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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

Magistrates power as Zanchius and others But if the Magistrate be also Christian we doe beleeve it specially belongs to him to take a peculiar care of the Christian Religion And I have set downe this Thesis thus distinctl● by it selfe because divers of the Patrons of Toler●tion especially Cretensis in his M. S. pag. 48 49. and in his Hagiom●stix 99 100. 125. doe on purpose snarle and make intricate the question about the Magistrates power in matters of Religion trouble the waters by falling upon that phrase often expressed by Divines in this Controversie the Christian Magistrate which how t is to be taken I have showed and should have here more fully opened it and taken off some cavils I foresee likely to be made against it but that I have spoken of it in the Prolegomen● and intend in the second or third part of Toleration to treat more fully of it 17. THESIS Besides all the proofes in the Old Testament of Magistrates power de facto in matters of Religion with commands given to them to look to see the true Religion settled in their Countries which I have given in former Theses there are many expresse commands given by God to the Magistrates to punish persons in their Territories for matters against the first Table viz. Idolaters Blasphemers false Prophets Seducers Witches and Wizards Prophaners of the Sabbath as in Exodus 22. verse 20. He that sacrificeth unto any God save unto the Lord only he shall be utterly destroyed Deut. 13. verse 1 2 5 If there arise among you a Prophet or a dreamer of dreams saying let us go after other Gods which thou hast not known and let us serve them Thou shalt not harken unto the words of that Prophet c. And that Prophet or that dreamer of dreams shall be put to death because he hath spoken to turn you away from the Lord your God which brought you out of the Land of Egypt and redeemed you out of the house of bondage to thrust thee out of the way which the Lord thy God commanded thee to walk in So shalt thou put away the evill from the midst of thee Deut. 17. 2 3 4 5. If there be found among you within any of thy gates which the Lord thy God giveth thee man or woman that hath wrought wickednesse in the sight of the Lord thy God in transgressing his Covenant and hath gone and served other gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded and it be told thee and thou hast beard of it and inquired diligently and behold it be true and the thing certaine that such abomination is wrought in Israel then shalt thou bring forth that man or that moman which have committed that wicked thing unto the gates even that man or that woman and shalt stone them with stones untill they die verse 12 13. And the man that will doe presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die and thou shalt put away evill from Israel And all the people shall heare and feare and doe no more presumptuously Levit. 24. 16. And he that blasphemeth the name of the Lord he shall surely he put to death and all the Congregation shall certainly stone him As well the stranger as he that is borne in the Land when he blasphemeth the name of the Lord shall be put to death verse 23. And Moses spake to the children of Israel that they should bring forth him that had cursed out of the Camp and stone him with stones and the children of Israel did as the Lord commanded Moses Levit. 20. 2 3 4. And the Lord spake unto Moses saying Againe thou shalt say to the children of Israel whosoever he be of the children of Israel or of the strangers that sojourne in Israel that giveth any of his seed to Molech he shall surely be put to death Exod. 22. 18. Levit. 20. 27. Thou shalt not suffer a Witch to live A man also or woman that hath a familiar spirit or that is a Wizard shall surely be put to death they shall stone them with stones their bloud shall be upon them Yee shall keep the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any work therein that saule shall he cut off from among his people Deut. 18. 20. 22. But the Prophet which shall presume to speak ● word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that Prophet shall die When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him that is afraid to put him to death either for his threatning words or for his signes or for his showes of holinesse or because he hath the name of a Prophet of the Lord and speaks in the name of the Lord or is indeed a Prophet as that old Prophet was 1 Kings 13. 11 18 20 21 30. Ainsw upon this place saith the Hebrewes explain it saying Whosoever withdraweth himselfe from killing a false Prophet because of his dignity for that he walketh in the ways of Prophecy behold he transgresseth against this prohibition thou shalt not be afraid of him And so he that with draweth himself from teaching concerning him what he is guilty of or that dreadeth and feareth for his words c. Now in all these commands as their subject matter consists of things forbidden in the ten Commandements as Blasphemie Apostasie Witchcraft Prophanation of the Sabbath c. So that the commands for punishing such for the substance of them are moral too of common reason and equity given to all Nations and for all ages as to the Jewes and their times I shall prove by these following Reasons and for the most materiall things brought of old or of late by the grand Patrons of Toleration Minus Celsus Senensis Acontius Bloudy Tenet M. S. Hagiomastix to make void these places of Scripture as that these commands either are abrogated by Christ the things commanded in those lawes belonging to the Jewes only but not the Gentiles nor Christians or if they be any way morall yet they extend not to Hereticks and false-teachers but concern only Apostates Blasphemers such false Prophets who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deity to them also I shall returne asatisfying Answer For the first let the Reader lay together these particulars 1. that t is evident some of these commands as against offering their children to Molech as against dealing and contracting with a familiar Spirit deserve punishing among Christians and

there is a Hell and eternall Death for all wicked impen●tent persons and a Heaven and eternall life for the Elect and true beleevers that for a Christian to worship and serve the Sun Moon and starres or foure-footed Beasts and creeping things is Apostasie and Idolatrie that to revile scoffe at and speak reproachfully of God is to blaspheme God that for a man to say God revealed to him the day of judgement should bee on such a day or such and such things should come to passe at such a time when the contrary is manifested to all be not to prophecy falsly and so I might instance in many more Unto which question if Master Goodwin answers affirmatively that Magistrates may in these and some other points of Religion infalliblity and certainly know the truth then the universall Toleration pleaded for by him in M. S. Some modest and humble Quaeries concerning a printed Paper entituled an ordinance for the preventing of the growing and spreading of Heresies c Hagiomastix Appendix 〈◊〉 Hagiomastix and other his Pamphlets falls to the ground and the Ordinance presented to the Honorable House of Commons for preventing Heresies and Blasphemies may take place and the Inflicters of heavy censures upon such who broach Doctrines contrary to these viz. that there is a God that he is perfectly holy ●ternal that hee is one in three persons c may infallibly know such Opinions are not the sacred Truths of God and the c●eer reason of Hagiomastix in this 36. Section against the old Testament Law for putting false Prophets c to death now is of no force at all for in these Principles of religion named and divers others as the resurrection of the dead that Christ is God that Christ according to his humane nature was borne without sin c Christian Magistrates walke no more at midnight but at noon day then the Iewish Magistrates in cases of Blasphemie Apostasie Idolatrie Prophecying falsly c. are as certaine and sure as they who received Answers under the old Law in matters of Religion of Idolatrie Blasphemie supposing there had been any such from the Priests by the judgement of Vrim But now if Master Goodwin dare answer negatively that there is no infallible certaine knowledge in any point of Religion under the new Testament no man infallibly and certainly knowes that there is a God or that this God is holy perfect eternall that there is a Iesus Christ who died for our sins and rose againe from the dead that there is a resurrection of mens bodies and a day of judgement c t is all opinion and probabilitie the contrary may be the Sacred Truths of God and therefore there may be no punishing by death or other bodily punishment for holding any Doctrines or Opinions in Religion suppose contrary to admonition which for ought the said inflicters know except they make themselves infallible may be the sacred Truths of God I say and am ready to prove it against him that he overthrowes the Scriptures all Christian Religion all Faith yea all the comfort and salvation of Christians hee is a Sceptick an Antiscripturist a Newtrall in Religion and an Atheist Hee justifies the worst of the Papists in all they have written against the Scriptures calling it a nose of wax a dumb judge inkie Divinity c. for to hold nothing can bee known certainly and infallibly by the Scriptures is to make them a nose of wax an imperfect weak rule a doubtfull Oracle like that of Apollo's For if the Trumpet give an uncertaine Sound who shall prepare himselfe to the battell so likewise except the Spirit of God have by the holy pen-men uttered words that may bee understood how shall it be known what is written for this would make the Scriptures be as a speaking into the aire but as concerning that point of the Church under the new Testament knowing infallibly and certainly the Christian Religion and matters necessary to salvation both in faith and worship as the Church under the old by Vrim I shal speak fully to it in the seventh answer to this Reason only for a conclusion of this third Answer I adde I much wonder seeing under the new Testament according to Hagiomastix Doctrine no Magistrates nor Synods can be certaine in doubtfull cases about matters of Religion but the best Oracles Magistrates have to consult with are every way obnoxious unto error and mistake and that the wisest and most learned of them are not able cleerly or demonstratively to informe the Magistrate what blasphemy or what idolatry it was which was by God sentenced to death under the Law though by the way I must check Master Goodwins confidence for I who am the least of all the Ministers of Christ and not to be named with the wisest and most learned of them am able cleerly and demonstratively out of Deut. 17. 2. 3. 4. 5. to informe the Magistrate and Master Goodwin too if he will bee informed what Idolatrie it was which was by God sentenced to death under the Law viz for a Iew to goe serve and worship the Sun or Moon how Master Goodwin and divers Members of his Church come to be in many controverted points doubtfull cases about matters of Religion so confident and certaine as they make themselves certain that Presbyteriall Government is not Jure Divino certaine that Christian Magistrates may not exercise their coercive Power in any matters of Religion no not to the restraining of Blasphemie Idolatrie Heresie Scisme most certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere faith in a proper sense is imputed to justification and not Christs Righteousnesse certaine that the way of the Congregation is the truth and so I might instance in divers other points To be confident as confidence it selfe can make a man to bee as sure as twice two makes four to have abundant satisfaction from God for what a man holds in pregnant strong cleer and rational demonstrations on the one hand and distinct clear and home Answers to all objections to the contrarie on the other hand that if light be light reason reason sense sence Scriptures Scriptures then such a Doctrine is truth that though the whole world should rise up as one man to oppose yet that should not shake nor unsettle a man in it is to attaine to a high measure of certaintie and infallib●litie Now whoever hath but read with due consideration Mr. Goodwins writings cannot but take notice in them of many high strains and professed solemne Declarations of his absolute certaintie and full demonstrative knowledge of many Points of Religion yea of some more doubtfull controverted as of Church-Governement and the way of the Congregation and yet I suppose hee hath no better Oracles to consult with then Christian Magistrates have There is no Priest with Vrim for him to enquire by unlesse the Sectaries have set him up as their Oracle to consult with in stead of the Scriptures and I think he will not

under the Gospell now as well as under the Law and if these why not the other of Blasphemy Idolatry false-prophecie c these latter are of moral things as well as the other the first and these are delivered both by Moses in the samebooks time propounded after the same tenor and way upon the same grounds and reasons No difference at all unlesse that these latter concerning Apostasie Idolatry false prophecie be more strictly commanded and further inlarged which the Reader by comparing the texts shall observe But if it be said those commands against offering their seed to Molech and of witches are therefore punished by the Magistrate because they offend against lives and estates of mankind in killing the children in cattell being killed and mens bodies being hurt by Witches and Wisards which is not in the other of Apostasie Blasphemy c. I reply t is to be observed that in all those places where the commands are given by God to the Magistrate about these there 's not one jota or tittle expressed about offending against the second Table in life or goods but all the reason formally declared is because against God immediately and the commands of the first Table For giving the seed to Molech Levit. 18. 21. this is the reason alledged by God against it Thou shalt not let any of thy seed passe through the fire to Molech neither shalt thou prophane the name of thy God I am the Lord Levit. 20. 3. the reason given against it is the defiling of Gods Sanctuary and prophaning his holy name both which spake in reference to the worship of God only and matters of Religion as Ainsworth in his Notes upon both these Texts fully and excellently shows as also the late Annotations of our English Divines It is further proved by those two Texts Jerem. 7. 31. Jerem. 19. 5 6. where God speaking against the Jewes offering up their children to Molech layes open their sinnes in these expressions which I commanded them not neither came it into my heart which I commanded not nor spake it neither came it into my minde in which words God answers to what was in their hart viz. that they did it as a worship to God a thing commanded by him and so out of conscience but God tels them and that in these reiterated expressions it was never commanded by him among all the duties of his worship he never spake a word of any such matter and among all the places in Moses Books Prophets the Books of Kings Chronicles where 't is spoken of we shall never find this condemned as murther but still spoken against as Idolatry a corruption of Gods worship and so recorded among such transgressions besides according to Gods owne rule and way of acquitting some men of murther by providing Cities of refuge Deut. 19. in some cases for men that had slaine their brethren upon that ground because they hated them not in time past twice expressed verse 4. 6. the givers of their children to Molech will be found to be adjudged to death for their Idolatry rather then the killing their children for it cannot be supposed that the worshippers of Molech hated their children in time past or at present and out of that hatred offered them up in sacrifice but out of their blinde zeale and strong delusion thinking therein they should doe a high and extraordinary service Rabbi Bechai saith that the Parents were perswaded that by this sacrifice the rest of their children should be delivered from death and that they themselves should prosper for it all the dayes of their life For ther 's no question but these Idolaters loved their children and had affections to them as might be proved by severall reasons among others by the great noise made by beating upon Drums in the time of sacrificing to drowne the cries of the children left their cries working on their Fathers naturall affections should make the Fathers spare them whereupon the place of sacrificing was called Tophet of Toph which is a Taber or Drum For the commands given to Magistrates against Witches they are set down either without any reasons at all of them or else in those places where any reasons are assigned they relate wholly to God as a breach of the first Table nothing at all as to men as these Scriptures show Levit. 20. 6 7. 26 27. Deut. 18. 10 11 12 13. and our English Divines in their late Annotations upon Exod. 22. 1● write thus Witchcraft in forbidden and that upon paine of death Some have thought Witches should not die unlesse they had taken away the life of mankind but they are mistaken the proof of which the Reader may finde set downe there But why then must the Witch be put to death Answer Because of the league and confederacie with the Devill which is high treason against God because he is Gods chiefest enemie and therefore though no 〈◊〉 ensue this contract at all the Witch deserver present and certaine death for the contract it selfe Secondly these commands to the Magistrate concerning Idolaters Blasphemers c. were not for the punishing of Israelites the Jewish people only but of all strangers in their Land both of Proselytes that dwelt among them and of others that only travelled thorough or were there a while upon trading or such like occasions as these Scriptures show Levit. 20. verse 2. Whosoever he be of the children of Israel or of the stranger that sojourne in Israel that giveth any of his seed to Molech he shall surely be put to death Levit. 24. verse 16. Hee that blasphemeth the name of the Lord shall surely be put to death as well the stranger as he that is borne in the Land Upon which places of Scripture and others as the fourth Commandement c. besides many reasons that might be given why stranger is to be taken in the largest sense even for al strangers coming among them though not Pro●elytes it is the judgement of many learned men as Rabbins who were best skilled in the Customes of the Jewes Maimonides with others as moderne write●s Zanchius Rivetus our English Divines in their late Annotations on Levit 20. verse 1. and above all Master Selden in that learned Book De Jure Naturali Gentium lib. 2. cap. 3. clearly showes 't is understood of all Gentiles coming among them by accident as those workmen of other Countries Tyrians Phaenitians c. sent by Kings to King Solomon for the building of the Temple or those who passed from place to place for traffique sake or any who passed through the Countrey Master Selden in that Book of his also showes that when the Israelites were Sui Juris in their owne Countrey had power over the Nations and were in a flourishing estate under David Solomon and other such Kings they denied all dwelling and habitation to the Idolatrous Heathen or so much as to lodge them by way of Travellers or Guests till they had given their names to the

Lords holy One the glorious Ordinance of the Oracle of God among the Jewes by which they inquired and consulted immediately and received Sentences and Answers immediately and infallibly from the mouth of God to be appointed of God or ever made use of by the Priest upon the desire of the Magistrates and Elders in cases of resolving doubts whether this or that was Blasphemie Idolatry false prophecying and thereupon putting to death Blasphemers false Prophets Seducers to Idolatry Hagiomastix gives no place of Scripture at all for proof and upon serious perusall of all places of this kind both of commands and examples for punishing false Prophets Idolaters c I doe never find the Magistrates were commanded in those cases to enquire by Vrim or ever practised it Let Deut. 13. Deut. 17. Levit. 20. 2. 3 4 5. Deut. 18. 20 21 22. Levit. 24. 16. with the examples of Asa Josiah and others bee lookt into and wee shall not finde a word spoken of concering the deciding who were or who were not or killing false Prophets and Idolaters upon receiving an Answer from God by Vrim and Thummim but stil the grounds expressed of proceeding against them are upon the Law of God the nature of the sins and other reasons of a common nature and among the signes and marks by which false Prophets are to be known this discovery by the glorious Oracle is none of them but the thing following not nor comming to passe which was spoken in the name of the Lord their prophecying in Baal and causing the people to erre their strengthening the hands of evill doers that none returns from wickednesse their saying unto them that despise God Ye shall have peace and unto every one that walketh after the imagination of his owne heart no evill shall come upon you with divers such like as is evident by Deut. 18. 22. Jerem. 23. 13. 14 17. and many places out of Moses and the Prophets In Joshua 22. when the children of Israel heard of the two tribes and a halfe building an Altar they did not before they gathered themselves to goe up to warre enquire by Vrim and Thummim whether it was Idolatry or not and when an Answer was given to Phinebas and the ten Princes that they had not built an Altar to turne from following the Lord but only for a witnesse between them and the rest of the Tribes that it might not besaid to their children in time to come ye have no part in the Lord Phinehas the Priest and the Princes of the congregation did not consult the Oracle spoken of to be resolved in this Controversie Thus Asas and the Peoples entring into Covenant to put to death men or women for matters of religion was not founded on an Answer by Vrim and Thummim but upon whosoever would not seek the Lord God of Israel and for Asa's putting down Maachah his Mother from being Queen because she made an Idol in a grove there is not the least hint expressed of his consultation beforehand with that glorious Ordinance of the Oracle of God whether she was such a kind of Idolater and her Idolatry of such a nature as she was to be punished with that punishment of being removed from being Queen Josiah in all the exercise of his coercive Power upon the Violators of the first Table 2 King chapt 23. in sacrificing some of them upon Altars and burning their bones in putting down others c never enquired by Vrim whether those he killed were such kind of Idolaters as God by the Law intended should be put to death and whether the others were not such So the Priests Prophets and People in taking Jeremiah and saying he shall surely die and that he is worthy to die they pretend not to passe sentence upon enquiring by Vri● but upon his prophecying in the name of the Lord This house shall be like Shiloh and this city shall be desolate without an inhabitant Jerem. 26. 8 9 11. which they judged a Prophecying falsly upon mis-underst anding some Scriptures as appears plainly by those words why hast thou prophecied in the name of the Lord saying This House shall bee like Shiloh and this City shall be desolate without an inhabitant For because of Gods promise concerning the Temple that he would abide ever there Psal 132. 14 They presumed that it could never perish and accounted all preaching that looked that way blasphemous Matth. 26. 61. Acts 6. 13. of which see more in the late Annotations of our English Divines upon the 9. verse And Jeremiah in his judicial defence to the Court and Councell for so it appears it was a Court by verse 10. 16 17. speaking of certaine Elders of the Land rising up and speaking to the Assembly of the People pleading his immediate call from God to prophecie against the Citie as his Answer against their accusation and in all the contestation and Controversie that was between the Princes and certaine of the Elders and the Priests Prophets and People concerning Jeremiah's being worthy to die neither Jeremiah nor the Priests Elders and People that were for his being put to death or against it once offer for deciding this difficult case and doubtfull matter to propound the enquiring by Vrim and Thummim but both sides plead the case upon Scripture Grounds and examples as hee who reads the chapter may easily see and certainly if enquiring by Vrim and Thummim had been appointed of God and practised by the Church as the Oracle to which in all difficult cases about matters of religion the Iewes were to repaire by which to judge whether such things were Blasphemie Idolatrie Prophecying falsly yea or no and whether the persons were such kind of Blasphemers false Prophets Idolaters as the Law intended should be put to death it is strange that in all this sharpe contest and great Controversie about accusing Jeremi●h for prophecying falsly and arraigning him upon his life neither himselfe nor his enemies none of the Priests Princes Elders People nor Jeremiah should once move to enquire immediately from the mouth of God by Vrim and Thummim the infallible Resolution of this question whether Jeremiah prophecied falsly in the name of the Lord and deserved to dy And therfore from this and all the Premises yea upon serious searching into all places of Scripture that speak of Vrim and Thummim and of those who enquired of the Lord in that way and comparing them together with the helpe of many judicious and learned Interpreters besides consulting Divines who have written of Vrim and Thummim I cannot find the least Ground that the Iews either were commanded or ever made use of enquiring by Vrim to bee satisfied in judiciall Proceedings whether this or that was Idolatry or Blasphemie or this man an Idolater or false Prophet or no but they proceeded in those things by the Law of God given to them and in difficult cases too hard they were enjoyned to goe to the Priests by way of consultation

to be informed of the true sense and meaning of Gods law and the Priests as the great Lawyers among the People practised in the meaning of Gods Law according to which judgement was to be given gave them Resolutions out of the Law and never in those cases upon consulting by Vrim as many Scriptures-show The resolution of the Priests upon enquiring of them in hard matters was to eaccording to the sentence of the Law Deut. 17. 8 9 10 11. Ier. 18. 18. the Law shall not perish from the Priest the meaning is though falsly applied against Jeremiah that the Priests keeping to the Law are the Oracles of truth and therefore Jeremiah is a false Prophet seing they who have Authoritie in the Church and understanding of the Law contradict him Mal. 2. 7. For the Priests Lip should keep knowledge and they should seeke the Law at his mouth he Priests lips keeping knowledge and seeking the Law at hi● mouth not new immediate Revelations from the mouth of God are here set downe to be looked after In questions about morall things sins and duties the Priests are to give answer from the Law As for that ju●gement of Vrim spoken of in Numb 27. 21. which was by way of Oracle the high Priest having Vrim and Thumim about him giving answers in Gods name which were of infallible truth and made a supreame determination that was for the resolution of doubtfull and difficult businesses and enterprises in matters of events and successes of things for direction and counsell from God what course to take in distresses and such and such cases as about going to warre c. for discovery and revelation of hidden and secret causes of judgements but never was upon occasion of questions of things forbidden in the Morall Law and for determination of who or what was an Idolater or Idolatry a false Prophet or prophesying falsely a Blasphemer or Blasphemy and if we consult the Scriptures where the judgement of Vrim is spoken of w● shall finde as much which I desire the Reader well to observe All the places I have taken notice of that speak of enquiring of God by Vrim are th●se following Exod. 28. 15. 30. Numb 27. 21. Josh 9. 14. Judg. 1. 1. and 20 18 and 20. 1 Sam 23. 9 10 11 12. 28. 6. 30. 7 8. 2 Sam. 21. 1. all which speak only of enquiring of God in the cases forementioned and not in the least of controversies arising upon Morall transgressions against the first Table and of what punishments shall be inflicted upon men for them unto which considering the judgement of divers learned men in their Commentaries upon most of these places of Scripture concerning the enquiring by Vrim and others in their writings going this way of enquiring in cases of of warre distresses and for publick persons enquiring not hereby for a common man but either for the King or for him on whom the affaires of the Congregation lay but not giving any one instance in matters of Idolatrie Blasphemy Prophecying falsly or any other corruption in Religion I confesse I am much confirmed that the judgement of Vrim was not appointed for that use to resolve what violations of Religion were and what were not punishable by death Now that the judgement of Vrim was of any such use to enquire of God by the Priest in points of Idolatrie Blasphemie c I see not the leastcolor for it unlesse in these places of Scripture Deut. 17. 8 9 12. which place is urged by Hagiom p. 130. the sentence of the Priest against which hee that should doe presumptuously in not hearkening to it was to be put to death was only such a sentence with the Priest did upon inquirie by Vrim and Thummim receive immediately from the mouth of God himselfe Deut. 21. 5. Deut. 19. 16 17 18. and in those examples of him that blasphemed the name of the Lord being put in ward that the mind of the Lord might be showed ●h●m Levit. 24. 11. 12. and of him that gathered sticks put i●ward till the Lord should declare what shall be done to him But for Answer in none of these places or examples is there any thing spoken of consulting by Vrim For the first place only urged by Master Goodwin to say nothing that these verses are quite another thing from that command in the beginning of the chapter about putting to death for serving other gods and worshipping the Sun and Moon there being in that case not a word tending that way which yet is the point in question of going to the Priest and enquiring of him and upon this judgement putting to death besides this command being of things of another nature as ●erse 8 showes here is no direction in this place to enquire by Vrim but the matters here spokenof being difficult councell is given to goe to the Priests skilled in the meaning of the Law and in answering of doubts arising to be informed by them of the meaning of the Law many passages in those verses show as much and whereas in the case of enquiring by Vrim in all places expressions are used of enquiring of the Lord the Lords answering and such like here still all is put upon the Priest or Iudge and upon the sentence and judgement that they shall show and they shall tell and that this place cannot be meant of the judgement of Vrim t is evident thus because that Vrim and Thummim belonged only to the Priesthood Deut 33. 8. and particularly to the high Priest Numb 27. 21. Exod. 28. 30. Now he who would have God to bee inquired of concerning some great businesse did come to the Priest and the Priest putting on the Ephod to which the breast Plate of Vrim and Thummim was fastned verse 28. stood before the Arke of God and so God gave answers which were of infallible truth of which with a more particular relation of the manner of inquiry and the way of Answer by Vrim and Thummim the Reader may see more in Ainsworth Annotat. on Exod. 28. 30. and Numb 27. 21. Diodate Annotat. on Exod. 28. 15 30. Numb 27. 21. 1 Sam 23. 6 28 6. the Annotations of our English Divines on Exod. 28. 15. 30. 1 Sam. 23. 6. Peter Martyrs common places and Weems Christian Synagogue but never was the judgement of Vrim by a Iudge and Magistrate who was a Person distinct from the Priest Now t is evident Deut. 17. 9. 12. that the Priest and the Iudge are distinct and divers persons there and the man that will not hearken unto the Iudge even that man shall die as well as hee that will not hearken unto the Priest which fully showes that what Hagiomastix writes page 46. 47. and 130. of death inflicted only upon such who would not hearken to the Priest enquiring by Vrim to be an untruth Secondly the sense and meaning of this place from vers 3. to the 13. is that inferior Courts and Assemblies in

death is to bee inflicted but whether this be a false or a true witnesse as the words cleerly show the question is not about matter of Law whether such a thing be Idolatrie or not what kind of Idolatry but of matter of fact whether the partie did commit such a thing or no of which he is accused And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and testifieth falsly against his brother then shall ye doe unto him as he had thought to have done to his brother so shalt thou put the evill away from amongst you As for that place Deut. 21. 5. the coherence and scope of the place showes it cannot be meant of the judgement by Vrim but those verses from the second to the tenth containe a direction from God of what course is to bee taken for the expiation of an unknowne murther and among other things that are to bee done for the putting away the guilt of innocent bloud from the Land as the Elders and Judges must doe according to the verse 2. 3 4. so the * fifth verse showes what the Priests are to do for the freeing the people of Israel from innocent bloud being laid to their charge namely in the audience of the people to pray for atonement and expiation that prayer in verse 8. The Elders were to wash their hands and say Our hands have not shed this bloud and the Priests said Be mercifull O Lord and lay not innocent bloud unto thy People Israels charge and if any thing else were to be decided about that businesse by the words of the Priests as expounders of Gods Law it should be determined not that they had any absolute or arbitrary power of themselves but by their word meaning the word of God which they should show as Deut. 17. 11. The subject matter of this Scripture is not to enquire of the Preists whether this were a casuall or a wilfull Murther and for them to tell who were the murtherers that had slaine this man the resolution of which questions by the Priests might indeed imply some colour for the Priests by enquiring by Vrim these things are not once named but all the matter is what 's to be done to expiate the bloud of a man slain in the Land it being not knowne who hath slaine him that 's supposed and is the case upon which all the direction both for Elders Priests and People is built Lastly as to those examples in Levit 24. 11 12 13. and that of Numb 15. 33 34 35 of the Blasphemer and Sabbath-breaker put into ward that Moses might receive an Answer immediately from God what to doe with them accordingly the Lord spake unto Moses that they should be stoned I answer First the Law concerning blasphemie was not yet given publickly to the Jews the mind of God declared what should be done to them that blasphemed the name of the Lord therfore no wonder the Blasphemer was put in ward that the Lord might be consulted with what kind of punishment should bee inflicted upon him by the light of nature and the Law of the Decalogue the people of the Jewes knew hee was to bee punished for it though the particular kinde and forme was not yet made known by God and therefore bring him to the supreame Magistrate Moses and make him fast till the mind of God for the particular kind of punishment should be made known upon which occasion God doth not only declare what shall be done to that particular man but gives them a Law concerning all Blasphemers in the 16. verse taking an occasion from this as hee did from other transgressions committed and his peoples ill manners to publish judiciall lawes the appendixes of the morall Law in matters of justice and judgement But though God was immediately consulted with before there was a law for that is the case here of which there was all the reason in the world how doth it follow that after an expresse Law is given and ordinary means and wayes appoynted by God for the full knowing and executing of that Law now Persons must immediately upon all occasions have immediate Answers from God whether and how they may punish upon that Law and indeed to what end were expresse laws written made known and knowing able men in those laws deputed by God to judge according to them if immediate and infallible Answers were to be sought from God upon all occasions and persons not to be judged by those Lawes And for the Sabbath Breaker in Numb 15 however the Law had said the Breaker of the Sabbath should die Exod. 31. 14. yet it was not declared by what kind of death hee should die as Ainsworth Diodate and our English Divines in their Annotations upon the place observe saying though there were a Law to put to death a Sabbath breaker yet it was not declared what manner of death hee should die and of that the question being proposed the Answer is made by declaring the kind of death he must suffer which is set down in the next ver Solo. Jarchi saith it was not declared what manner of death the Sabbath Breaker should die but they knew he that prophaned the Sabbath was to die Now the Israelites were to receive directions from God as well for the manner and kind of their Lawes and punishments as for the punishments themselves and some of them being not declared no wonder that Moses stayed till hee enquired of God but what 's all this to make good Hagiomastix● assertion that because Moses who was to receive Lawes from God both for matter and forme for that people did wait upon God by speciall immediate inquiring in cases of some transgressions that accordingly all things might bee done therefore after God had given all Lawes both for matter and forme in cases of Idolatry Blasphemie prophecying falsly as in Deut. 13. Deut. 17. 2. Levit. 24. 16. the Judges and Magistrates following must doe so too Secondly in both these instances alleadged the men were put into ward not to enquire of God concerning their sins committed whether they were Blasphemie and Sabbath-breaking there was no question in that kind both the people and Moses were satisfied in that as appeares by the stories and by putting them in ward but only in what manner they should be proceeded against God not having before declared his mind particularly in those cases so that these instances helpe Hagiomastix nothing at all as not speaking to the matter in hand For whereas Hagiomastix makes this ground of the Iews putting to death Blasphemers Idolaters their enquiring and Gods declaring by Vrim what kind of Blasphemer and so what kind of Idolater particularly it was that be by his Law intended should be put to death Moses and the people neither inquired any such thing what kind of Blasphemie it was nor did God speake to Moses in that kind but bring forth him that hath cursed in

high Priest in matters of morall transgressions giving Answers by Vrim and not by the sentence of the Law So Lorinus upon the 11. verse according to the sentence of the Law which they shall teach thee saith that by the name of the Law in this place is neither necessarily understood the Mosaicall Law nor the holy Scripture but the sentence it selfe of the Judge as the pronoun● infinuates the Hereticks would have it to bee a conditionall command of hear●●ning to the Priests according to the Law that they might take away the Authoritie of Traditions and appeale to the Scripture alone Luther long since writing upon this place observed as much of the Papists And the Papists with a great deale of endeavour have drawn this place to their Idol that they might set up the Papacie So that by this it seems the Papists and Sectaries are agreed upon the same Mediums to set up the Pope and his Infallibilitie and a Toleration and Dispensation to beleeve and professe whatsoever men please Thirdly this cleere reason of Master Goodwin in his 36. Section of Hagiomastix against the old Testament Law being now in force for putting of false Prophets Blasphemers and Seducers to Idolatris to death upon which hee vapours and triumphs so exceedingly over the Anti Quaerists certaine striplings of the Assembly as hee by way of scorne terms them is so farre from fighting against the Magistrates punishing even by virtue of that old law for matters of Religion where hee is sure and certaine the things hee punishes for are Apostasies Idolatries Heresies Blasphemies and that hee is not mistaken as that in all such cases of certaintie and infallibility it establishes the Magistrates coercive power in matters of the first Table and is indeed a strong reason for it For if that were the formall cause and reason why Magistrates might then punish Idolatrie false Prophecying c. because they might infallibly know such a thing was Idolatrie c. and so bee out of danger of fighting against God then what things may bee as certainly known under the Gospel to bee Idolatrie false Prophecying Apostasie c the Magistrate may as well restraine I shall not need to prove the consequence because besides its own evidence that it necessarily follows Master Goodwin in expresse terms grant and confesses page 130. that for his part hee shall thinke it equall nd meet hee that shall doe presumptuously and not hearken unto what is by infallible Revelation from God should be put to death and the only ground brought by him in this 36. Section of denying this power to Magistrates now is their uncertaintie in matters of Religion the best Oracles that Magistrates and Iudges have to direct them in doubtfull cases about matters of Religion being men of very fallible judgements and every way obnoxious unto error and mistake and therefore to goe about to prove that the old Law is now in force because it was once given to the Iewes is as if one should prove that a man may safely and without danger walke among bogges and praecipices at midnight because he may well do it at noone day So that by Hagiomastixs owne confession what 's certainly and infallibly known to be Error Idolatrie Blasphemie Heresie may and ought to be punished by the Magistrate under the new Testament which is indeed a yeelding the question that Magistrates may punish under the Gospell in matters of Religion for that 's not the question what is truth and what is Error what is Heresie and what is Idolatrie and whether any thing can bee known certainly under the Gospell to be truth or no and how the Magistrates come to know it and who shall tell them which is truth that is quite another question but the question in hand about Toleration and the Magistrates coercive Power in points of Religion is supposing and granting there are many things certaine in Religion which he certainly knows and beleeves whether then the Magistrate may punish which upon this very question whether Princes have full Power to command for truth was well observed by Bishop Bilson long since in his answer to a Jesuite making this objection Yea But who shall tell Magistrates which is truth That is not this question When wee reason whether Princes may command for truth and punish error you must not cavill about the meanes to know truth from error but suppose that truth were confessed and agreed on and in that case what may Princes doe for truth If I should aske you whether Princes may revenge Murthers and punish thefts were this an Answer to say but how shall they know what Murther is and who be theeves No more when we demand what duty Princes owe to God and his truth should you stand quarrelling what truth is or how truth may be known The Princes dutie to God is one question which wee now handle the way to discerne truth from error is another which anon shall ensue when once this is ended But first let us have your direct Answer whether Princes may command for truth or no And then the Iesuite answering for truth they may but if they take quid pro quo they both hazard themselves and their whole realms Bilson replies you slide to the second question again before the first be finished stay for that till this be tried Now then to bring this point to ahead and issue Hagiomastixs clear reason grants that in cases about matters of Religion sure and certaine the Magistrate may punish in the times of the Gospel which directly overthrowes that universall Toleration so much pleaded for in divers of his Books so that Master Goodwin by his own cleer reason is forced upon this Dilemma either to hold no points in matters of Religion and Doctrine of faith can be certainly and infallibly known under the Gospel or if they can then the violations of such may by the Magistrate be lawfully censured And here in this matter I doe appeale from Master Goodwins wanton wit great applause among his Seduced Members and from all others his ingagements to the Sectarian partie to his conscience if so bee in this point of pretended libertie of conscience he hath any conscience at all left to resolve me this question whether Christian Magistrates under the Gospell may not by the Scriptures and other meanes that God hath given and appointed in his Church infallibly and certainly know that there is a God that this God is but one that the Scriptures are the word and mind of this God that this God is holy just good wise eternall omniscient omnipotent mercifull perfect that this one God though but one in essence is three in persons the Father the Sonne and the Holy Ghost that the Son was manifested in the flesh became man that he died for our sinnes according to the Scriptures that hee rose again from the dead ascended into heaven sitteth at the right hand of God shall come to judge the world that

that is handled is Politicall or Ecclesiasticall The Politicall is Criminall or Civill but the Ecclesiasticall is Ceremoniall So Lyra understands between blood and blood when one part of the Judges say that this shedding of blood is to be punished with death as being voluntary murder the other part sayes no it is but casuall Master Gillespie in his Aarous rod blossoming Book 1. chapt 3. showes t is agreed upon both by Jewish and Christian Expositors that this place holds forth a supreme Civill Court of Judges and that this text holds forth two sorts of causes some foren●icall betweene blood and blood some ceremoniall between stroak and stroake Now this Scripture speaking how that man shall die that will do presumptuously and will not hearken unto the Judge as well as he that will not hearken unto the Priest and speaking of matters of the second Table as well as of the first and the sentence of death here spoken of if immediate and infallible by Vrim extending equally to difficult cases in Civill matters as in matters of Religion or rather more there being divers particular instances in Scripture of Answers in Civill matters as of war and foretelling of some events in Civill affairs but none in matters of Religion if then the Magistrate because of his immediatenesse of consultation with God might punish in matters of Religion but not now that immediatenesse being ceased it will also follow he might then punish for bloud c because by Vrim hee might certainly know whether it was wilfull or voluntary but now he may not because t is possible and probable in doubtfull and difficult cases about mans life meum and tuum he may run into errors and mistake Sixthly this cleer Reason of Hagiomastixs making infallibility the ground of coercive Power and Fallibility a being subject to error and mistake the ground of the deniall of such a power is a fundamentall falsity and a grand mistake overthrowing equally all spirituall censures and punishments in cases of false Doctrines and Hereticks and all bodily outward punishments in Criminall Civill matters and so at once making void all the Civill Power of the Magistrate and all the Ecclesiasticall power of the Church For the Magistrate is not infallible absolutely free from all possibility of error and mistake in his judgement in matters of the second Table many Magistrates in those matters have and doe daily grosly mistake many innocent persons have suffered and doe daily and many guilty persons have and doe escape who does not see in Civill matters what mistakes there are and may bee both in point of law and matter of fact how Lawyers and Iudges are divided in their Opinions what controversies and difficulties arise upon cases what doubts and Scruples grow upon witnesses testifying quite contrary and other circumstances so that what Iudge can say hee is infallible and certaine that hee is not mistaken that hee saw such a fact committed that the accusers and witnesses have deposed nothing but truth I could Instance in a hundred particulars both in regard of the Law-Makers the Lawes the Jewry Witnesses the accused partie the Iudges themselves c wherein Magistrates are as fallible and as obnoxious unto error in matters of the second Table as in the first yea and in divers respects more but I must refer this to the second part of this subject where the Grounds for Toleration particularly that of no man being infallible in our dayes is to be answered Deut. 17. 8 9 10 11 12. showes us there are difficultcases and Controversies in matters of the second Table between blood and blood c and that among the Iudges themselves so that higher Courts are appointed to go unto and the highest of all the Councell of Seventie at Jerusalem Who sees not in Kingdomes about their Lawes and Civill Rights as high and great Controversies and Contestations as in matters of Religion each partie having great Lawyers and able men on their side So the Church with the best Councels and Synods are not infallible but may mistake and erre and in in some things have mistaken as many learned Protestants have shown against the Papists upon that question whether the Church may erre And therefore by this cleer reason of Master Goodwin it should not be only unlawfull for the Magistrates to punish for Idolatrie Blasphemie Heresie Scisme but for Murder Theft Polygamie Adulterie c yea as unlawfull for the Church to admonish and excommunicate for Idolatrie Heresie Blasphemie c as for the Magistrates to punish corporally But now M. S. Hagiomastix Ancient Bounds or Liberty of Conscieuce stated with divers of our Sectaries who write of this question yeeld the Magistrates power in matters of the second Table answering that of Rom. 13. 4. to be understood in things concerning the second Table and the Churches power in censuring for Heresies evading that of Revel 2. 20. to be meant of Ministers not Magistrates and of spirituall censures not Civill who yet are alike fallible and subject to error and mistake the Magistrates in Civill judgements and Ministers in spirituall as they are in punishing corporally in matters of Idolatrie Heresie and indeed considering the state of the question of Magistrates coercive Power in matters of Religion as I have laid it downe in the Prolegomena and so is to be understood viz. that the Magistrate is to doe it upon advice and after advice in all difficult doubtfull cases with the ablest Godliest Ministers in the Church by the advice of Synods with Solemne Prayers after meant of instruction and conviction used to the parties which means and helps being not in Civill causes nor in the censures of particular Churches are more liable to error and mistake then Magistrates So that if Magistrates and Churches may punish the one corporally in matters of the second Table the other spiritually in cases of both as is confessed by our grand Patrons of Toleration notwithstanding their fallibilitie and possibilitie of mistake then in difficult doubtfull cases Magistrates may punish in matters of the first Table notwithstanding they are men of very fallible judgements or in case the want of the Magistrates infallibilitie puts a supersedeas to his coercive Power in matters of Religion the same want deprives him of Power in Civill things and Ministers in Ecclesiastical because of their Possibilitie of erring in both By all which the Reader may see t is a very rotten foundation both to build upon or to take away the Power of censuring evill and erroneous persons upon the infallibilitie or fallibilitie of those who have Authoritie from God no certainly this Power and dutie of those who are in place both in Church and State are founded on the Ordinance and Institution of God in appointing such Offices and in the nature of the Crimes and offences and on the ends of vindicating Gods Glory and Name and preserving others from being ruined c but never on that that the persons who should

not cause to say Lord let any burthen of the Ceremoniall Law be laid upon our necks rather then this Thirdly unto the end of Christian Religion and the knowledge of it as it is written in the Scriptures particularly of the new Testament which is that Christians may have consolation and hope in life and death Rom. 15. 4. 1 Epist John 1. 4. Now there can be no solid comfort without certaintie and assurance of the truth of the thing in it felse at least which wee professe but in doubts fears uncertainties the soule must needs be in perplexities anxieties as upon the rack Feare hath torment 1 Iohn 4. 18. But Secondly the infallibilitie and certaintie under the old Testament by Vrim and Thummim of the Priest so much spoken of and magnified by Hagiomastix above that under the new was as much liable to questioning and doubts by cavilling and contentious Spirits as the way under the new and many exceptions might be made and Controversies to arise whether those who were to give sentence in cases of Religion upon the Answer by Vrim did according as they received it from God or according to their own corrupt affection and interest which considering what many of the Priests were under the old Testament corrupt and partiall and the silent manner of Gods Answer by Vrim might give occasion of questioning yea Hagiomastix himselfe supposes and implies in some cases a possibilitie of a wrong Answer and doing injustice after consultation with the glorious Ordinance of the Oracle of God as these words show So that except those that were to give sentence in cases of Religion had been desperately wicked end set upon bloud and had despised the glorious Ordinance of the Oracle of God amongst them they could not doe injustice Now t is evident there were high Priests among them and such who had power of sentence in cases of Religion that were desperately wicked who either might passe sentence without enquiring by Vrim or else not goe according to Gods Answer by Vrim but according to the lusts of their owne hearts Whosoever does but consider these examples following recorded in Scripture both of the Priests and other men going flat contrary to the mind of God and immediate Answers from him will not wonder but be satisfied The Priests in Ieremiahs time were desperately wicked and set upon bloud even upon having Ieremiahs bloud pronouncing sentence upon him This man is worthy to die and Thou shalt surely die Jerem. 26. 8 11. and there were many complaints by Ieremiah Ezekiel and other Prophets of the Priests and cheife Priests being out of the way through strong drink erring in vision and stumbling in judgement saying to a stock Thou art my Father and to a stone Thou hast brought me forth c offering violence to the Law and Prophaning of holy things putting no difference between the holy and prophane hiding there eyes from the Sabbaths the chiefe of the Priests transgressing very much and polluting the house of the Lord which he had hallowed in Ierusalem Esay 28. 7. Ierem. 2. 27. Ezek. 22. 26. 2 Chron. 36. 14. Now if the Priests would doe all this when they degenerated offer violence to the Law say to a stock thou art my Father pollute the house of the Lord and much more that is recorded in the Scripture of them then there is no question to be made but they might pervert the sentence by Vrim and give an Answer quite contrary to what they received immediately and infallibly from God therby condemning the innocent and clearing the guiltie making that prophecying falsly as in Ieremiahs case which was Prophecying truly making that Blasphemie which was none Yea they are particularly taxed for erring in vision and stumbling in judgement which words probably may be meant of their judgement by Vrim the Priests Answers in that way being cald the judgement of Vrim and judgement in divers places of Scripture as Numb 27. 21. Exod. 28. 15 29 30. So that for all Hagiomastixs cleer reason if the Priests were corrupt and partiall under the Law as some good Priests in some particular cases might be and were as Aaron in the golden calse Eli in the matter of his sonnes Hophni Phinehas and wicked ones would certainly be the Iews might be in danger in matters of Religion to be punished unjustly then in those dayes notwithstanding their Priests had immediate and infallible Answers from God as well as Christians now under the new Testament besides if we consider what the way of Answering by Vrim was and that as distinguished by Rabbins and other Divines from some other wayes of Gods Answers not by a loud voice that all who came to enquire might heare the Answer as well as the Priest but in a silent way and manner revealed only to the Priest either by inspiration or by looking into his breast-Plate upon the darknesse or brightnesse of his Iewels by which he knew or by some letters in the breast-Plate in which he read the will of God and so by the Priest communicated to the Iudges and standers by but if the Priests would pretend other Answers from God then he gave how should the Iewes disprove them and what more certaintie had those who in difficult doubtfull cases came to the high Priest to enquire by Vrim seing they received the Answers not from God immediately but from the high Priest and the Priest might possibly deceive them in cases falling out about their own children or neer bloud showing partialitie and affection then may be had by us now in these times nay going according to Master Goodwins Principles that the sentence of the high Priest was by Vrim and not by the Law the judgement of Vrim from the Priest was the supreme and last Iudge in case the Priests would be false as in some particular cases they might the Iewes were in a more uncertaine and worse condition then if to be judged by the Law or wee in these dayes who if our Magistrates and Iudges should degenerate might appeale to the Scriptures and urge them to them whereby to convince them but so could not the Iewes according to Hagiomastixs Doctrine the Priest by Vrim being appealed to in cases where they suppose the Law could not helpe and lastly if wee consider how Prophets under the old Testament who were as immediately and infallibly inspired as the high Priest by Vrim yet in all their Answers and Dictates were not without all possibilitie of mistake as is evident by Nathans Answer to David 2 Sam. 7. 4 5. c nor without all danger of deceiving those they spake to as is to be seen in that example of the old Prophet in Bethel 1 Kings 13. 11 17 18 21. and divers other places of Scripture speaking of Prophets wee may easily conceive how Magistrates and Iudges then might be liable to error as well as now especially if they tooke all the Priests and Prophets said without comparing and examining

of that knowne axiome A particulari ad universale non valet consequentia and therefore though that particular reason be ceased although I haue fully shown that never was any reason of those Laws under the old Testament for punishing of false Prophets but a meer device and a fancie t is no good consequence all the other reasons yea and the commands themselves should cease also Seventhly to that Hagiomastix saith that the punishments enjoyned by God then under the Law to be inflicted in his Church upon delinquents were more bodily and afflictive to the outward man then the punishments enjoyned under the Gospel and consequently were not only carnall or bodily but typicall also and prefignificative of those greater and more spirituall under the Gospel cutting off from his people then as of casting out from his people now cutting off under the Gospel being no where found to be used but in a metaphorical and allusive sense also to what Minus Celsus Senensis writes that that corporall punishment in Deut. 13. was a Type of eternall damnation and therefore that Law with all the rest given for the future signification of things by the comming of Christ ceased I answer as followes First I deny the punishments enjoyned by God under the Law to be inflicted in his Church upon delinquents to be bodily or afflictive at all to the outward man as by donfiscation of goods or by death but they were spirituall and inflicted upon the soules by suspension excommunication and such like spirituall censures as well as now under the Gospel T is true there were bodily outward punishments in the Civill Iudicatories inflicted then on the bodies of false Prophets Idolaters c but by the Magistrates the Civil Governors and not by the Priests the Ecclesiastical Governors in the Church of the Iewes For under the Law the Jewish Church and Common-wealth the Civil Government and Ecclesiastical the censures and punishments of Church and State were formally distinct as Master Gillespie hath fully and excellently proved in his Aarons rod blossoming in many places particularly 1. Book cap. 2. 3 4 5 and the Church of the Iewes proceeded then against false Prophets only with the sword of the Spirit and spirituall weapons and the State with the materiall Sword and bodily punishments Which truth is fully acknowledged also by Master Cotton however differing from Presbyterians about a National Church in his Answer to Master Williams Bloudy Tenet saying I should think mine eye not only obscured but the fight of it utterly put out if I should conceave as he doth that the National Church State of the Jewes did necessarily call for such weapons a speaking of a Sword of Iron or Steel to punish Hereticks more then the Congregetional State of particular Churches doth call for the same now in the dayes of the new Testament For was not the National Church of the Iewes as compleatly furnished with spirituall Armor to defend it selfe and to offend men and Divels as the particular Churches of the new Testament be Had they not power to convince false Prophets as Eliah did the Prophets of Baal Had they not power to seperate all evil doers from the fellowship of the Congregation what power have our particular Churches now which their National Church wanted or what efficacie is there found in the exercise of our power which was wanting to them It is therefore a Sophistical imagination of mans Braine to make a mans selfe or the world believe that the National Church State of the Iewes required a Civil Sword whereas the particular State of the Gospel needs no such helpe And was not the National Church of Israel as powerfully able by the same spirit to doe the same surely it was both spoken and meant of the National Church of the Jewes not by might nor by Power but my Spirit saith the Lord of Hosts Zach. 4. 6. So that by what I have already said Hagiomastix must either I suppose recall what he hath written of carnal bodily punishments enjoyned by God then to be inflicted in his Church upon delinquents or else must joyne with the Erastians in holding the Iewish Church and Common-wealth their Governement and Censures all one and the same Secondly The foundation upon which Hagiomastix rears this building of outward punishments under the old Testament being typical of spiritual under the new viz the Land of Canaan with the external happinesse and peace there being typical and therefore reasons a compara●is and from the Analogie is sandie and unsound for the Land of Canaan with the external happinesse and long life in it whatsoever it was typical of was from what God had put into the Land being a Land healthful pleasant flowing with milke and honey abounding in excellent precious fruits the immediate blessings of God upon it and not from what came to it by the Magistrates Laws and their good Government for further satisfaction of which I wish Master Goodwin to resolve me this question whether the Land of Canaan were not typical as well in times of wars and troubles and under bad Princes as in dayes of peace and under good Princes and so to reason a comparatis to use his owne Phrase and adidem if temporall threatnings and bodily punishments inflicted upon delinquents under the old Testament were typicall and Praesignificative of greater under the Gospel they must be threatnings and bodily punishments inflicted from God upon false Prophets c not thoe executed by the Magistrates on them Thirdly Granting both Hagiomastixs foundation and the building reared upon it to be good yet they no whit prove bodily and outward punishments to be wholly taken away under the new Testament for suppose the temporal happinesse and the temporal punishments had typified more spiritual happinesse and lesse of the earth more spiritual judgements and lesse of outward or bodily sufferings under the Gospel yet it followes not they take away all outward happinesse and blessings and all outward bodily punishments there may be greater or lesser degrees of things under the old and new Testament suitable to some difference in the manner of Administration betweene the old and the new and yet not the substance of the things taken away These are knowne axioms Gradus non tollunt substantiam Magis Minus non variant speciem T is apparent by sense and experience that how much soever spirituall blessings and spiritual judgements in the dayes of the Gospel abound above the times under the Law yet they take not away all temporal outward blessings nor all temporal outward judgements but God for all that gives many outward blessings and sends many temporal judgements on the earth So supposing God should inflict more spiritual judgements on the soules of men under the new Testament and the Church greater spiritual censures then under the old it no way followes the Magistrates may inflict none at all especially when all spiritual judgements on the soule are slited and with a high hand