplanted into Re­ligious Families, and ingaged in the outward performance of Religious duties, have blessed God for the same, as the means of their conversion? Yea we all that were born and bred up under the light of the Gospel, or occasionally brought to hear a Sermon, or to any other means, whereby we were converted (which are the externall ingagements of Gods providence, equal [Page 4]in effect to the command of the Magistrate, (for both bring us to the outward means and only prepare us for inward Grace) must acknowledge the same, chiefly when we remember that we ow all this to the Magistrates of former ages, who as Gods Instruments did set up the Light of the Gospel in this Nation. Therefore we may as well argue against all outward means of grace, which God hath appointed, as against the Magistrates command to exercise and use them.

Object. This fourth Commandment being partly ceremoni­all and partly morall, may not this Power of the Civill Magi­strate concerning the Sabbath be rather Ceremoniall then Morall?

Answ. 1. In these words, In it thou shalt not do any work, thou, nor thy son, &c. The personall observation of the Sabbath, and power of the Magistrate concerning it, are so closely and entirely coupled together, that if there be any thing morall in the Commandment, the power of the Magi­strate to see that kept and observed is equally attendant on it: the summ and effect whereof is, that whatsoever the duty com­manded is, Thou shalt not only observe it thy self, but also cause thy Son and all under thee to observe it.

2. As for the Ceremoniall part which was chiefly the seventh day or Jewish Sabbath (as we commonly call it though it were sanctified from the Creation by Gods rest) the Civil Magistrate had power to command the observation thereof while it conti­nued: and if his Authority did extend to instituted worship, not founded on the Law of Nature, nor manifest by the Light of Reason (as it is said, Wherefore the Lord blessed the Sab­bath day and hallowed it, that is, by a positive institution commanded and consecrated it) much more doth it extend to other parts of Religion which are founded on the Law of Na­ture, and more manifest by the Light of Reason. Therefore I conceive that the infinite wisedom of God did purposely set down the Power and Authority of the Magistrate in this fourth Commandment, or last of the first Table, both as it concerns [Page 5]a duty of instituted worship wherein his Authority might seem most disputable, and also as it is comprehensive of all the for­mer, for on the Sabbath all other duties of Religion are to be exercised: And as that person, so that Nation which doth most strictly and conscionably observe the Sabbath, hath certainly the greatest power and life of Religion, neither is there any vi­sible character thereof more sure and certain then this. Now if the Magistrate may command the observation of the Sabbath, or a Fast, or day of Thanksgiving upon particular occasions (by the equity of this Commandment, whereby the first Sabbath was instituted upon that great and generall occasion of finishing the Creation, and so consequently the second Sabbath upon that greater occasion of finishing the work of Redemption) then much more may he restrain swearing, superstition, idolatry, de­nying of God, or any of the Persons in the Trinity: and if he may not intermeddle in them, then certainly Fasts and Days of Thanksgiving are unlawfully commanded by the Magistrate, and observed by Ministers and People, because they have more of Institution in them.

Having thus far enquired into the great Charter of the Ma­gistrates Authority, and proof thereof by the very letter of the fourth Commandment, we will now examine the naturall Grounds and Reasons thereof.

1. In respect of God, whose Vicegerents Magistrates are, and are therefore called gods, which is a religious appellation. Now can it be reasonably imagined, that God should give them so large a Commission only for the good of mens bodies and estates, and not of Religion and the Glory of God? Hag. 1.1. Was not the word of the Lord concerning his House directed to Zerubbabel the Governour, as well as to Joshua the High-Priest? and whereas it is commonly said we must leave mat­ters of Religion to God, who will take care of his own, doth not he expresly reprove them for this very thing? ver. 4. that they dwelt in cieled houses and his house lay wast.

2. In respect of the Magistrate himself, and that which is by [Page 6]all acknowledged to be his most proper jurisdiction, the pre­servation of humane society, the bond whereof is Peace and Union: whereas the experience of all ages testifieth that the greatest factions and divisions in the world have been occasion­ed and maintained by dissention in Doctrine and Religion, and strange confusions and innovations caused thereby: Witnesse Mahomet, the Arrians, and others: yea, in Holland it self Bar­nevelt, and the Arminians. It is so contrary to Nature, Reason, and Policy, that there should be any Persons or Actions what­soever allowed in any State under any capacity or notion what­soever, whereof the Supreme Magistrate should not have the Supervision and Regulation, that from the first Creation to this day all Superiours and Magistrates, Jewish, Christian, and Heathen have exercised this power in matters of Religion, being induced thereunto by an absolute necessity and common expe­rience of all man-kind. It is true, some phlegmatick Nations who have little of the Spirit or power of Religion, may endure a Toleration of any, because they practise none; but where there is any zeal or life of Religion, there will be strong oppo­sition and contending against the contrary; yea, where there is such a Toleration granted by the Magistrate, it is in affirmation of his power: for it is by his License, commonly qualified and limited, as he judgeth to be most consistent with the Civil inte­rest: for if no Magistrates can endure that any other should have power of their Subjects Purses or Arms, much lesse of their Consciences, which will command both: and whereas it may be said that when such differences in Religion break forth into Rebellion, then the Magistrate may interpose; I say, he deserves the Title of King Etholred the Unready, who takes no care to prevent and stifle such Plots and Confederacies, which are com­monly like Clouds not seen till they are up.

3. In respect of the People upon whom the storm of all such Tumults and confusions as is aforesaid will fall: and though no such mischief should arise from men, yet they may suffer many temporall judgements, which God hath threatned against a [Page 7]Land or Nation for other mens vain Oaths, Idolatry, Sabbath-breaking, and the like sins in doctrine and worship: which pri­vate men cannot prevent, but only the Magistrate: whom it therefore concerns by preventing such sins, to prevent the ruine of the Nation: and if we consult the Scripture, we shall find greater temporal judgements denounced, and more often inflict­ed, for sins against the first Table, then for sins against the second Table.

4. In regard of the Church it self, which certainly may need the help of Magistrates, who are therefore called Nursing Fa­thers and Nursing Mothers, whose office is not to leave the child to it self, but to take care of it, and nourish it: and as they are called Nurses, so Fathers and Mothers, not Servants, for if the Magistrate intermedle, it must be as a Magistrate and Superior, with that power and authority wherewith God hath invested him. I confes the Gates of hell cannot prevail against the Church, much lesse men who sit in the Gates; and in the Primitive times this did m [...]nifestly appear, when the power of the Spirit of God did prevail against all the power and persecution of men; yet if when the Churches had rest from persecution they were edified and multiplied, Act. 9.31. how much more may the power and assi­stance of the Civil Magistrate conduce thereunto: as it did in the times of David, Hezekiah Josiah, &c. yea, there is none I suppose so foolish but would gladly have the Magistrate to maintain and defend their Church and the Orders thereof: but the only Question is whether he shall do it as a Servant (which is against the nature of his Office) to act for them as they shall prescribe: or according to his office to supervise and regulate them, which is the only thing they oppose. But if there be any benefit which may redound to the Church by the power of the Magistrate, as certainly there is very much, can we reaso­nably imagine that God hath not given it to this end to promote Religion and the salvation of mens souls, as well as to preserve outward peace and safety? and it is confessed by both sides that the Ecclesiasticall Jurisdiction doth not reach [Page 8]to any outward compulsion, nor farther then Reproof and spiri­tuall Censures, whereas it may need more. I shall speak nothing concerning the maintenance of Ministers, though I fear the greater part of the people would rather chuse never to hear a Sermon, then be at the charge of a voluntary contribution: but certainly one half of the Ministers work is acted and prepared by the Ciuil Power of Magistrates, Masters, and Parents, in Catechising of young Children, who are the Seminary of Mankind, both in Church and State, and in bringing them, and Servants, and the whole people generally to the outward Ordinances, not only by Perswasion, but by Command, and a generall Example, the effect of a generall Law, and hedging in their way with thorns; who otherwise if they were left to them­selves would probably be as loose and prophane as they who have been constantly bred up in profane and Popish Families or Nations. Also in regard of extraordinary occasions, which only the Civil Power can govern and rectifie. As for example, if any sons of Belial should by tumultuous noise and exclamati­ons, or any such waies, which are not otherwise actionable or remediable by Civil Laws, disturb their publik or private meetings: or if any should now set up among us an idolatrous Image of Jupiter or Baal, it being a thing wherein by Law he hath a Civil propriety, none but the publike Magistrate can cause it to be removed or defaced: and innumerable such cases may be put, which for brevity I omit.

Now to clear the way before us, I shall adde some few distin­ctions.

1. The Civil Magistrate hath an extrinsecall but not an in­trinsecall Power in matters of Religion, that is, though he can­not officiate as a Minister, yet he may command and supervise, and cause the Minister to do his duty, as a Magistrate. As a Fa­ther, though he cannot give suck to the child, yet he may com­mand and supervise, and cause the Mother or Nurse to do it.

2. There may be a Lawfull Generall Authority, where yet there is a particular mal-administration and mis-application [Page 9]thereof, which doth not avoid the lawfulnesse of the Ge­nerall Authority. As a Judge hath a lawfull Generall Authori­ty to judge all cases brought before him which are within his Conisance and Commission: but he may mal-administer and mis-apply it by a particular wrong Judgement through igno­rance or corruption, which yet doth not avoid his Generall Au­thority, but that must necessarily be allowed even in such particular cases, and his Judgement must stand till it can be lawfully reversed; which must not be by the private person wronged; for then he should be his own Judge: and every man who sues at Law doth presume that the right is on his fide: which if the Judg doth not judge accordingly, as he cannot pos­sibly do for both, then by such plea of mal-administration and particular wrong Judgement, every Judgement will necessarily be avoided, and the very office of a Judge become vain and inef­fectuall.

3. In such cases there is required an outward submission, which some call a Passive obedience, and some deny it to be any obe­dience. It is true it is no obedience to the Law of God, or to any thing which obligeth the Conscience: for if a man could be content to undergoe the curse, and suffer hell for sin, yet this is no obedience to the Law of God: but it is otherwise in those things which concern only the outward man. As if I am bound in a penall Obligation to do such a thing: if I either do the thing, or pay the penalty, I satisfie and fully discharge the Bond, one way or other: but call it an outward submission, cer­tainly we should allow this to the Magistrate, or at least an a­voiding and lawfull escape, without any opposition or rebellion, where we cannot yeeld an active obedience. And I wonder why they who so much plead the example and rule of the Apostles in obeying God rather then men in acting, should not also ob­serve their example and rule in suffering? for the Law of God doth not contradict it self, but every private man may perform his duty, and yet not resist the power of the Magistrate: either by obeying actively or submitting passively, as is aforesaid:

4. A man may not act against his conscience though errone­ous; and yet he ought to retract his errour, and also to perform his duty; and in the mean time his erroneous conscience is no excuse of his neglect of duty, nor hinderance of the Magistrates command to perform it, for one sin cannot excuse another.

Having thus stated and explicated this one Quere, we will now by it briefly examine the thirty opposite Quere's, not reci­ting them, but referring to the Book.

I. By this fourth Commandment a Christian Magistrate, as Magistrate, hath Power in matters of Religion, and much more as Christian, for he who knows his Masters will is more obliged, not only to do it, but also to promote it. And a Pagan Magistrate is under a double guilt, both of Ignorance and Idolatry: and ther­fore ought both to learn Christ, and also advance him and his Kingdome: And at the day of Judgement he shall be justly jud­ged for not doing both: as on the contrary if he persecute the Church of God though he may think he doth God good ser­vice, yet this shall not justifie him, but he shall be condemned both for his evil conscience, and for his evil practice, though ac­cording to that conscience.

II. By this fourth Commandment the Magistrates Authority extendeth as well to instituted worship as to that which is accor­ding to the light of nature.

III. By this fourth Commandment the Magistrate hath this generall lawfull Authority in matters of Religion, and not only by consent of the Nation, which though he abuse by his mal­administration, yet his abuse thereof doth not make the Ordi­nance of God to be of no effect: for then also the same argu­ment would beat down his Civil Authority and Magistracy it self: which is the end to which this opinion leades. And though Mahometans or others should be hardened in their way by the Example of Christian Magistrates, yet it is no better an argu­ment against their Authority, then it is against the Gospel it self; to say it hardneth most men where it is preached: for to all who are not converted by it, which are the greatest part, it [Page 11]the savour of death unto death. Let no man therefore be wiser then God; nor say of his Law or Gospel, as Alphonsus King of Aragon did most presumptuously of the Creation, That if he had stood by Gods elbow when he made the world, he could have contrived it better then God did.

IV. By this fourth Commandment the Power of the Civil Magistrate being an established Ordinance of God, Christ came not to destroy it but fullfill it: and the Parable of the Tares seems to infer no more then the other Parable in the same Cha­pter, Mat, 13.47. Of the Net and Fishes. The scope is, that both wicked and godly must continue together in the world until the day of Judgement; and that a wicked man, because he is per­sonally and generally such, must not be cut off no more then a godly man; nor because he is such, may the godly say he hath no right to his estate, and therefore invade him and spoil him of it: neither ought the Civill Magistrate in any particular case be­fore him acquit and discharge a godly man; because he is per­sonally and generally such, though guilty of that particular sin or crime, and for the same thing condemn a wicked man; which is to respect persons in Judgement: but he ought to judge according to the merits or demerits of the Cause, and not of the Man. And if there be found any actuall sin or crime either in a wicked man or in a godly, these Parables do not hinder the Ci­vil Magistrate from executing Justice and Judgement against either, but rather imply the contrary, that both Tares and Wheat may grow up together until the Harvest, in the generall Crop, though luxuriant Corn, or Weeds, may be gathered up or weeded out in the mean time for the good of the whole.

V. By this fourth Commandment the Power of all Magi­strates both Jews, Christians, and Heathens, is generally esta­blished: So the King of Nineveh proclaimed a Fast, Jon. 3.7. and God approved it, and diverted the Judgement threatned, ver. 10. And if Jewish Magistrates, living under the Mosaicall dispensation, wherein the worship of God was most exactly bounded and limited, might yet lawfully intermedle there­in, [Page 12]may not Christian Magistrates much more?

VI. By this fourth Commandment it appeareth plainly that in Matth. 23.8. Christ doth speak only to his Apostles, and Christians as Christians, and not to civil Magistrates as Magi­strates: and so he distinguisheth, Luke 22.25. The Kings of the Gentiles, or as it is in the original, of Nations, exercise Lordship over them, and they that exercise authority upon them are called Benefactors: but ye shall not be so: Where he saith, that his Apo­stles or any other Ecclesiasticall Officers, shall not, nor may not exercise any outward Power or Lordship, as the Kings and Princes of all Nations do, and may: for he doth not condemn it in them, but rather justifie it, for saith he, They are called Be­nefactors, even by them over whom they so exercise it, be­cause it is for their benefit and the common good of mankind.

VII. By this fourth Commandment Civil Magistracy is established as an Ordinance of God, and so it is called, Rom. 13.2. though the particular designation of Persons and Offices be from men, and so it is called an Ordinance of men, 1 Pet. 2.13. But this is such an Ordinance of men as that it is indeed the great Ordinance of all mankind, That whosoever is the suprem Magistrate should have an universall supervision and power over all under him, to cause them to do their duty both to God and man. And particularly this being the constant Law, usage, and practice of this Nation unto this day; that any one should now stand up against it, and say, It was not the intention of the people of this Nation to grant such a Power to the Magi­strate, is such a Powder-plot as doth at once blow up all Au­thority: the effect thereof being this, that all Laws must be ex­pounded, and States governed, according to every private mans will, fancy and intention.

VIII. By this fourth Commandment the Civil Magistrate hath an Authority in matters of Religion, and by the fifth his power is declared to extend to life and death, as the Apostle expounds it, Eph. 6.3. which are not taken away because Christ would not pray for fire to come down from heaven to consume [Page 13]the Samaritans, nor permit his Disciples being private persons to avenge themselves: much less doth he grant any Commissi­on to resist the Magistrate now under the Gospel. And from this Text the offence being prima facie a civil incivility, in not entertaining Christ who had sent before to make ready for him, it may as well be argued that the Magistrate may not put any offender to death now under the Gospel for any civil crime whatsoever. It may be said of clemency, as of fair weather, It is pity it should do any hurt; but if it do, it is a cruel clemency. Bonis nocet qui parcit malis. Yet I love meekness and gentleness as much as any; and wish I could see it more practised by them who most plead for it. Neither indeed should the Magistrate, though he have so large a power, go to the utmost thereof, but upon extrem necessity. For his end being the same with our Saviours, though in another sense, not to destroy mens lives but to save them, I suppose him to be the wisest Magistrate, who can most easily attain it, and govern Church and State with the least punishments: For severity of Laws is an exprobration of the Magistrates want of care in not preventing that extremity of offences, which doth require them.

IX. By this fourth Commandment the Magistrate must do his duty, though Heretiks be hardned, and heresie grow thereby. But yet for mine own private satisfaction, I would gladly see an instance in any History, where ever any heresie did grow in any comparable degree like Christianity by Per­secution.

X. By this fourth Commandment the Judges and Kings and Governours of Judah are justified, and have accordingly been blessed and praised by God and all good men, for thus intermedling in the greatest matters of Religion and the Church: Whereas if it had been against the will of God, they should rather have been stricken dead, as Uzzah was, for so small a matter as but touching the Ark; or made Leprous, as Uzziah for but offering to sacrifice.

XI. This is included in the first, or not materiall.

XII. By this fourth Commandment the Magistrates power being affirmed, we may not dispute against it from any bad effects and consequences. I judge hypocrites to be greatest of sinners, because they are already judged to be the eldest sons of hell, and all others only to have a share and portion with them. Now hypocrisie is the counterfeit of Truth and Religion, and shall we plead against Truth and Religion, because hypo­crisie is occasioned thereby! For there is most hypocrisie under the light of the Gospel, as gold is more counterfeited then any other mettal. And may it not be as reasonably said, That to bestow Places and Offices on the professors of Religion is a strong temptation to make others hypocrites.

XIII. By this fourth Commandment the Magistrate is ex­presly prescribed and directed to the regulation of the outward man; and may it not be as reasonably argued, that not any Ministers, Paul or Apollos, should preach, plant, or water, be­cause only God gives the increase; or that no man should be punished for any civil offence, because God hath not given to him grace and wisdom to do better? or may not God require the inward duty, and Magistrates the outward, though men have lost their original grace, and yet be no Egyptian Taskmasters? or may they reasonably plead against out­ward means and helps who hold and assert so much of mans own ability and free-will to make use of them and profit by them?

XIV. By the fourth Commandment it is sufficiently proved, and therefore this proof out of Job 31.26. is not absolutely needfull; though most expositors so interpret it, as another good proof thereof.

XV. The same of Zech. 13.3.

XVI. By this fourth Commandment the Magistrate hath a power to command and oversee all duties of Religion, and so farr he ought to judge thereof, as to direct himself in his pub­lik duty: And so also as a private Christian to direct him in his private duty, that he may not offer the sacrifice of fools [Page 15]but serve God with a reasonable service; both which are ex­trinsecall, and do not interfere with Preaching of the Gospel, or that Ecclesiasticall Authority of Ministers, Bishops, Synods and Councels, whereof Ambrose speaketh; and that place of Tertullian sheweth that in forced Idolatry there is a double sin; both because it is evil in it self, and also because it is done a­gainst conscience, whereof we have spoken before. This way of picking out a few particular sentences or expressions out of the Fathers, alledging them against their own generall doctrine, and the constant usage and consent of all Christians, doth not become such as study Truth more then Controversie. I suppose the spirit of Antichrist did long since begin to rise and work in the Church; and is not this the very principall doctrine of Antichrist, that the secular Magistrate may not intermeddle ei­ther with Ecclesiastical Affairs or Persons? And is it not the very characteristicall note of Antichrist in Scripture, that sitting in the Temple of God, that is, the Church, he opposeth and exalteth himself above all that is called God, that is, the Magistrate?

XVII. By the fourth Commandment the Magistrate ought to perform his duty, though we will not or cannot perform ours, as is aforesaid.

XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, Con­cern only Ordination of Ministers, which is nothing to this Question, and I am very unwilling to enter into another.

XXVI. By this fourth Commandment the Magistrate being thus authorized, Rom. 13.6. The word, Continually, referring to his whole Office, (as in the very precedent words he is cal­led Gods Minister) doth referre also to this as a part thereof. As it is commanded concerning the Jewish Magistrate, that he read the Law, Deut. 17.19. And it shall be with him, and he shall read therein all the daies of his life. But if a Magistrate cannot by rea­son of his other emploiments, study the Word of God, so as to become a Judicious hearer, & to understand it, which every pri­vate Christian ought to do, how shall Tradesmen, Officers, and others (who if conscientious, ought to attend on their Offices and [Page 16]Trades) be sufficiently instructed to become Preachers of the Word, and Teachers of others, Interpreters, one of a thousand, Angels, &c? and Who is sufficient for these things? For certain­ly there is more ability pains and care required to make a Book or Sermon, then to understand it.

XXVII. The same with the third.

XXVIII. The same again about Ordination. And indeed we had need pray that God would send forth, or as it is in the origi­nall, thrust forth labourers into his harvest, instead of them who run and he hath not sent them, and thrust themselves into his harvest.

XXIX. By this fourth Commandment the Magistrates Pow­er in matters of Religion is sufficiently differenced from the Mi­nisters, as is aforesaid.

XXX. By this fourth Commandment, which speaks only of any Work, yet all things that are outward and open are ne­cessarily intended: So in Rom. 13.4. is the word, evil doers, to be expounded; otherwise the Magistrate should not punish for preaching, or writing Treason, &c. Yea Gal. 5.10. Heresies are numbred among evil deeds, which may be more destructive to a State then other grosser evil deeds; for they are condemned by all, yea by them who practise them, but these are alwaies justified, and propagated, and eat as doth a canker. And though Heresies must be, as Pestilence, Famine, Warres and rumours of Warres, and Death must be, yet every one in his place ought to prevent them as far as he can.

Having thus questioned all that I know material in these Quere's, I now conclude, and submit to the judgement of all men, and above all, to him who knows with what intention and affection I write: not that I profess my self a Corrector of the Press, to question every printed thing that deserves it, but be­cause I conceive this to be a point of extraordinary moment and consequence, which strikes not only at personal Magistrates, and particular forms of Magistracy, but at Magistracy it self in [Page 17]general, and doth not beg a Toleration, but enters a Claim and wholly excommunicates the Magistrate. And as the Gospel is the Glory of any Nation, and most visible evidence of Gods presence, and pledge of many temporal blessings, I conceive it to be so when it is entertained, set up, and maintained by the Civil Magistrate, and when the Kingdoms of the earth do thus be­come the Kingdoms of the Lord Christ: For the Gospel may be planted in a Nation, though persecuted or not allowed or owned, which commonly occasions judgements against the Nation, rather then blessings: and if we reade over all the Hi­stories of the Kings of Judah, we shall find that as the Kings and Princes of the People dealt with God, so did he deal with the Nation, though doubtless after the daies of Hezekiah, Josi­ah and other good Kings, there were many truly Religious left in the Land, who were mourners in Sion, and might deliver their own souls. And as in this Nation the Magistracy thereof first advanced the Gospel, so when that shall disown it, or which is worse, be totally disabled from owning and protecting it, I think I shall need to write only one word more, Ichabod, The glory is departed; Wherefore I beseech the eternal Spirit, who first moved on the face of the waters, and out of a Chaos of confusion brought forth the beauteous forms and orderly pro­portions of particular bodies, and the whole subordination and Government of Nature; and in the shape of a meek and peace­able Dove descended and sat upon the head of our Saviour, the Head of the second Creation, and of his Body the Church, and who is not the Author of confusion but of order, as in all the Churches of the Saints, that he would cast out of this Nation and all our hearts, every evil spirit, the spirit of blindness and giddiness, and delusion, of pride and presumption, of contra­diction and perverse disputings, and indue us with the Spirit of judgement and sobriety and a sound minde, of humility, and peace, and meekness; that we may not instead of discovering a greater Light of Truth, return into former darkness and error; nor be spiritual Athenians or Novellists in Religion, nor deserve [Page 18]the censure of the Jews, being contrary to all men, and building up Babels of our own imaginations, and thinking to break the world into Atomes, and then knead it and make it up again into our own form and fashion: For though confusions and disor­ders may be made use of in times of confusion and disor­der, yet there can be no settlement but upon Gods Founda­tions of Government and order. And I presume many who may differ about particular circumstances, yet equally intend­ing the Common good, would close with it, if they did see any such general Basis or Foundation thereof laid and established.