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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

committed to private persons equally as to Kings for their particular personall observation and therefore sure in this solemne injunction there 's something new and more required of Kings then was of them before or is of persons meerly private Secondly this was not done till just hee was placed in the throne so saith the text verse 18. The Law was committed to the King as a King at his Coronation which showes it had not reference to the Kings private conversation as a meer man but to his Princely function as a Magistrate which stood in commanding others not in guiding himselfe For no man is a King in respect of himselfe but in ruling his Subjects So Augustin saith of Kings As a man hee serveth God one way as a King another way As a man by faithfull living as a King in setting forth Lawes to command that which is good and remove the contrary So that Kings as Kings serve God in doing that for his service which none but Kings can doe This is also proved from 2 Kings 11. 12. compared with 2 Chron. 23. 11. where to King Jehoash in his solemne inauguration as soon as the Crown is put upon him the Book of the Testimony was given him from the high Priest that hee might know the care and publick custody of the Law was committed to him in his being made a King and in that the command of God with the practise accordingly together with putting the Crown on the head was to give the Law in the Kings hand it showes it was to command it to others and make others keep it And that this was the meaning of it in Jehoash and so in other Princes it may further appeare in that the people at that time being much corrupted in Religion and Jehoaida the high priest desiring much their Reformation and the Restauration of Religion as a meanes to effect it made a covenant between the Lord and the people and as the medium and meanes that that people should bee the Lords people hee brings in the King between them that hee should interpose with his authority to make them the Lords people verse 17. And Iehoiada made a Covenant between the Lord and the King and the people that they should bee the Lords people that hee should set up and maintain the true worship of God and bee for God to bring in the people Thirdly the ends expressed in Deut. 17. Of the Kings prolonging his dayes in his Kingdome hee and his children in the midst of Israel of his not turning aside from the commandement to the right or to the left of his learning to fear the Lord God and keeping all the words of the Law show 't is understood of a publike officiall keeping the Law for the Kings of Israel and Judah could not prolong their dayes in their Kingdomes nor their children enjoy good dayes after them if they suffered Idolatry Apostasie c. in their land though themselves practised it not as may bee seen in Solomon and the stories of the Kings of Israel and Judah neither could they keep all the commands of God there being many commands given to the Iewish Magistrates as is confessed but pleaded to bee Iudiciall and peculiar to them to see their people serve God only and to punish Idolaters and false Prophets Fourthly the practise of the good Kings among the Iewes not only keeping the Law themselves but causing others also as Josiah Hezekiah Asae c. and that from this Text and such like showes it was meant of a publick keeping the Law the diligent execution of their office serves for an evident exposition what God required at their hands And as I have proved that of Deut. 17. speaks of a keeping the Law ex officio as a publick custos so for the taking of another evasion brought by Mr. Goodwin in his Hagiomastix page 132. I desire the Reader to observe that God having given power and authority to the Magistrate to see the first Table kept the duties commanded to bee performed by all under his jurisdiction and to bee guarded against all disobedience and contempt from men it must bee understood in the use of such meanes and wayes God hath allowed the Magistrate as distinct from private persons or ministers viz. such as are proper to him and which God hath given him by virtue of his place to use Now those meanes qua Magistrate are in the exercise of his coercive power by Lawes and Edicts and by the use of the temporall sword given him of God to restrain and hinder such evills and to promote and further such good So Melancton when as the Magistrate is the keeper of the Lawes hee himselfe obeys them and compells others to obey them and defends strongly their authority Therefore he is armed of God with the sword The Minister hee restraines and punishes only with the word of God with preaching and excommunication without bodily force But the Magistrate being armed with the sword punishes those who are con●umaicous with punishments of the body Triglandus showes how Ministers Fathers of families Magistrates and all people are commanded to keep the Law and are keepers of the Law and then layes down the difference between all these in keeping the Law The Minister hee teaches whole Assemblies the true rule of holinesse admonishes and exhorts al to subject to the command of Christ and by the power of the keyes casts out from the communion of the faithfull impenitent and refractorie persons The father of a family teaches in his family the exercise of true piety goes before them in example and by his authority restrains his that they shall not turne out of the good way Now he who is Magistrate doth not teach but as a beleever out of the Law of love as other beleevers doe and as a Father of a Family his owne household But as a Magistrate with his coercive power he commands and forces all within his Territories that they shall not outwardly offend against the true Religion and worship of God And so all our Divines who have written of the differences between Civill and Ecclesiasticall power as 〈◊〉 Z●●chiu● Amesi●● Apollo●●● 〈◊〉 do show the lawfulnesse of the Magistrates using outward force by p●nall Lawes and bodily punishments towards those persons and things whereof God hath given them power I will quote one passage out of Amesi●● Between the Magistrates and the Ministers of the Church there is this difference T is the duty of Magistrates by Civil means and coercive power to procure the common good as well spirituall as bodily of all those committed to their jurisdiction 1. Tim. 2. 2. but of Ministere by Ecclesiasticall means to procure the spirituall good of those committed to them And another out of Bilson Ministers may teach but not command perswasion is their part compulsion is the Princes By all which it appeares the Magistrate having power in matters of Religion as the

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

Gratian Theodosius and others who by publick Edicts did prohibit false Doctrines and did command all throughout the whole Empire to embrace the true Faith t is confessed by Master Burroughs himselfe The protection of their Civil peace is not sufficient to give them such a denomination of nursing Fathers and Mothers Upon which place B●lson writes thus with this endeavour of Christian Princes God comforteth his Church by the mouth of Esay Kings shall be thy nursing Fathers c what Esay saith Princes shal do that I conclude Princes must doe because God would not promise they should usurpe another mans office but discharge their owne If you take the milke of Princes for temporall honours Lands and goods the ●ery Children will laugh you to scorne The Church of Christ is no wanton Church She lusteth for no worldly wealth which is rather harmful poison then wholesome food Gods provision for her is spiritual not carnall her delights are not outward in flesh but inward in grace The Prophet good man had no leasure to thinke on yo● farms demeans and Revenues no remedy you must needs yeeld us that Christian Princes in respect of their office not of their riches have received an expresse commandement from God to show themselves Nurses to his Church Now Nurses by nature must provide for their infants and defend them from danger ergo Kings and Queens in the new Testament are bound to tender the Church of Christ and by their princely power and publick Laws to defend the same from infection of Heresies invasions of Scismes and all other apparent corruptions of faith and good manners Zach. 13. 2 3. is a prophecie of the times and dayes of the Gospel as the context is cleare and is confessed by some Patrons of Toleration though put off and evaded that t is allegorical and figurative and meant of some one particular time only under the Gospel with other such like as the Posteript to Hagiomastix writes page 21. 22. all which evasions I had thought at this time to have fully taken of and to have cleared this text by many passages and Phrases in the context besides severall reasons that it must needs be understood literally and of all times under the Gospel but the troubles of the times call me of from my intended thoughts and preparations in this kind and shall reserve them if God will for a second part only I shall adde that divers learned Interpreters ancient and moderne as Theodoret Calvin and others hold the Prophet here alludes to Deut. 13. where God required such strictnesse in maintaining pure Doctrine that the Father should rise up against the Sonne whom he begat God would have all the godly to burne with such a zeal of defending the true worship of God and Pietie that no affinitie nor consanguinitie nor any other carnall respect should prevail to hinder the requiring of punishment upon their neerest friends in cases of violating the worship of God and corrupting sound Doctrine This was the Prescript of the Law But whereas for a time Religion had beene neglected yea troden under foot Zacharie saith that when the faithfull should repent they should bee endowed with such a desire of true Pietie as neither Father nor Mother should suffer wicked errors in their Sons And here t is to be observed that this zeale is approved of under the Kingdome of Christ for Zacharie does not here restraine this Doctrine to the time of the Law but showes what shall be when Christ is come namely that then again that zeale shall burne in the hearts of all the godly which was almost extinct It followes therefore this Law was not given only to the Jewes as many fanatical men imagine who would have a leave of disturbing the world but that this Law extends to us also Musculus speaking of things appertaining to the Classis of morall commands shows that many things in the Prophets writings belong thereunto and he gives this reason That in most things they were Interpreters of the Mosaicall Law And therefore Zacharie does here inter ●●t that Law in Deut. 13. concerning false Prophets and Seducers to be in force under the Gospel The Prophets in their writings doe interpret and explaine Moses writings as the Books of Moses doe the Decalogue written by God in two Tables of stone and delivered unto Moses Deut. 5. 22. That in Deut. 13. is to be compared with this Zach. 13. 3. where we find the same things almost the same words used in a Prophecie of the times of the Gospel the meaning of which is not that his Father or Mother should presently run a Knife into him but that though they begat him yet they should be the means to bring him unto condigne punishment even the taking away of his life and so Master Cartwright speaking of this prophecie writes thus No power is given to one private man to kill another nor for the Private man to kill his children but this manner of speech is grounded on Deut 17. 7. where t is proved the Witnesse who accused should throw the first stone against the convicted persons ergo they ascribe the killing of the guilty person as belonging to the duty of the Accuser THESIS 20. In the Scriptures of the new Test there are clear grounds full proofes that Hereticks and false Teachers corrupters of Religion deserve to be punished corporally as well as spiritualy by excommunication and that Magistrates ought to punish in cases of Idolatry Heresie and such like as well as for transgressions against the second Table Now among many I shall lay down these following 1. That Christ and his Apostles being accused before Magistrates about matters of Religion as blasphemy being against the Law of Moses and such like they never pleaded for themselves that it was not lawfull to punish any man for matters of Religion but they defended their causes that they had not taught any thing against the word of God and the Law of Moses were not guilty of Blasphemy or Heresie so that they granted the major proposition namely that is was lawful for the Magistrate to punish Hereticks who taught against the Word of God but they denied the minor that they were Hereticks For out of the word of God they showed they were not Hereticks in that they taught nothing against the Word of God yea nothing but what had a proof in the Word of God But of this the Reader may see more in Zanchits Miscellanies De Magistratu page 173. 2. Christ in John 2. 14 15 16. made a scourge and drove out of the Temple those that made his Fathers house a house of merchandise which now false Teachers are said to doe 2 Pet. 2. 3. and t is the more observable that Christ who let the woman taken in adultery go away and did not punish her that would not divide an inheritance because his Kingdome was not of this world yet in the matter of his Fathers house did exercise

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

sets up the conscience above the Scriptures making every mans conscience even the polluted defiled seared consciences the rule of faith and holinesse before the pure and unerring Word of God crying out that men must do according to their consciences but never speaking of going according to the Word of God yea setting up mens fancies humours factions lusts under the name of conscience above the Word of God which is to set up the creature yea the corrupted defiled creature above God and to make mans conscience greater then God whereas God is greater then mens consciences 1 John 3. 20. 6. THESIS The complaints prohibitions comminations with the commands directions cautions against giving way unto tolerating of and following many wayes in religion and for contending for the Faith buying the truth c. though delivered and run in generall they bind as other Scriptures do all the severall sorts of men every one pro cujusque officii ratione the Minister in his way according to his office and the Magistrate in his way and the Master of a family in his place and every private Christian in his way to suppresse Error and promote the Truth yea the commands and precepts which in the letter and primarily belong to men of such a particular relation the Father Master Minister as being directed by name to them do also concern Magistrates by the common rules of Interpretation of Scripture given by Divi●es of a Synecdoche of Analogie and proportion of common equity and by the way of the Scripture it selfe in applying what 's spoken at first hand to particular persons in such a speciall relation to all Christians Joshua 1. 5. compared with Heb. 13. 5. what to Magistrates to Church Governours Deu. 13. 11. Deut. 17. 6. compared with 1 Tim. 5. 19 20. with many other such instances that might be given the commands of God being exceeding broad as David speaks Psal 119. The fifth Commandment which in the letter mentions the naturall parents as is evident by many other Scriptures particularly that of Ephes 6. 1 2 3 4. commands the duties of Magistrates to their subjects of Ministers to their people as all Divines upon that commandment grant The fourth Commandment that in the letter is directed to the Father of the family for his family to keep the Sabbath comprehends also the Magistrate The Father of the family is a Synecdoche including the Magistrate and therein the holy Ghost laies downe not only what lies upon the Master of every family but also what is the Magistrates duty as Zanchius Chemnitius and many other learned Divines show in their Expositions upon this fourth Commandement all of them upon this Commandement writing of the publick worship of God and the Magistrates duty to see it preserved and the prophanation of it punished and all under the name of the Father of the family 7. THESIS What God in his Word commands or forbids private single persons for themselves and their owne practise as considered personally viz. to learne to know God feare the Lord follow him only and not follow not serve any strange God to have no fellowship with Idols not the unfruitfull works of darknesse and such like unto all persons whom he hath set over others and in any Relation given them power and authority over them as Ministers Parents Masters Husbands be commands and forbids the same not only for themselves in their owne persons that 's not all that will not discharge them but to them for all under their command they must see to it and use their interest power and authority to cause all under them to do so likewise and not suffer them to go on in false wayes as these Scriptures among many other prove 〈◊〉 18. verse 19. Ezadus 20. verse 28. Deut 6. 45. 6 7. Ephes 6. 4. Every private servant of God must keep the wayes of God but Abraham who is set over others must command his children and his houshold after him to keep the way of the Lord every Israelite must keep the Sabbath day holy but the Governour of the family must besides his own keeping it see to it that all in his family sanctifie the Sabbath 't is the duty of all the Israel of God to love the Lord their God with all their heart and to feare the Lord only but parents must besides their personal loving and fearing God whet upon their children diligently and talk to them of the commands of God and bring them up in the 〈◊〉 and feare of the Lord each person should work out his own salvation but a Minister must save others besides himselfe and watch for other mens soules use authority for edification hence in many places we shall finde it written in Scripture of persons in relations of authority to others that they both undertake for their families and that their families walked as they walked so Joshu● I and my houshold will serve the Lord thus David Psal 101. verse 4 6 7. So the Centurion a devout man and one that feared God with all his house and in Timothy there was unfained faith which dwelt first in his Grandmother Loit and in his mother E●●ice and then in him 8. THESIS There can be no reason in the world given that all other persons in relations who have authority over others as Masters Fathers Mothers Tutors Husbands Ministers should be bound to have a care in matters of Religion over their children servants c. and a power of commanding and making them outwardly to worship God and keep his way So 't is said of Abraham he will command his children make his children and servants know that he is their Father and their Master so speaks the fourth Commandement to the Father of the family Thou nor thy sonne nor thy daughter thy m●n-servant c. T is not said do thou remember that thou keep holy the Sabbath day but thou shalt admonish thy sonne and thy daughter that they also sanctifie it God doth not say so but thus remember that thou sanctifie it and that all others that are thine sanctifie it and that Princes and Magistrates who are the highest pow-powers and have the greatest authority on earth who externally and politically have a power over Ministers Parents Masters to rectifie their male administration as is evident by many instances in Scripture who can also help and remedy evils in cases where Parents Masters Ministers cannot and have many advantages to bring men to good above others should not have a power over their subjects to command them to the worship of God and restraine them from Idolatry and Heresie Hence 't is a good saying of Zanchie on the fourth Commandement Every Father of a family can and ought to force his family to the outward worship of God why should not the Magistrate also his subjects I desire some reason may be showne why the talents of Authority and Power in all other hands must be made use of for God in

found out by Libertines deliver from the wrath to come had not Princes need be on better grounds then Apocryphall notions such distinctions of which God in his Word never gave any foundation but besides the Apocryphalnesse of this notion that these Kings reformed Religion not meerly quae Types but as Kings and Princes over subjects may be proved thus First because Magistrates before them and Magistrates of other Common-wealths did so as is largely shown in the twelfth Th●sis Secondly Types were not ordained by the Politicall or Morall Law as Magistrates and their authority but by the Ceremoniall Law Thirdly for that which they say the Kings of Israel the Iews and their Land were Types of and that which by their Kings punishing Idolaters and Seducers was typified namely spiritual censures under the Gospel of Excomm●nication and casting out of the wicked from the Churches of the Gospel 't is denied they were Types of the Christian Church in respect of the Civill State but of the Spirituall and Ecclesiasticall Government by Church Officers so the Land of Canaan was a Type of heaven not as it contained the Civill State but the Church it being a Type of Heaven before they had possession of it or their Civill State and Government set up and yet no Type of Heaven till the people of God had a promise of it 〈◊〉 is evident by laying the Scriptures of the Old and New Testament together And as for those punishments inflicted by Kings typifying the censures under the Gospel we must know that all the Spiritual Censures of Admonition Suspension Excommunication were under the Old Testament in the time of the Kings of Iudah and that not only for Ceremoniall uncleannesses but for morall and scandalous fin● all which is fully proved by Master Gillaspie at large in his A●rous Rod blossoming 2 Book 4 5 6 7 8 9 10. 12. chapters Fourthly granting what these Libertines say that the Kings of Judah were Types of Christ and in what they did they aypified Christs kingly Office yet this cannot enervate the examples of these Kings unlesse doing things as a Type and as a Morall example could not stand in one and the same person which is not so Some particular persons may be intended by God Types of Christ the highest kind of Type and their action intended to typifie speciall works of Christ and yet those very action● may be Morall and binding all in such relations whose persons nor actions can in no kind be judged typicall and the reason of it is because God may serve himself of a person or office doing things commanded in the Moral law to make a type of ●nd though God intends such a man by such and such actions to make him a Type yet the man may not know so much nor intend any such thing in such actions but do all by vertue of a Morall command and for the better understanding of this let the Reader consider that in some persons the same actions may be both Typicall and Morall extraordinary in regard of the ma●●er and some circumstances and ordinary in regard of the matter and substance typicall as typifying Christ and what he should do and yet Mo●all duties which he ought to do and all others also in such relations so that though some persons be Types and the things they do typicall yet they may be Morall too and so binding which though as they were typicall they may be taken away yet as they were Morall may be in full force As for example Christ was figured in Joseph Ioseph was an eminent Type of Christ in the first ●ank of Types as a singular person typifying him not as a rank or order of men by office only as those kings of Iudah spoken of and among other things he was a Type in feeding his Father and his Brethren that when advanced in the kingdome he provided for and nourished his Fathers house which typified Iesus Christ feeding the Family of God and preserving the Church alive Now though Ioseph in this action was a Type of Christ and did it typically yet not only typically but did this morally and naturally too by vertue of the fifth Commandement and sixth Commandement of childrens duty to their Parents and of preserving life and by vertue of this example of Ioseph every man in high place and rich is bound to send for and provide for Father and Brethren in a necessitous condition and suppose now a man in Iosephs condition should have Father and Brethren in want whom he should neglect and being pressed by Iosephs example to provide for them he should answer Iosephs practise was nothing to him for he was a Type of Christ and typified Christs feeding of his Church not with temporall food only but with the Manna from Heaven the word and Sacraments I aske of those who plead this Argument of typicalnesse whether this were a good Answer and if not neither is theirs against the practise of the kings of Iudah from being Types of Christ and I wish the Pleaders for Toleration would serious consider of and resolve this Question though Ioseph was a speciall Type of Christ and in this action of preserving his Father and Brethren a Type of Christs preserving his Church yet whether this action of his to his Father Brethren and their children do not bind now in the dayes of the Gospel children to their Fathers c. or whether the typicalnesse of it hath caused it to cease and in the resolution of this case the ingenuous Reader may see what to judge of the typicalnesse of the kings of Iudah and that typicalnesse of persons and actions does not presently make all such persons and actions that they cannot be examples or rules to others who are not typicall The Prophets and Propheticall office were Types of Christ as well as the kings of Iudah and yet actions they did that were some way typicall and extraordinary bind Christians under the Gospel for the substance and matter and are set before them for example as Eli●● a Type and in his Prayer a Type yea somewhat in it extraordinary is by Iames propounded in prayer as a patterne and a proof of effectuall servent prayer to righteous men under the Gospel Iames 5. 16 17 18. In Hebrews 11. many are named who in their persons were undoubted Types of Christ as Noah Isaac Joseph Moses Samson David and others who if not Types in their persons yet were in an extraordinary way as Abraham Iacob Gideon Iephtah c. Now in the point of faith and patience though Types or extraordinary persons are set down for examples and patterns to Christians under the New Testament Hebrews 12. verse 1 2. I could give many more instances of Types and extraordinary persons whom in Morall practicall things matters of faith holinesse righteousnes though they did such things extraordinarily and as Types of Christ either personally or officially Christians in an ordinary way are commanded to follow

before Moses from this command of God used this sword And this law therefore God inserted in the Israelitical laws which is not now taken away by Christs coming as a mosaicall coaction because Christ abrogated not the policie and law of nature Musculu● in his common places De Magistratibus shewing the Magistrates coercive power in matters of religion to be so manifest a truth as that the heathen could nor be ignorāt of it concluds t is to be much more acknowledged by Christians neither is it that any man should say it s not for us Christians to harken in points of religion what the light of our nature dictates unto us but what the Scripture speaks to us of which are given for that end that we may be instructed to every good work For although in those things which concerne the mysteries of our Faith the Law of nature is not to bee consulted with but rather the Scriptures yet also-those things ought not to be contemned which by God are written in our ●earts by nature as is that law of nature whose direction both the Prophets Christ and his Apostles commend to us Is not that power which fathers have over their children of the law of nature which the Scripture also confirms And who wi●l deny that it specially belongs to Parents to bring up their children in true religion and the feare of God In Abraham this was praised Gen. 18. Now if wee consider the Magistrate what is hee otherwise to be accounted of then the supreme Father of all his subjects whose power is much greater then of a Father over children and therefore it belongs more to him then to a Father that be should take upon him the care of Religion and among ●is subjects set it up As for Musculus Authority which is so much urged by Minus Celsus Senenfis Sect tertia page 183. that all the judiciall lawes are by the Gospell wholly antiquated and therefore those of Deut. 13. Deut. 17. c. concerning the killing of false Prophet● Blasphemers I answer t is evident that is not Musculus meaning that under the Gospell Magistrates may not make lawes or punish for points of Religion for in many of his writings he pleads for this coercive power as in the second Psal verse 11. Serve the Lord with feare Let them note this place who deny kingly and saecular power that the Magistrate b●th to doe in the cause of religion The spirit of God admonishes Kings and Judges of the earth to serve the Lord. But hee understands it of that service which is due to the Sonne of God Let them answer here in what thing Princes ought to serve Christ if in religion there be nothing at all which ought to be done by them When therefore Princes by their power doe care that the Doctrine of Gods word be kept in the Church Idolatry and false worships taken away Ministers conveniently provided for and adversaries suppressed forbidding also that the name of God be blasphemed and ●aring that those who live godly may be safe but the wicked and turbulent may be punished do they not serve Christ then So in his commentaries on the fifth of the Gal. 12. verse he is for cutting off false Teachers by the Christian Magistrate which Mr. Goodwi●● page 74. of his H●giomastix confesses of him So in his Common Places De Magistratibus and De Haeresi hee pleads for at large the coercive power of the Magistrates in matters of Religion and particularly of restraining and imprisoning Hereticks yea in case they be blasphemous against God of cutting them off by death For saith hee the law of God doth not suffer a Blasphemer to live By which testimonies of Musoulus and divers others that might be taken out of his writings t is apparent whatever his meaning was of the Abrogation of the whole judiciall law it could not bee that all the commands concerning the Magistrates coercive power against Hereticks false Prophets Blasphemers were by the comming of Christ wholly taken away For whereas Musoulus his expresse judgement is though against the Magistrates cutting off by death a simple Heretick for putting to death blasphemous Hereticks his proof is the law of God doth not suffer a blasphemer to live which law was given by Moses as well as those in the 13. and 17. chapter of Deut. and I find no law spoken of or example recorded in the new Testament for putting Blasphemers to death but what hath immediate reference to that law in L●vit 24. 16. or was founded on the law of nature common to all Nations Now for that abrogation of the mosaicall law in Mus●ulus common places de legibus spoken of by Minus Celsus Senensis t is not of the abrogation of the judiciall law only but of the morall also which is equally pleaded by Musculus in that chapter and yet t is well known that Musculus was no Antinomian So that however he differed in the way of his expressions from other great Divines about the manner how the morall law in the ten commandements binds us Christians viz. not as delivered by Moses legally to the Israelites but as agreeing with the law of nature justice and equity commanding good just and holy things so far tying all men to observance Musculus explains his own meaning that the observation of the Decalogue did not belong simply to the Israelites alone but secundum quid in some respects as given by Moses upon Mount Sinai and as it contained the Tables of a Covenant made by God with Israel So farre it binds not Heathens nor Christiens but only Israelites But the things containe● in the Decalogue the matter of it concernes all The Decalogue so farr as to be under Moses and his Paedagogie doth not binde Christians but as it contains things agreeable or contrary to righteousnesse and the law of Christ t is in force to and therfore cōmands the one and forbids the other Musculus saith he is so farre from condemning the use of the ten Commandements in the Church of God that he greatly praises their study and diligence who first brought that in for a part of the Catechisme of the Church So that notwithstanding any thing Musculus hath of the abrogation of the mosaical law Moses Laws for punishing Idolaters false Prophets Blasphemers are in force now for the generall equity and reason of them as containing matter agreeable to the rules of reason and justice as well as the Decalogue and indeed confidering what Musculus in his Tractate de legibus writes of the judiciall lawes that they are Appendixes of the morall commands inserted here and there in Moses writings and added for exposition of the Decalogue as also what he saith De Magistratibus that the Magistrates power in matters of Religion is of the light of nature nature dictates it and that the law is still in force against Blasphemers then wee cannot understand the abrogation of these lawes of Moses of punishing

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

be remembred T is a frequent thing in the Prophets when they prophecie of Christs Kingdome to proclaime War to Idols and Images as in Micah 2 I will cause the Prophets to passe out of the Land he denounces destruction to the Prophets which is to be understood of false Teachers 3. I wil cause the uncleane Spirit to passe out of the Land that is all the workes of the Devil the uncleane Spirit often so called by which he withdrawes men from the true worship of God Upon which words Gualther writes The Prophet having spoken in the 1. v. of a full and absolute washing by Christs bloud both from original sin and the corruption of our nature under the name of uncleannesse and all actuall sins thoughts words and deeds under the name of sinne least any from hence should conceive a hope of carnall liberty and impunity he showeth this effect of the grace of Christ is yet to proceed further that by him also shall be taken out of the way from the midst of the Church whatsoever is against the true Religion and Word of God Zach. 14 20 21. In that day shall there be upon the bridles of the horses Holinesse unto the Lord and the pots in the Lords house shall be like the bowles before the Altar c. On which verses Gualter writes the summary meaning of all to be this That in those days of the Gospel all things shall be turned to the worship of God even those things which before have beene imployed to prophane uses and against him Now then there shall not be Holinesse unto the Lord written only on the forehead of the Priests but it shall appear eminently on the bridles of the horses And Horses are particularly instanced in Horses being in a special manner serviceable for War the horse is prepared for the battel saith Solomon to show that the Warrs under the Gospell should not be prophane and wicked such as are made by ambitious and covetous persons but such by which the worship and Church of God may be defended against wicked enemies by those whom God hath appointed nursing Fathers of his Church And such Warrs in times past Constantine made against Maxentius and Licinius and Theodosius against Eugenius and Arbogastus And for those words in that day there shall be no more the Canaanite in the House of the Lord of Hosts he show●s Canaanite signifies Merchant and that the Prophet speaks of those who sell and make merchandise of holy things as the false Teachers in Peter who made merchandise of the people These are to be driven away far from the Church because they both corrupt the worship of God subvert the faith of the simple and make void the merit of Christ these Christ sets not upon only with words or with denouncing woes but with a whip made of small cords as impudent greedy dogs he c●sts out of the Temple with publick disgrace By the Canaanite or Merchant in this place the Prophet seems to have a special relation to the abuse of merchandizing and selling which was used in the Temple Matth. 21. 12. 2. John 15. Malach. 3. 2 3 4 5 the Prophet in this chapter prophecying of Christs comming into the world least men in his comming should p●●●●ise to themselves an earthly Kingdome and a lawlesse Libertie of doing any thing without punishment he tels them what a one Christ is and for what end he comes and what kind of persons they ought to be who desire to be be saved by him Who may abide the day of his comming for he is like a refiners fire and like fullers sope and he shall fit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver c that is as those who deal in mettals doe not cease to melt and purge their mettals til they see all the drosse taken away nor fullers leave to wash and rub the garments till all the spots and dirt be washed out So Christ doth not cease using his fire and fullers sope till we be sanctified and cleansed throughout The use of this Doctrine to us ought to be least we abuse our pretence of beleeving in Christ to a Libertie of sinning but rather we should give our selves to him to be purged that we may be made such as he would have us to be But of the scope of the Prophet in these verses and how severe Christ under the Gospell will be against transgressors of the first Table as Sorcerers false Swearers under the last of which are contained all those who abuse the name of God that they may deceive others not only those who in Civill matters and bargains falsly pretend the name of God but also such who in teaching abuse it and vent the fictions of their owne brains for divine Oracle● the Reader may find more in Gualther upon the place So 2. The new Testament speaks of Christs comming to destroy the workes of the Devil 1 John 38. among which false Doctrins Antichristianisme and seducing are spoken of by the Apostle in that Epistle and the foregoing chapter as cheife and Christ is brought in Revel 2. 18 20. described in a most terrible manner speaking against Toleration of Heresies Th●se things faith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brasse I have a few things against thee because thou suffirest that woman Iesabel which calleth her selfe a Prophetesse to teach and to seduce my servants as also Christ and his Apostles in the new Testament in severall respects speak more against false Doctrines Herefies false Teachers Seducer● then against corrupt manners Neither can it be put off by saying that under the new Testament Christ hath brought Libertie a part whereof is the Toleration of Heresies c for the Apostle in Gal. 5. 1. where he exhorts Christians to stand fast in the Libertie wherewith Christ hath made them free expresly declares verse 13. this Libertie is not to be used for an occasion to the flesh which it must needs be if this Libertie were a Libertie of Heresies heresies being named in the same chapter a worke of the flesh verse 19. 20. Master Cartwright writing of certaine judiciall Lawes that cannot be changed as of putting to death a contemptuous Blasphemer and stubborne Idolater speaks thus of this pretended Ground of Christs comming As for that they alledge the cause of this Libertie now they are not to be put to death by reason of the comming of our Saviour Christ and his passion t is a weak one and injurious unto the comming and death of Christ for he appeared that he might destroy the workes of the Devil this makes our Saviour Christ to build againe that Kingdome of sin which he hath destroyed For when in common reason and by the manifest word of God the Lord giveth this blessing unto the punishment of such greivous offenders by death that