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A83437	The casting down of the last and strongest hold of Satan. Or, A treatise against toleration and pretended liberty of conscience: wherein by Scripture, sound reason, fathers, schoolmen, casuists, Protestant divines of all nations, confessions of faith of the Reformed Churches, ecclesiastical histories, and constant practice of the most pious and wisest emperours, princes, states, the best writers of politicks, the experience of all ages; yea, by divers principles, testimonies and proceedings of sectaries themselves, as Donatists, Anabaptists, Brownists, Independents, the unlawfulnesse and mischeif [sic] in Christian commonwealths and kingdoms both of a vniversal toleration of all religions and consciences, and of a limited and bounded of some sects only, are clearly proved and demonstrated, with all the materiall grounds and reasons brought for such tolerations fully answered. / By Thomas Edvvards, Minister of the Gospel. The first part.; Casting down of the last and strongest hold of Satan. Part 1	Edwards, Thomas, 1599-1647.	1647 (1647)	Wing E225; Thomason E394_6; ESTC R201621	211,214	231

Malefactors for offences against the second Table should not bee in force now and whatever is said by Hagiomastix in this reason against all bodily and civill punishment for transgressions of the first Table holds in all respects as strongly against the Magistrates punishing for killing stealing c and the Anabaptists Socinians and other Hereticks who wholly deny the Christian Magistrates sword or at least the use of it in point of death under the N. Testament against any transgression viz. Treason Murder adulterie c as well as Blasphemie Idolatrie may say the same for themselves and among all other Arguments brought by them against the Christian Magistrates killing or punishing Murder Theft Adulterie c they may adde this new one of Master Goodwins There is this cleere Reason why the old Testament Law for punishing of Murtherers Theeves Adulterers c should not now be in force upon any such terms as it was when and where it was given because in all difficult cases that happened about matters of the Second Table the Jewes to whom this Law was given had the opportunitie of immediate consultation with the mouth of God himselfe who could and did from time to time infallibly declare what his owne mind and pleasure was in them So that except those that were to give sentence in cases of bloud theft c had been desperately wicked and set upon bloud and had despised that glorious Ordinance of the Oracle amongst them they could not do injustice because God himselfe was alwayes at hand to declare unto them what was meet to be done and what kind of man-slayer was to be put to death and whether the person killed the man casually or wilfully c whereas now the best Oracles that Magistrates and Iudges have to direct them in doubtfull cases about matters of life estate c are men of very fallible judgements and the Lawes they are to proceede by of doubtfull Interpretation in many cases and therefore to goe about to prove that the Law for punishing Murtherers Theeves c is now or amongst us in force because it was once given unto the Jewes is as if men should prove that a man may safely and without danger walk among ●ogs Praecipices and ditches at midnight because he may well doe it at noon day I will undertake to make it good against Master Goodwin that whatsover he saith in this his cleere Reason for the Magistrates punishing in matters of Religion under the old Testament but against it now to show it was the same in matters of Iustice and Right among men then and is as strong against Magistrates coercive Power now in those things as in matters of Religion yea upon that head of difficult and doubtfull cases and danger of Magistrates erring and mistaking in judgement thereupon to give severall Reasons of the danger of Magistrates mistaking rather in difficult cases of the second then of the first Table Whoever hath but read and observed the Scriptures yea but the five Books of Moses must acknowledge there were many difficult and doubtfull cases under the old Law upon the commandements of the second Table as well as of the first and therefore superior and higher Courts divers one above another were appointed by God under the Law to which in hard matters concerning the second Table as of the first they might resort for advice and resolution Whoever doth but consider the many Questions and cases handled and written upon by the School-men Casui●ls Canonists Civilians upon matters of the second Table as well as of the first together with the errrors and diversitie of Opinions that have been in the Church from the Apostles dayes down to this time upon every one of the commandements of the second Table as about Magistracie Polygam●e Communitie of Wives and Communitie of Goods about Christians being Magistrates the Lawfulnesse of Christians going to war about the Lawfulnesse of Lying dissimulation and aequivocation in divers cases c must confesse there are many Controversies and doubts about the Contents of the second Table That place in Deuteronomy 17. from the eigth verse to the twelfth brought by Master Goodwin for the judgement of Vrim in difficult cases about matters of Religion and so made the ground of Magistrates punishing for Religion then but not now speaks as well of hard matters in civill things betweene man and man as in the things of God There are some Divines who understand the Place wholly or Principally of hard matters and Controversies about the second Table so Luther upon the place laboring to free it from the corrupt Interpretation and sense put upon it by the Papists saith Moses doth here deale not concerning● the word or Doctrine or as they speake of the questions of faith which they would have referd to the Pope but of the sentence of Publick and Prophane Crimes So A●●sworth and our English Divines on the Place by blood and blood understand Murder of which the Iudges may be doubtfull and unable to find out whether it were wilfull which deserved death or unwilling for which exile into the Cities of Refuge was appointede by Plea and Plea pleading for and against in the same cause some accusing some denying as in 1 Kings 3. 16. 17. 18. by stroake and stroake may be also meant stroaks and Wounds that one man gave unto another whether of Malignitie or Casualtie and Hagiomastix in Section 107. in Answer to the Vindication of the Ordinance against Heresies which brought Deut. 17. 12. for a proofe of God making controverted points in Religion a matter of death or imprisonment carries his first and second Answers so as if that place were understood wholly or Principally of Controversies about the second Table between blood and blood between stroake and stroake Plea and Plea and if he meant not so those Answers are nothing to the Position of the Vindicator affirming that God in the old Testament gave Authority to make a controverted point in Religion for of Religion he speaks a matter of death or imprisonment But all Divines generally who write upon the place by way of exposition or who have written of the Judicatories among the Jewes and of Appeales from lower Courts to higher and of the distinction between Civill and Ecclesiasticall Courts do understand the hard matters in judgment and the matters of Controversie within the gates to bee meant of criminall matters in Civill things belonging to the second Table as sixth and eight Commandement as well as of Ecclesiasticall things the matter too hard between blood and blood between Plea and Plea is interpreted by learned J●nius in his Analysis upon Deuterononie of shughter and killing and of contention in Civill causes about such things as belong to the accommodations of life as between stroak and stroak is of diseases as of the plague of Leprofie which was in an Ecclesiasticall and ceremoniall way according to the Law to be distinguished and therefore in this place the argument

THE CASTING DOWN of the last and strongest hold of Satan OR A TREATISE Against Toleration And pretended Liberty of Conscience Wherein by Scripture sound Reason Fathers Schoolmen Casuists Protestant Divines of all Nations Confessions of Faith of the Reformed Churches Ecclesiastical Histories and constant practise of the most pious and wisest Emperours Princes States the best Writers of Politicks the experience of all Ages yea by divers Principles Testimonies and Proceedings of Sectaries themselves as Donatists Anabaptists Brownists Independents the unlawfulnesse and mischeif in Christian Common-wealths and Kingdoms both of a Vniversal Toleration of all Religions and Consciences and of a limited and bounded of some Sects only are clearly proved and demonstrated with all the materiall Grounds and Reasons brought for such Tolerations fully answered By THOMAS EDVVARDS Minister of the Gospel The First Part. 2 Chron 34. 32 33. And Josiah took away all the abominations out of all the Con 〈…〉 that pertained to the childre● of Israel and made all that were present in Israel to serve even to s●ve the Lord their God And caused all that were present in Jerusalem and Beniamin i●stand to it London Printed by T. R. and E. M. for George Calvert and are to be sold at the golden Fleece in the Old-Change 1647. To the Christian Reader GOod Reader I fully intended and accordingly had provided that this first Part of Anti-Toleration should have come into thy hands more compleat and perfect then it does for the present I prepared an Epistle Dedicatory to the Honourable Houses of Parliament sutable to the nature of Toleration and the Times as also a Preface and Introduction to that Argument and Subject wherein laying down the Prolegomena Praecognita of this Noble and famous Question of Liberty of Conscience as certain Distinctions about Magistrates and their Power of Errors and Opinions of Persons holding them of Toleration and Liberty as some Concessa some Negata certain mistakes and misrepresentations of the state of the Question with divers other Particulars I drew up the true state of the Question both Theologically and Politically it being a mixt question besides I purposed to have added to this Part further proofs out of the New Testament against Toleration and for the Magistrates power But these Preparatives and Additionals amounting to about some ●en sheets the reviewing perfecting and printing whereof would take up at least twenty dayes and not knowing what a Day might bring forth the Storm comming on so fast I thought it best for fear this Book might be suppressed at the Presse and never see the Sun to send it forth as it was that the Church of God at home and abroad might have the benefit of it and to reserve the rest for a second Part if God spare life and liberty In this present Tractate is handled the Scripturall part of Anti-Toleration the best foundation and only ground-work to build on wherein there are not only the Scriptures produced for proof but made good by severall reasons from the text and context with all the evasions to clude and put them off fully answered The subject matter of this Book is the great Controversie of the times Toleration being that very thing for which God hath a controversie with the Parliament and Land having most justly however t is most unjust on their part raised up that Generation not to suffer them because they have against the councel of God yea against all sense and reason let them alone and suffered them to grow to this Head I remember what God said to his people Israel that if they did not drive out the Canaanites and destroy their pictures c. they should be pricks in their eyes and thorns in their sides and should vex them with their wiles What of the King of Israel because that he let go out of his hand a man appointed to destruction therefore his life should go for his life and his people for that people as also what of the Angel of Thyatira that Christ had a quarrell with him for suffering that woman Jezabel to teach and to seduce his servants And we may see how God hath now fulfilled this upon the Parliament Ministry City Kingdome vexing us and threatning heavy things against us by the Sectaries punishing us wherein we have offended In all ages and histories of the Church we shall find that Hereticks and Sectaries however whilst weak and few have pleaded for Toleration and Liberty yet when they have come to grow strong and to have power in their hands they never would suffer the Orthodox but have been the greatest tyrants and persecutors as the Arrians Donatists Anabaptists Arminians It was the observation of Augustine many hundred yeers ago and his answer to Petilian That the Donatists however they pleaded far be it from them to compell any one to their Tenets where they had power used to force the Orthodox violently and where they did not it was not for want of will but because they could not for fear of the laws or the multitude of refusers yea if any of their own party left them and came to the Orthodox they would fall upon them and beat them yea kill them and that Sect of the Donatists which was strongest would implore the help of the Magistrate against their Schismaticks the Maximinianistae and Rogatistae all which Austin shows But for a conclusion I shall turn my prayers unto God that he would give us to see and know our sin in our punishment and to give him glory in saying Righteous art thou O Lord and just are thy judgements And for the time to come to give Magistrates Ministers and his People more zeal and wisdome then to tolerate and suffer Errors Heresies and Schismes And so commending these labours to the blessing of Christ who yet lives and raigns as Luther speaks and will raign till he hath made all his enemies his footstool I remain Yours in Christ THOMAS EDWARDS The TABLE containing some of the principall Heads of this Book AVniversall Toleration is against the whole current scope and sense of all Scripture and sets up the polluted defiled consciences of men above the Scriptures p. 4 5 What God commands Persons for themselves and their own Practise he commands to them being in Power and Authoritie for all under them p. 6 7 There can be no reason given why all other persons in Authoritie as Fathers Masters c should be bound to have a care in matters of Religion over children Servants and Magistrates should have none p. 7 8 The godly Magistrates spoken of in Scripture did de facto make use of their Power to suppresse false Doctrine Seducers c 8 9 10 11 They did not only doe it de facto but de jure were approved of and rewarded by God for so doing p. 11 12 Those Magistrates who were good that out of any carnall respects forbore to use their power were sharply reproved and punished by

to performe the Covenant Fourthly he caused all that were present in Jerusalem and Benjamin to stand to the Covenant and made all that were present in Israel to serve even to serve the Lord their God 2 Chron. 34. 32 33. that is all that were under his jurisdiction he kept them in such awe by his regall authority and penall lawes as they durst not but stand to the Covenant 10. THESIS As de facto 't is evident in the examples related besides divers others recorded in Scripture that good Magistrates did alwayes meddle for God and his truth against false worship and seducers so that they did it de jure and ought to do so is as clear from the approbations speciall testimonies promises rewards and blessings given by God of them made to them and bestowed by God on them for so doing There 's hardly any place mentioning what the Patriarchs Judges Kings Magistrates did in this kind but there 's some commendation some blessing some speciall testimony from God for so doing recorded in those places 2 Chron. 14. 2 3 4. Asa did that which was good and right in the eyes of the Lord his God For he took away the Altars of the strange gods and the high places c. So 't is said of Jehosophat Hezekiah Josiah they did that which was right in the fight of the Lord are highly commended have many blessings upon themselves and their Kingdoms and all for commanding by their Princely power their subjects to good and removing all false worship and the means of it God will not hide from Abraham the thing that he was doing concerning Sodom and the reason is given because he will command his children and his houshold after him to keep the way of the Lord. Iacob took away the strange Gods from his houshold and all that were with him and God manifests his approbation of it the terror of God was upon the Cities round about Iacob and they did not pursue after the sonnes of Iacob yea God gives such testimony to Princes and Magistrates suppressing false Prophets and false worships that he hath rewarded with temporall blessings wicked Kings for so doing as is evident in Iehu who for destroying Baal out of Israel though he departed not from the finnes of Ieroboam yet his children of the fourth generation should sit on the throne of Israel 2 Kings 10. 28 29 30. 11. THESIS Those Magistrates Judges and Princes even the dear servants of God who being in place of authority and power that out of carnall respects to wives children and other interests have suffered and tolerated Idolatry and other evils though they in their owne persons never practised much lesse commanded any such things nay disswaded from them and not used their power to restraine and hinder them have been both sharply reproved and severely punished by God for it King Solomon having power to hinder his wives from Idolatry and not doing it but suffering them God is provoked to bring wrath upon him and his family 1 King 11. 4 5 6 7 8 9. 10 11 12. to rend the Kingdome from him to stirr up an adversary unto Solomon Hadad the Edomite T is the opinion of many good Divines and that upon the first of Kings ch 11. and in answer to the Arminians upon that Article of falling from Grace that Solomon did not bring or admit Idols into the house of God neither did he command the people that either they should forsake the true worship of God or worship Idols neither can it be proved that he did in his owne person worship Idols This is only certaine that being bewitched by his Idolatrous wives he suffered them to build Altars and high places or at most commanded them to be built and this the word in the Hebrew vers 11. with thee not of thee implies as much for as much as this is done with thee implying done in his Kingdom and neer Ierusalem though not by Solomon himselfe Eli being a Judge because when his sonnes made themselves vile ht restrained them not redressed not their corruptions and abuses about the Sacrifices though he reproved and disswaded them from their wayes by many strong arguments therefore God brought fearfull ruine upon him and his house cutting off his arme and the arme of his fathers house c. as in 1 Sam. 2 3 4. chap. 't is laid down at large 12. THESIS Whereas the Patrons of Toleration except against the instances of the Judges Magistrates and Kings of Iudah and Israel as no sufficient proof for Magistrates power in suppressing falshood and commanding men to receive the truth because they were typicall Kings types of Christ as King of his Church and the Land of Canaan a typicall Land which no other Magistrates or Land beside ever were or are I desire that it may be remembred that other Magistrates Judges and Princes who were before the common wealth of Israel was erected and the judiciall lawes given and of other Common-wealths and Kingdoms did take away and punish Idolatry Blasphemy and command men under their power to worship God and some such examples are not only barely related in the Scripture but approved of Abraham Jacob and Job were before the time of Moses and Aaron before the judiciall Lawes or the Leviticall Priesthood for the Government and worship of the Jewish Church and Common-wealth were given For Abraham and Jacob that 's evident by the Book of Genesis and for Job that he lived in the time between Abraham and Moses is the judgement of many good Divines and Interpreters upon Job and that upon severall reasons given by them of which the Reader may read more in Bucolcerus Pineda Junius and Tremellius Mercerus Master Carylls Expositions on Job and divers others Now of Abraham and Iacobs commanding their children servants and all that were with them to keep the way of the Lord I have spoken of in the tenth Thesis And that in Iobs time and that out of the Land of Canam in the Land of Vz no typicall Land Idolatry and false worship were to be punished by the Magistrates is apparent by Iob 31 26 27 28. where Iob speaks of himselfe If I beheld the Sun when it shined or the Moon walking in brightnesse And my heart hath been secretly intised or my mouth hath kissed my band This also were an iniquity to be punished by the Iudge for I should have denied the God that is above the meaning of which place according to the judgement of the best Interpreters Mercer Merlinus Iunius Pineda and others is that Idolatry and worshiping the creatures as Sun Moon and the Heavens a worship much in use in the East where Iob lived was an iniquity worthy to be taken notice of and punished by the Judges so Mercer reads it digna est it deserves and ought to be punished by the Judges and then observe the reason for I should have denied the Lord that is above So that all false

particulars must stil bind I shal give instances in the old and new Testament of morall and Evangelicall commands and examples that the things themselves are in force and yet many accessories acccidentals circumstantials accompanying them at such a time in such places and such a condition of the Church not binding And certainly if commands and rules confessed to bee morall and Evangelicall had such accessories accidentals circumstantials formes and manner of expressions accompanying them to which wee are not now tied though wee are to the commands and duties themselves then the commands cald judiciall in Deut. 13. 17. because consisting in judgements and matters of punishing offences may easily bee conceived upon severall reasons to have for the manner and forme of proceeding with the kinds and extent of punishments many accessories accidentals to which the Church of the new Testam is no ways bound although not free from the substance of the commands or those Iawes as containing such a Doctrine that in their generall nature and proportion of equity give us the best determination naturalis juris as Amesius speakes The Decalogue is in force and binding for the matter and substance of the commands of all Christians under the N. Testament as is confessed even by them that hold the judicial lawes totally abrogated and yet many of them plead that in divers respects and in severall particular things viz. accessories appendixes attending that time and that people the Jewes as under such considerations that law binds not us Now though the judgement of the generality of Orthodox Divines goes not along with them all their expressions about the māner of the abrogation yet al confesse that even in the Decalogue there are some things accessories accommodated to that time condition of that people the Jews which have the nature of ceremonials judicials as that clause in the preface which brought thee out of the Land of Egypt out of the house of Bondage upon which the ten commandements are inforced to the Jewes as that clause in the fifth command that thy dayes may be long upon the Land which the Lord thy God giveth thee was specially meant and had particular relation to the Land of Canaan though in the generall equity it was meant of a good and long life upon earth as is evident by Ephes 6. 3. where the Apostle changes it from dayes being long in the land which the Lord thy God giveth to this that it may be well with thee and thou maiest live long on the earth as something in the fourth commandement which that Colos 2. 16 17. showes and so some other phrases might be instanced in which bind not and yet from hence to reason against the Decalogues binding Christians under the new Testament as Hagiomastix in page 48 49. against that command in Deut. 13. and to say as he does were frivilous and absurd Now if it be so in the matter of the Decalogue then the same reason holds more in Deut. 13. The Government Discipline and order of the visible Church laid downe in the new Testament for the essentials and substantials binds all Churches to the end of the world as the Reformed Churches hold and divers Ministers of that way as Gersom Bucerus Parker Danaeus Cartwright c have written and yet they doe not hold all accessories circumstantials occasionals c of Discipline spoken of in the new Testament to bind but distinguish of things showing what 's immutable and perpetuall and what not of which the Reader may consult Parker De Politia Ecclesiastica Danaeus on the first of Timothie who showes in divers places of that Book that the fundamentals essentials and substantials of Ecclesiasticall Discipline cannot bee increased nor diminished by any new constitutions of men but for accessories and accidentals they may be diminished increased and moderated according to the various circumstances of places things persons and times For Discipline being as a comely garment fitted to things persons and times as these may be changed viz times c so Discipline also in accessories and lighter things may be altered and if out of a folish zeal of observing all things practised in the Apostles times men will imitate all things then done without considering a difference of times places and state of things they must needs doe that which will bee to the great evill of the Church and detriment of consciences Independents themselves though they hold the substantials of Church Government and order ought to bee the same in our times that they were in the Apostles yet they doe not in all circumstantials nor accidentals judge Discipline now binds and I suppose if Hagiomastix had thus reasoned against their Independent Government and order that if that tied us in these dayes then wee are bound to all circumstances and accessories as to the number of seven Deacons c as to widowes just of such an age c or else the office of Deacons and widowes are ceased in the Church they would have laughed at him for his folly and yet this is the way of the mans reasoning against the command of God Deut. 13. 17. the command it selfe must be wholly abrogated or else all accessories and formalities accompanying it Christians are tied unto Baptism the Lords Supper Preaching of the word to speak properly are not points of Government and order but the worship of God Love Humility Hospitality are graces and morall duties commanded under the Gospell and yet all these with many others of the like kind that I could instance in had in the Apostles dayes those Primitive times some accessories and appendixes wayes of manifestations of them which are now ceased as the feasts of Love the Kisse of love washing the Saints feet c. in which humility brotherly love kindnes to strangers were expressed as proper peculiar to that condition the Church was then in the customes of those Countries c. Now if any Seeker should reason with Hagiomastix that these Ordinances were all antiquated or any Antinomian that these graces were not to be exercised by us now because these accessories and appendixes were laid aside or would inforce from the Practise of them a necessity of washing feet the Kisse of love and all other things proper and peculiar to the state of the Apostles I suppose he would laugh at them and in his answer jear them to purpose Now therfore if in Evangelicall Ordinances and Commands in points of worship and graces under the time of the new Testament where there is still one and the same manner of administration of the Coveenant of grace there may be such a non obligation in respect of accessories and accidentals though yet the Ordinances and graces themselves remain in full force and vigor we may then easily conceive in commands concerning punishments of sin against the first Table how under the new Testament being a divers manner of administratiō from the old though the same in

those things by the Law So that by all this and a great deal more that might be spoken to this effect as the Magistrates and Priests combining together c. the Iewes to whom the Law was given for putting false Prophets Blasphemers to death for all the opportunitie of immediate consultation with the mouth of God himselfe by Vrim and by Prophets might in many cases have been deceived mistaken and in as great uncertaintie every way as Hagiomastix supposes the Church to be in under the new Testament Thirdly supposing and granting there had been such a certaintie and infallibilitie in the matters of Religion under the old Law as is contended for by Hagiomastix and that free of all the exceptions now spoken of yet I affirme there is an infallibilitie and certaintie under the new also in the Doctrines of faith and worship and Christian Magistrates may infallibly and certainly know such and such Doctrines to be false and such true such Practises and speeches to be Idolatrous blasphemous as well as the Iewish Magistrates did and supposing that true which Hagiomastix saith that the Iewish Magistrates had a certaintie of knowledge in all difficult cases of Relgion by the judgement of Vrim which Christian Magistrates have not yet in another way and by other means they may have a certaintie and infallibilitie that these and these Doctrines are of God and other Doctrines are not of God when there are three or foure wayes to come to the certaine knowledge of a thing a man may be sure and certaine in one or two though he have not all the wayes A Iudge who hath three or foure honest witnesses and many circumstances with the parties own confession may be certaine though he might not see the fact committed nor have all wayes of knowledge that possible may be and so may Magistrates now in this case of Religion though they should want some one way the Magistrates under the new Testament had And for the certaintie and infallibilitie in matters of Religion under the new Testament it may apeeare thus 1. Hagiomastix must confesse upon his own Principles that during the Apostles times which was under the new Testament in all difficult cases that happened about matters of Religion Christian Magistrates might have had the same opportunities of immediate and infallible Answers as under the old Apostles Prophets then having as infallible immediate Revelations from God as the high Priests and therefore in case there had been Christian Magistrates in the Apostles days they might by this reason have exercised coercive power on Apostates Hereticks and Blasphemers as well as the Iewish Magistrates by which t is apparent those Lawes about false Prophets and Blasphemers were not only old Testament Lawes proper for Moses Paedagogie but new Testament Lawes and that for the prime flourishing state of the new Testament the Apostles times Secondly the Independents and Sectaries in many of their Books Sermon● and Discourses tell us of a time at hand wherein there will be a new and marveilous light when wee shall cleerly and certainly know the truth of these things now so much doubted of and controverted of the nature of a visible Church of the Government of the Church and such like Now then upon Master Goodwins cleare reason the old Testament Law for the putting of false Prophets c to death should be in force under the new Testament as well as under the old because then in all difficult cases in worship Doctrine c the Christians that live in those times may infallibly and certainly know the mind and pleasure of God in them Master Goodwin in his Postscript or Appendix to H●giomastix the scope of which Discourse is to make inval'd that Zach. 13. 3. from being any ground for Civill coercive Power against false Prophets among other evasions interprets the place to relate to those times of refreshing to the Iewish Church and Nation the time when God intends to build up the Iewes again into a Church of far more inward grace and holines into a Nation of far more outward beauty strength and glory then ever was their portion since they first became a Church or Nation unto this day either in the one kind or in the other Now of that particular time and day of the new Testament t is especially Prophecied that outward coercive Power shall be exercised upon false Prophets And it shall come to passe that when any shall yet Prophesit then his Father and his Mother that begat him shall say unto him Thou shalt not live for thou speakest lyes in the name of the Lord and his Father and his Mother that begat him shall thrust him through when he Prophecieth As for Hagiomast figurative sense put upon these words against the literall and proper and other his glosses to corrupt the text I shall speak to them in the 19. Thesis where I shall prove that Zach. 13. 3. to be a good proofe of the Magistrates coercive Power under the Gospel Thirdly for that time and those dayes under the new Testament between the Primitive Apostolicall Churches and the calling of the Iewes into which we fall and among which our times are to be numbred there is an infallibilitie and certaintie to be had in Doctrines of faith and Christian Religion and the best Oracles Magistrates have to direct them in matters of Religion now are not fallible and every way obnoxious unto error and mistake The Scriptures are an infallible and certaine rule the voice and word of God himselfe God speaking by them as by Vrim and Thummim Learned Bishop Davenant in his Disputation De judice ac norma fidei Cultus Christiani in answering that objection of the Papists if generall Councels could erre their should be no firme Iudgement in the Church to compose Controversies answers If the Papists speak of a humane judgement we acknowledge non● so firme and infallible to which all men may safely and securely commit their faith without triall But if they speak of a divine judgement we affirme there is a firme and perpetuall judgement in the Church of all the Doctrines of faith namely the judgement of God speaking in the Scriptures for he is not to be confuted with arguments but to be reckoned among Atheists who denies in the Scriptures in the things of faith that there is a sentence pronounced by God himselfe and that intelligible firme and infallible Were those Answers by Divine inspiration and immediate Revelation So are the Scriptures of divine inspiration and immediate revelation also 2 Tim. 3. 16. All Scripture is given by inspiration of God 2 Pet. 1. 20 21. No Prophesie of the Scripture is of any private Interpretation for the Prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost were those Answers sure and certaine the Oracles of God among them so are the Scriptures sure and certain Psal 19. 7. The Testimony of the

his other wicked Opinions M. Goodwin what Answer wil you make to God for these pretences brought against Scripture can you think against such expresse texts such poor shifts wil serve or wil hold water in the day of judgement what if these then prove but Adams fig-leaves meer shifts and tricks of wit to put off the word and bee not real what wil you then doe for all the dishonour of God ruine of precious souls occasioned by your means wil not Gods wrath sweepe away these Cobwebs I say no more thinke upon it Master Goodwin and be not deceived God is not mocked 18. THESIS Whereas the Patrons of Toleration commonly plead that all places of Scripture both of examples and commands for Magistrates punishing in matters of Religion are only from the old Testament and t is confessed by them that under the Law before Christs comming good Magistrates both did and might exercise coercive power on false Prophets Apostates Blasphemers but now since the new Testament t is otherwise It being the Will and Command of God that since the coming of his Son the Lord Jesus a Permission of the most Paganish Jewish Turkish or Anti-Christian Consciences and Worships be granted to all men in all Nations and Countries and they only to be fought against with that sword which is only in soule matters able to conquer to ●it the sword of Gods Spirit the word of God I lay downe this Thesis That all things concerning Religion and pietie constantly practised by the godly and by God commanded under the old Testament and by him never declared to be repealed bind as firmely under the new Testament although there be no particular command nor example a new approving them as they did under the old and that in such cases the comming of Christ into the world and his death are so far from giving any dispensation or Libertie that quite contrary some things before permitted to the Jewes are by Christ now taken away and all matters in reference to Religion and Holinesse upon the comming of Christ into the world are spoken of by the Scriptures as to be kept and done with greater exactnesse and strictnesse For proof of which I lay downe these following grounds First That the Scripture of the old Testament is the Canon and Rule of faith and Practice as well as the Scripture of the New and that it equally belongs to Christians as the Books of the New which point besides that it hath been held by the Orthodox in the Church of God in all times since Christ and denied only by Hereticks as the Simoniani the Maniches Socinians Antinomians Anabaptists I shall give these reasons 1. That Christ and the Apostles all along in the new Testament prove their Doctrine by the Scriptures of the old Testament Moses and the Prophets still referring the People in all Controversies of Faith and Practice to the Scriptures of the old Testament as is evident by these places Luk. 16. 29. John 5. 39. Rom. 15. 4. 2 Tim. 3. 15 16 17. 2 Pet. 1. 19. cum multis aliis which are all understood of the Scriptures of the old Testament as besides many things in those texts showing as much no Scriptures of the new Testament being then extant when Christ gave those exhortations to search the Scriptures and when Timothy was a child of which Scripture the Apostle speaks which Timothy learned of a child as Chrysostome well expounds Now that was the Scripture of the old Testament because the new was not as yet committed to writing then when Timothie was a child Nay further all the texts by way of Scripture proo●e brought in the new Testament to prove any thing in matter of faith and manners are all quoted out of the old Testament and not the new whereupon wee see how frequently Moses the Psalms and Prophets are cited by Christ and his Apostles but to my best remembrance I doe not find in all the new Testament any place of Scripture brought to prove any thing from the new Testament but that one passage out of Pauls Epistles 2 Pet. 3. 15 16. 2. The Apostle Paul 2 Tim. 3. 16. saith All Scripture is given by inspiration of God and is profitable for Doctrine for Reproofe for Correction for instruction in righteousnesse Now if all Scripture be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Scripture of the old Testament is so to and as given by inspiration is with all reverence to be acknowledged and received by Christians Againe if all Scripture be profitable for Doctrine for reproofe for Correction for instruction of righteousnesse therefore Doctrines of faith and Practises of life may be profitably fetched from thence and when things are laid downe in the old Testament they are commanded in the Scriptures they being the Scriptures too although not mentioned in the new But who so desires to be further satisfied in this question of the Scripture of the old Testament being of the same Authoritie with Christians as that of the new let him consult Bullingers Books against the Anabaptists lib. 4. cap. 4. 5 6 and Spanhemius his Disputations against the Anabaptists De usu Script V. Testaments in Ecclesia Christiana Secondly every command of God made knowne in the old Testament and never afterwards repealed nor revoked by him nor expiring in the nature of it is perpetual and in force whatever God once commands til he declares either particularly that t is not his will such a Law should any longer bind or at least generally in equivalencie obliges So that t is no good argument to say against a Practice as long as t is commanded in the old this cannot be proved out of the new Testament and therefore may not be done but rather on the contrary wee may inferre that the silence of the new Testament concerning a Law expresly and clearly delivered in the old Testament is a confirmation rather then an abrogation of it or an intimation that it is expired There are many particulars might be instanced in some expressely commanded and others forbidden in the old Testament which are not spoken of at all in the new Testament unlesse in general that yet are held by Orthodox Divines and I suppose by Hagi●mastix too binding under the new as many degrees of Marriages forbidden usury as Magistrates putting to death murderers and some other Malefactors with divers others that might be named Upon which occasion Master Cotton answers Master Williams If it be true that Christ g●ve no expresse Ordinance Praecept or President of killing men by material Swords for Religion sake It is as true that neither did he for any Breach of Civil Justice no not for murder nor Adultery And so supposing there were no new Testament proofes for the Magistrates punishing Apostates Blasphemers c. yet the old Testament affording such a cloud of witnesses is testimony abundant especially remembring what I have at large proved in divers pages of the last Thesis concerning

coercive power with a high hand scourging and driving out of the Temple those that sold Oxen c. and this he is said to doe out of zeale the zeale of thine House hath eaten me up and though this be not recorded for Ministers to use a materiall whip yet certainly this was an act of righteousnesse that should have been done by the Magistrates of that time it had been a glorious action if they had done it and however there might be something heroical in it yet doubtlesse t is an act of righteousnesse and zeal that ought to be done by some in their ordinary calling viz. by Magistrates 3. Rom. 13. 4. Magistrates beare not the sword in vaiue for them that doe evill and they are revengers to execute wrath upon them that doe evill Now Blasphemers Hereticks false Teachers doe evill and are evill workers Phil. 3. 2. 2 Epistle of John v. 11. Revel 2. 2. and non distinguendum est ubi Scriptura non distinguit upon which place Master Bilson writes thus Princes in the new Testament be Gods Ministers to revenge malefactors as they were in the old and the greater the wickednesse the rather to be punished ergo the greatest as Heresies Idolatries and Blasphemies are soonest of all other vices to be repressed by Christian Magistrates whose zeale for Christs glory must not decrease Christs care for their Scepters being increased 4. 1 Cor. 12. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle showes us that when Christian Magistrates were wanting besides miracles gifts of healing c. Christ gave a speciall gift to the Church of restraining Seducers and obstinate Hereticks by corporall punishment There were some that had a speciall gift of coercing ungodly men this Paul exercised upon Elym●n the false Prophet and Seducer Acts 13. 11. upon which place Peter Martyr writes fully The Church then had not the Sword of the Magistrate by which offences might be restrained therefore a power was given of punishing them corporally The best Interpreters Ancient and Modern as Chrysostome Oecumenius Calvin Beza Peter Martyr Pareus and divers others doe understand by Powers those who had such a Gift upon which place I intended to have insisted largely by comparing other Scriptures with it and to have demonstrated from it the necessity and lawfulnesse of a power of punishing corporally obstinate Hereticks and Seducers but I must take off 5. Gal. 5. 12. Paul wishes that false Teachers and troublers of the Church were cut off which place I intended to have enlarged upon to prove it meant of bodily cutting off but cannot now 6. 1 Tim. 2. 2. Paul showes Kings and those that are in Authoritie are to be prayed for that we may lead a quiet and a peaceable life in all godlinesse and honesty in all godlinesse as well as honesty This is the end of prayers to be made for Magistrates Now that which is the end of Prayers poured out for Magistrates ought to be the end propounded by the Magistrate in his duty but the Apostle commands prayers to be made for Magistrates for that end ergo it lyes upon the Magistrate to see to it of which the Reader may see more in Meisner Polit. de Magistratu and t is confessed by Master Thomas Goodwin in his Returne of Prayers this was a command to pray that God would give Christian Magistrates to the Church the Answer of which was in giving Constantine a Christian Emperor who as the Ecclesiastical Histories show did by Lawes and Edicts command the Christian Religion as also establish the ●icen● Creed touching the Faith of one Substance banishing by his Edict Arius and his adherent● 7. Revel 17 16. John prophecies and speaks of it as an acceptable work to God for Christian Kings and States by their Civil temporal power to destroy the Romish Religion Now if the Romish Seducers and corrupters of Religion upon that ground cald the Whore may be punished by Civil Magistrates and dealt with by other weapons then preaching admonition excommunication then such as are certinly worse then they as Anti●rinitaria●s Soc●nians Libertins may be also by Magistrates restrained Master Robinson writing against the Anabaptists one Helwisse who interprets this place of Spirituall weapons answers him this is a prophecie of Kings and Magistrates whose weapons and power are other besides that of prayers which is common to all Christians t is spoken what they shal doe as Kings Besides t is contrary to the cleare meaning of the Holy-Ghost which is that Kings should first use their Civill power for the Beast and Whore and after against them to their destruction they shall give their power to the Lamb as they before gave it against the Lamb Now we know they used their Civil power under Poperie as a means by which to suppresse the true Religion and therefore Princes and States shall establish the true by that means and destroy the false of which I had thought to have enlarged further as also upon the other New Testament quotations to have answered the evasions brought against them especially of Hagiomastix against Rom. 13. 4. and to have proved it cannot be restrained only against evils of the Second Table but is to be understood of evil against the First but I must reserve these things and divers more to another opportunitie and for a Second Part. If God wil. To God only wise be glory through Jesus Christ Amen FINIS GOod Reader among many other Errata of the Presse upon running over the Book in hast since printed not having time to read and weigh every page much lesse sentence or line I finde these following ERRATA PAge 32 line 12 after ought to be r. also punished p. 30. l. 13 for they r. these p. 33 l. 28 r. four and five fold p. 55 l. 4. for latter r. letter The figures of the pages which should be 56 57 58 59 60 61 62 63 64. are misprinted p. 64. l. 6. for mens r. means p. 78. l. 23. for others r. other Divines p. 167. l. 12. after put r. upon and. Margin Notes p. 14. for diga r. digna p. 61. for Egyptis r. Egyptii bones r. boves p. 130. r. c. 9 quae 4. p. 189. for equas r. equus p. 214. r. praceptorum for Prophetam r. Prophetarum for pl●nisqu● r. plerisque p. 216. r. after peccata r. coercerentur Numb 33. 52 5. ● King 20. 42. Revel 2. 20. * Aug. contra Petil. l. 2. c. 83. Noli dicere inquit Petiliano Augustinus Absit absit à conscientia nostra ut ad nostram fidem aliquem compellamus facitis enim ubi potestis ubi autem non facitis non pot●stis sive legum sive invidiae tim●re sive resistentium multitudine * Luther epist ad Wences Lin cum Christus meus vivit regnat ego vivam regnabo ☞ ☞ * Zanch. in quartum praceptum Chemnitii loci Commun De lege Dei in quartum praecept * Vide Master Cheynels