The Casting Down of the Last and Strongest Hold of Satan, Treatise · Chapter 1 · Thesis 18
18. THESIS
Whereas the Patrons of Toleration commonly plead, that all places of Scripture both of examples and commands for Magiſtrates puniſhing in matters of Religion are only from the old Teſtament; and tis confeſſed by them that under the Law before Chriſts comming good Magiſtrates both did and might exerciſe coercive power on falſe Prophets, Apoſtates, Blaſphemers, but now ſince the new Teſtament tis otherwiſe, *Preface of the Bloudy Tenet of Perſecution for cauſe of Conſcience.It being the Will and Command of God that ſince the coming of his Son the Lord Jeſus, a Permiſſion of the moſt Paganiſh, Jewiſh, Turkiſh, or Anti-Chriſtian Conſciences and Worſhips be granted to all men in all Nations and Countries: and they only to be fought againſt with that ſword, which is only (in ſoule matters) able to conquer, to …it the ſword of Gods Spirit, the word of God; I lay downe this Theſis, That all things concerning Religion and pietie conſtantly practiſed by the godly, and by God commanded under the old Teſtament, and by him never declared to be repealed, bind as firmely under the new Teſtament, although there be no particular command nor example a new approving them, as they did under the old, and that in ſuch caſes the comming of Chriſt into the world, and his death are ſo far from giving any diſpenſation or Libertie, that quite contrary, ſome things before permitted to the Jewes are by Chriſt now taken away, and all matters in reference to Religion and Holineſſe upon the comming of Chriſt into the world are ſpoken of by the Scriptures as to be kept and done with greater exactneſſe and ſtrictneſſe. For proof of which I lay downe theſe following grounds.
Firſt, That the Scripture of the old Teſtament is the Canon and Rule of faith and Practice, as well as the Scripture of the New, and that it equally belongs to Chriſtians as the Books of the New: which point beſides that it hath been held by the Orthodox in the Church of God, in all times ſince Chriſt, and denied only by Hereticks as the*Irene. lib. 2. adverſ. Haereſ. Valent. cap. 20. Simoniani, the*Epiphan. Panar. Haer. 66. Maniches, *Socin. Tract. de authorit. Script. Oſtorod. Institut. p. 3. cap. 28.Socinians,*Schluſſell. Catal. Haereti…. De Antinomis. Antinomians,*Bulling. adverſ. Anabapt. lib. 4. cap. 4. Spanhem. Diſput. 2. Anti-Anabapt. De uſu Scriptur… v. Teſtam. in Eccleſ. Chriſt▪ Theſ. 50. Anabaptiſts, I ſhall give theſe reaſons, 1. That Chriſt and the Apoſtles all along in the new Teſtament prove their Doctrine by the Scriptures of the old Teſtament Moſes and the Prophets, ſtill referring the People in all Controverſies of Faith and Practice to the Scriptures of the old Teſtament, as is evident by theſe places, Luk. 16. 29. John 5. 39. Rom. 15. 4. 2 Tim. 3. 15, 16, 17. 2 Pet. 1. 19. cum multis aliis which are all underſtood of the Scriptures of the old Teſtament, as beſides many things in thoſe texts ſhowing as much, no Scriptures of the new Teſtament, being then extant, when Chriſt gave thoſe exhortations to ſearch the Scriptures, and when Timothy was a child, of which Scripture the Apoſtle ſpeaks, which Timothy learned of a child, as Chryſoſtome well expounds: Now that was the Scripture of the old Teſtament, becauſe the new was not as yet committed to writing, then when Timothie was a child: Nay further all the texts by way of Scripture proo…e brought in the new Teſtament to prove any thing in matter of faith and manners are all quoted out of the old Teſtament, and not the new, whereupon wee ſee how frequently Moſes, the Pſalms, and Prophets are cited by Chriſt and his Apoſtles; but to my beſt remembrance, I doe not find in all the new Teſtament any place of Scripture brought to prove any thing from the new Teſtament, but that one paſſage out of Pauls Epiſtles 2 Pet. 3. 15, 16. 2. The Apoſtle Paul 2 Tim. 3. 16. ſaith All Scripture is given by inſpiration of God, and is profitable for Doctrine, for Reproofe, for Correction, for inſtruction in righteouſneſſe: Now if all Scripture be foreign, then the Scripture of the old Teſtament is ſo to, and as given by inſpiration is with all reverence to be acknowledged and received by Chriſtians: Againe if all Scripture be profitable for Doctrine, for reproofe, for Correction, for inſtruction of righteouſneſſe, therefore Doctrines of faith and Practiſes of life may be profitably fetched from thence, and when things are laid downe in the old Teſtament, they are commanded in the Scriptures, (they being the Scriptures too) although not mentioned in the new: But who ſo deſires to be further ſatisfied in this queſtion of the Scripture of the old Teſtament being of the ſame Authoritie with Chriſtians as that of the new, let him conſult Bullingers Books againſt the Anabaptiſts lib. 4. cap. 4. 5, 6▪ and Spanhemius his Diſputations againſt the Anabaptiſts, De uſu Script. V. Teſtaments in Eccleſia Chriſtiana.
Secondly, every command of God made knowne in the old Teſtament, and never afterwards repealed nor revoked by him; nor expiring in the nature of it, is perpetual and in force: whatever God once commands til he declares either particularly that tis not his will ſuch a Law ſhould any longer bind, or at leaſt generally in equivalencie, obliges: So that tis no good argument, to ſay againſt a Practice, as long as tis commanded in the old, this cannot be proved out of the new Teſtament, and therefore may not be done, but rather on the contrary wee may inferre, that the ſilence of the new Teſtament concerning a Law expreſly and clearly delivered in the old Teſtament, is a confirmation rather then an abrogation of it or an intimation that it is expired. There are many particulars might be inſtanced in, ſome expreſſely commanded, and others forbidden in the old Teſtament, which are not ſpoken of at all in the new Teſtament (unleſſe in general) that yet are held by Orthodox Divines, and I ſuppoſe by Hagi…maſtix too, binding under the new, as many degrees of Marriages forbidden, uſury, as Magiſtrates putting to death murderers, and ſome other Malefactors, with divers others that might be named: Upon which occaſion*M. Cottons Bloudy Tenet waſhed, p. 177. Maſter Cotton anſwers Maſter Williams, If it be true that Chriſt g…ve no expreſſe Ordinance, Praecept, or Preſident of killing men by material Swords for Religion ſake: It is as true that neither did he for any Breach of Civil Juſtice, no not for murder, nor Adultery. And ſo ſuppoſing there were no new Teſtament proofes for the Magiſtrates puniſhing Apoſtates, Blaſphemers, &c. yet the old Teſtament affording ſuch a cloud of witneſſes is teſtimony abundant, eſpecially remembring what I have at large proved in divers pages of the laſt Theſis, concerning the nature of thoſe commands and examples recorded in the old Teſtament, and indeed conſidering how clearly, largely, and importunately the Magiſtrates power and dutie in puniſhing in matters of Religion is ſet down and preſſed by the Holy-Ghoſt in the old Teſtament, it had been no wonder if nothing had been ſaid of the new, the abundant urging in the old ſerving for a reaſon of ſilence in the new. But becauſe this rule is ſo fully and judiciouſly handled in a late Book, cald*M. Caudrey, Mr Palmer, chapt. 2. pag. 17 18, 19, 20, 21. 22, 26, 27, 28, 29, 30. Sabbatum Redivi…um viz. A Law inſtituted in the old Teſtament, not abrogated in the new, is of perpetuall obligation though it have not expreſſe …atification in the Goſpel. I ſhall referre the Reader thither where he ſhall find many grounds brought to prove it, extracting only one paſſge out of the Book. Whatſoever Law in once delivered to the Church, and accordingly recorded in the Law Booke the holy Scriptures even of the old Teſtament, whoſoever would claim exemption from it whether particular Perſon or Church, muſt produce ſome what to prove that that Law is now (under the Goſpel) repealed, or at leaſt expired, more then bare ſaying that it is no longer in force. It is ſo in the ſtatute Law of our Kingdome (and of all Kingdomes) if a man can alledge for himſelfe in point of Right or Priviledge (or the Kings Councell for the Kings Rights and P…erogatives) any ſtatute that was once made, it ſtands good for all purpoſes, unleſſe they who would gainſay it, can alledge and prove that ſuch a Statute is out of date by expiration or repeale: So that the proofe lies originally upon the refuſer of the Law, and they that would maintaine it and urge it, need plead nothing more then the enacting of it once, till the abrogation of it can be verified; and if it be ſo in the Statutes of men, and the poſitive Lawes of Kingdomes, much more in thoſe of God, whoſe Authority in unqueſtionably more abſolute, and whoſe wiſedome, Holineſſe, Juſtice and Goodneſſe, is infinitely beyond that of all Princes and States in the world.
3. Tis granted Princes and Magiſtrates under the old Law before Chriſts comming, had a coercive power in matters of Religion, and did puniſh Blaſphemers, &c Now 1. ſeeing they long had it, can any proofe be brought how and upon what occaſion it was taken from them? can any man ſhew any text out of the new Teſtament where Chriſt and his Apoſtles took away this power from Princes, or declared that however under the old, Seducers and falſe Prophets were to be dealt with by the Civil powers, yet not under the new, but only with the word of God? Bullinger in his fifth Book againſt the Anabaptiſts chapter 3. page 169. pleading for Magiſtrates power in matters of Religion, ſpeaks thus to them. Are Princes and Magiſtrates of the new Teſtament endorred with leſſe Spirit and power then thoſe of the old? Or in what place have Chriſt and his Apoſtles removed Chriſtians Princes from this power of Magiſtrates? Whatever reaſons or grounds any way or in any kind there were under the old for this power of Magiſtrates, the very ſame remaine now, were errors and Hereſies then deadly and damnable, ſo they are now? were they then ſpreading as a Gangrene and corrupting many ſo they do now? were they then hateful to God? ſo they are ſtill: were falſe Teachers in thoſe times unreaſonable, perverſe obſtinate not to be convinced by words? behold they are as froward and deſparate in theſe; were Princes and Magiſtrates then to be zealous of Gods honor, and to ſerve the Lord not only as private perſons, but as Magiſtrates? ſo they ought to be now, and tis by the Spirit of God foretold they ſhould: Now where there is the ſelfe ſame reaſon,☜ there is ever the ſelfe ſame Law and Equity both under the Law and Goſpel, for the further proofe of which the Reader may conſult Maſter Prynn… Sword of Chriſtian Magiſtracy ſupported pag. 21. 22, 23 2. It cannot ſeem reaſonable that all other relations, Parents, Maſters, Husbands, ſhould have the ſame authority over their children, ſervants, wives, under the Goſpel, as they had under the Law, and that in ſpiritual things, and the Chriſtian Magiſtrate ſhould not: nay that the Power of Parents, Maſters, Husbands, ſhould be confirmed, ſtrengthned and more largely ſet forth, Epheſ. 5. 22, 23, 33. Epheſ. 6. from verſe 1. to 10. Col. 3. from verſe 18. to 23. 1 Pet. 2. 18, 19. and the Power of Magiſtrates only taken away,*Muſcul. loc. Commun. De Magiſtr. 627. 628. Ergone tantae authoritaeti ac poteſtati non licebit, quod cuique Patrifamilias in do… ſua licet? Muſculus in his common places De Magiſtratibus ſpeaking of the power that Fathers have over their children in matters of Religion, reaſons from thence that to the Magiſtrate the ſupreme Father of all his ſubjects, (whoſe Power is far greater then that of a Father) the care of religion more belongs then to Fathers. In Magiſtrates there is an Authoritie of ſupereminencie excelling all, then which there cannot be a greater on earth: Therefore ſhall not that be lawfull for ſuch an Authority and Power, which is lawfull for every Father in his owne Houſe? yea by that divine command is it not required that that ſhould belong to the greater which belongs to the leſſe, that to the publick Father of the people which belongs to the private? 3. God under the new Teſtament allowes and approves of the calling of Princes and Magiſtrates, giving many expreſſe commands to Chriſtians of ſubjection and obedience to them, Rom. 13. from verſe 1. to 6. Tit. 3. 1. 1 Pet. 2. 13, 14, 17. 1 Tim. 2. 1, 2, 3. the*See M. Pryns Sword of Chriſtian Magiſtracy ſupported. pag. 3. ends and uſes alſo for which Magiſtrates were inſtituted are the ſame under the new Teſtament and old, beſides there is not any one text in the new Teſtament limiting or reſtraining the Power given them by God in the old, and therefore their calling and Power muſt needs be the ſame. Learned *Bilſons ſecond part, pag. 178, 179, 180. third part 309.Bilſon in his true Difference between Chriſtian ſubjection and unchriſtian Rebellion, proving the Princes power and charge by Gods Law of Deut. 17. 18, 19. and by the example of the godly Kings of Iſrael and Judah, reaching as well unto matters of Religion as other things, that the ſword is given them to provide that as well true Religion be maintained in their Realms, as civill juſtice miniſtred, that they forbid, prevent, and puniſh in all their ſubjects not only murders, thefts and ſuch like breaches of the ſecond Table; but alſo Schiſmes, Here…ies, Idolatries and other offences againſt the firſt Table pertaining only to the ſervice of God and matters of Religion, anſwers thus the Jeſuits objection (the very ſame evaſion the Sectaries have now,)Object. This charge concerned none but the Kings of Iſrael and Iudah:Anſw. That refuge doth rather manifeſt your folly then ſatisfie my reaſon. Did, I pray you Sir the comming of Chriſt aboliſh the Vocation of Princes? I trow not; Then their office remaining as before, per conſequens, both the ſame precept of God to them ſtill dureth, and alſo the like power to force their ſubjects to ſerve God and Chriſt his Sonne ſtandeth in as full ſtrength under the Goſpel, as ever it did under the Law. For Princes in the new Teſtament be Gods Miniſters to revenge Malefactors as they were in the old, and the greater the wickedneſſe, the rather to be puniſhed, ergo the greateſt (as Hereſies, Idolatries, Blaſphemies,) are ſooneſt of all other vices to be repreſſed by Chriſtian Magiſtrates, whoſe zeale for Chriſts glory muſt not decreaſe, ☜Chriſts care for their Scepters being increaſed, and thoſe monuments of former Kings left written for their inſtruction: were not this ſufficient, as in truth tis to refute your evaſion, yet King David foreſeeing in Spirit, that Heathen Kings would …and themſelves and aſſemble together againſt the Lord and his Chriſt, extendeth the ſame charge to the Gentiles; which the Kings of Jurie received before, and warned them all at once, Be wiſe ye Kings, underſtand ye… Judges of the world: Serve the Lord. And ſo in another place of this Book, the Jeſuits ſaying theſe were Kings of the old Teſtament: and they had the Law of God to guide them, he anſwers, Then ſince Chriſtian Princes have the ſame Scriptures which they had, and alſo the Goſpel of Chriſt and Apoſtolick writings to guide them, which they had not, why ſhould they not in their Kingdomes retaine the ſame power, which yee ſee the Kings of Iudah …ad and uſed to their immortall praiſe and joy. Againe Chriſt came not to aboliſh or diminiſh the power of Kings and States,☜ but to ſave their ſouls; they are no way looſers but gainers by Chriſts comming: Chriſts Kingdome is not of this world, it alters not the Power and Preeminence God once gave to them as Kings and Magiſtrates. Laſtly, If Magiſtrates under the new Teſtament, ſhould have this power taken from them, the Church of God ſhould be in a farre worſe condition and more uncomfortable then it was under the old Law,☞ the Church ſhould loſe a great helpe it ſometimes enjoyned: neither can that helpe the matter to ſay that we have now Excommunication and other ſpirituall weapons to ſupply that loſſe: For the Church of the Jewes had excommunication and the word of God, yea, extraordinary Prophets, many miracles, anſwers by Vrim and Thummim in all difficult caſes about religion (as Hagiomaſtix faith) which we have not, and yet they had need of Magiſtrates coercive power in matters of religion for all that: To conclude there can be no reaſon in the world ſhowen or given why Magiſtrates under the new Teſtament ſhould not have power to reſtraine and puniſh Apoſta…ies, Blaſphemies, &c as well as under the old, but many might be given why their power rather ſhould be continued and enlarged under the new, and in this wee have Maſter Burroughs himſelfe a witneſſe what a ſad condition the Church of Chriſt would be in, if we had no externall power, to reſtraine from any kind of Blaſphemie and Seducements, which paſſage having quoted before, and having ſpoken ſomething on that occaſion, page 63. of this Treatiſe of Toleration, I referre the Reader thither, and to Maſter Burroughs Irenicum page 23. 24.
Fourthly God is unchangeable, the Covenant of life under the old and new Teſtament is one and the ſame for the eſſence and ſubſtance, as our Divines ſhow againſt the Socinians, Antinomians, Anabaptiſts; and the rule of righteouſneſſe and holineſſe is the ſame under the new, that it was under the old, and therefore God hating corruptions of Religion ſo as to command his Vice-gerents to puniſh them then, and to prevent their ſpreading, he being unchangeable, and the puniſhing of violations of Religion and impieties being acts of holineſſe and righteouſneſſe, muſt needs ſtand firm…, and bind Magiſtrates under the new Teſtament. And if the Magiſtrates reſtraining and ſuppreſſing the diſhonors of God, ruine of ſouls by his ſword be altered and changed by God in the times of the Goſpel, then that power of puniſhment was either truely Ceremonial or elſe judicial, belonging properly to the Poli…ie and Paedagogie of the Jewes, but it was neither; Firſt, Not Ceremoniall, it was no type of any thing which was to come, as I have ſhowen before page 168. 169. of this Treatiſe. Secondly, Not properly judiciall in the ſenſe laid downe page 53. 54. of this Treatiſe, but morall of common right, uſed by other Nations, and that both before the judicial Law was given, and after, of which having ſpoken ſo much in divers pages and places of this Booke, I ſhall onelyonly adde this viz. that*Zepper. De leg. Moſai. lib. 4. cap. 1. cap. 3. De Pſeudo Prophetis & Haereticis. Ratio ido…ea & ſufficiens nulla afferri poteſt, cur Dei majeſtas & Eccleſiae authoritas minoris apud Chriſtiaanos momenti & pondeis eſſe debeat, quamapud Judaeos olim fuerit. Imo quo illuſtrius Deus ſe per filium ſuum quam per Prophetas olim patefecit, eo minus frigiditas illa & tepedita… excuſari poteſt, ſi minori religionis noſtrae ſtudio teneamur minuſque eam tu…am…r. Zepp… rus in his fourth Booke de Legibus moſaicis excellently ſhowes theſe Lawes to be Appendixes of the Decalogue, and in ſtead of a juſt Commentarie upon them, particularly of the firſt commandement, whereupon he handles that queſtion of puniſhing falſe Prophets and Hereticks, and ſhowes how many Errors and Opinions be Blaſphemies, as Servetus Opinion againſt the Holy Trinitie, and Opinions againſt the Attributes of God, &c, which abominations whoſoever denies ought to be puniſhed capitally, he overthrowes all pietie and ſhowes himſelfe to be a ſtranger to all Religion and faith, where among other reaſons brought by him why falſe Teachers and Hereticks ſhould be puniſhed by the Civil Magiſtrates, as the expreſſe Lawes of God given by Moſes, and not antiquated, he gives this, No ſubſtantial ſufficient reaſon can be brought why the Majeſty of God, and the Authoritie of the Church ought to be of leſſe moment and waight among Chriſtians, then in times paſt it hath been amongſt the Jewes. Yea by how much God hath more clearely manifeſted himſelfe by his Sonne, then in times paſt by his Prophets, by ſo much the leſſe can that coldneſſe and luke-warmeneſſe be excuſed, if wee be carried with a leſſe ſtudy of our Religion, and do leſſe defend it then they.
Fifthly, It cannot upon any reaſonable ground be preſumed, that Idolatries, Hereſies, Blaſphemies, &c commanded by God to be puniſhed by the Civil Magiſtrate under the old Teſtament, ſhould by Chriſts comming be ſet at libertie and abſolutely freed from puniſhment: For 1. Beſides that the old Teſtament prophecying of Chriſts comming ſpeaks of thoſe dayes as times of greater holineſſe and ſtrictneſſe, and that in reference to the commands of the firſt Table, as theſe Scriptures ſhow, Iſaiah. 35. 8, 9. there ſhall be a way and it ſhall be called the way of holineſſe, the uncleane ſhall not paſſe over it: no Lion ſhall be there; nor any ravenous beaſt ſhall go up thereon, that is no enemie of God, hurtfull to the Church, among which falſe Teachers are chief, cald by Chriſt and Paul *Ravenous beaſts cald by the Prophet, and ravening Wolves by Chriſt.ravening Wolves and greivous Wolfes not ſparing the flock, Matth. 7. 15. Acts 20. 29. Zach. 13. 2, 3. prophecies that in the day in which the Meſſiah ſhall come into the world, he ſhall overthrow Idolatrie, falſe Doctrine, and whatſoever is contrary to the word of God and true Religion: The Prophet comprehends all under three Heads, 1. I will out off the names of the Idols out of the Land; and they ſhall no more be remembred: Tis 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*Porro ne qui hinc carnalis licentiae & impunitatis ſpem conciperent, ulterius ad▪ hac▪ progreſſurum dicit iſtum gratiae▪ in Christo exhibitae effectum, & per hunc ſimul … medio auferendum fore quicquid Dei verbo & verae religioni adverſatur. 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*Chananaei vocabulum merca torem ſignificat & ita illud in praeſenti, vetus interpres reddit, & bene quidem. Ergo de mercatoribus ſeu Nundinatoribus ſacrorum Propheta loquitur qui vel externum cultumſibi quaeſtū faciunt Vel ex Spiritus Sancti donis nundinationem inſtituunt. Sunt hiprecul ab Eccleſia arcendi, quia & Dei cultum corrumpunt, & fidem ſimpliciu mevertunt, & Chriſti meritū evacuant. vide plura. 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*Vid. Annotat. of Engl. Divines on the place. 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, tis 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 others not only which ſee, but which heare of them, have the bridle of fear put upon them, whereby they are kept from the like, that muſt needs follow that whoſoever maketh our Saviour Chriſt Author of this looſeneſſe in puniſhing ſuch offenders, maketh him forthwith to looſe the bridle whereby others are afraid from running into wickedneſſe, and what is this but to make Chriſt a Troubler of Common-wealths: Beſides if Chriſt by his comming looſed theſe civil puniſhments and purchaſed this grace of his Father for Blaſphemers, Idolaters, Hereticks, that they ſhould eſcape civil puniſhments which the Law of God adjudged them to, how comes it to paſſe that the Apoſtles to whom Chriſt committed the publiſhing of all the pardon he obtained for us, did never make mention of the releaſing of theſe puniſhments: If Chriſt had obtained this libertie it was worth the Preaching, and therefore unleſſe they can ſhow out of the writings of the Apoſtles to warrant this Sanctuary, which they would build to the ſupport of Blaſphemers, Hereticks, that followes that the Apoſtles have not anſwered the truſt committed to them, but in that the Apoſtle puts a ſword in the hand of the Magiſtrates, and in the uſe of it makes him a Miniſter of the juſtice of the Lord againſt ſin, he confutes this opinion. 3. And Laſtly we ſee clearly that ſome things that were permitted under the old Teſtament to the Jewes, are not to Chriſtians under the new but expreſly and formally declared againſt by Chriſt, as Polygamie, mens putting away their wives giving bils of divorce and marrying others, Mat. 5. 31, 32. Mat. 19. from v. 3. to the 10. and uſury, Matth. 5. 42. Luke 6. 34, 35. Learned Cameron in his lectures of divorce upon Matth. 19. 3. puts this queſtion why the bill of divorce takes not place in the times of the new Teſtament and why does not God permit the ſame thing in the new, which he ſuffred in the old, unto which he anſwers, That although there is the ſame reaſon of mans nature in the times of the old and new Teſtament, yet there is not the ſame reaſon of grace,*Cancer. Praelect. De Repudio pag. 206. which is much more plentifully and clearly laid open and explained in theſe laſt times, then before; Therefore our lives ought to be ordered in theſe times,*Chemnit. loc. Com. De Paupert. 433, 434, 435. Deus in veteri Teſtamento fuit & Theologus & Legiſlator. Alibi enim tradit, quomodo ſervi endum eſt Deo in juſtitia & ſanctitate coram ipſo. Alibi vero pro externa ſocietate vitae civilis in Republi Iſraelit. certan quaſdam politicas conſtitutiones praeſcribit iſti popul…. much more ſtrictly and holily. Thoſe Elders under the old Teſtment were bound truely to follow the ſame holineſſe of life, but we much more; for by how much any one hath received more then nnother, by ſo much he owes more. Chemnitius in his common places de paupertate cap. 6. de vſura ſhowes though there were two permiſſions cheifly in the old Teſtament, of Divorce and Uſurie, yet Chriſt under the new, oppoſes to either of theſe permiſſions, the perpetual rule of righteouſneſſe in God, Matth. 5. 32. & 42. alſo cap. 19. verſe 8. Luke 6. verſe 34. 35. In which place he diſcourſes of this, how God under the old Teſtament may be conſidered as a Divine, and as a Legiſlator, in ſome places of the old Teſtament laying down how we muſt ſerve him in holineſſe and righteouſneſſe; in others preſcribing certaine political conſtitutions to that people for the externall ſocietie of Civil life in the Jewiſh Common-wealth. Now in thoſe political Laws which God gave the People of Iſrael, Holineſſe and Righteouſneſſe of the conſcience before God was not alwayes preſcribed, but they were fitted to the preſervation of outward and civil ſocietie in that Common-wealth according to the condition and diſpoſitions and manners of that people, to whom God himſelfe gives the Epithite of a ſtiffe neck. So the Bil of Divorce in the Common-wealth of Iſrael, was permitted; but now in the new Teſtament though Moſes ſuffred it for the hardneſſe of their hearts, yet Chriſt declares againſt it tis not lawfull to be permitted, though there were the ſame manners of men, there being now under the Goſpel more powerfull remedies of ſuch an evil, and a fuller declaration and communication of the grace of God: This Diſtinction may not be allowed now under the new Teſtament of Theologus and Legiſlator, of jus fori & jus poli; for all Lawes given by God, in the new Teſtament, preſcribe the puritie of conſcience before God, and doe not look particularly to the outward preſervation of the Civil ſocietie of one Common-wealth of people pe…uliarly. And ſo much for the 18. Theſis.