Table of Principal Heads

The TABLE containing some of the principall Heads of this Book.

A universal 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 practice, he commands to them being in power and authority for all under them. p. 6, 7 There can be no reason given why all other persons in authority, as fathers, masters, etc. 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 suppress false doctrine, seducers, etc. 8, 9, 10, 11 They did not only do 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 carnal respects, forbore to use their power, were sharply reproved and punished by God for it. p. 12, 13 Magistrates and judges before Moses' time, before the judicial laws or Levitical priesthood, did punish for matters of religion, and command men under their power to worship God. p. 13, 14 Other kings besides those of Israel and Judah used their power for the worship of God against idolaters, blasphemers, etc. p. 14, 15, 16 That objection against the kings of Israel and Judah's power in matters of religion that they were types of Christ, and that land typical answered at large in eight distinct answers, where divers things are opened concerning types, and of those kings being types and how actions may be typical, and yet moral, from p. 16, to 27 Idolatry and idolaters not the adequate object of the magistrate's coercive power under the old Testament, but the whole worship and truth of God. from p. 27, to 34 The 17. of Deuteronomy 18:19. opened and proved to give magistrates the care of religion. p. 34, 35, 36, 37 Under the father in the fourth commandment, and under sanctifying the Sabbath, the magistrate's duty to see the public worship of God observed by his subjects, proved, p. 34, 40. 41 The magistrate's duty qua magistrate in matters of religion proved, and yet with a difference of the Christian and heathen magistrate's power in such matters. p. 42, 43, 44 The commands in the Old Testament for magistrates punishing in matters of the first Table, as Exodus 22:13. Deuteronomy 13:1, 2, 5. Deuteronomy 17:1. 2, 3, 4, 5. Leviticus 24. 16. Deuteronomy 18, 20. 22. with divers others laid down, p. 44, 45, 46 Reasons laid down to prove these commands for punishing idolaters, false prophets, etc. moral, of common reason and equity given to all nations, and for all ages, from p. 46. to 53. Of judicial laws under the Old Testament being in force under the New, how far and in what respects, with the reasons thereof, from p. 53. to 58. The magistrate's punishing of sins immediately against God, as blasphemy, apostasy, etc. is of the light of nature, p. 58, 59, 60, 61, 72, 73 The magistrate's coercive power in matters of religion, as necessary under the Gospel for the glory of God, salvation of men's souls, peace of church and state, as under the Old; yes, more reasons for it under the Gospel than under the Law, p. 62, 63, 64 The magistrate's punishing false prophets, etc. is an act of our love to God and our brethren, p. 66, 67, 68, 69, 70, 71 The reasons of those commands in 13. and 17. chap. of Deuteronomy concerning putting to death false prophets, apostates have been, were, and are still the same, of a like nature and force both before the commands given by Moses, in Moses' time, and now under the Gospel p. 76 77, 78 An answer to that objection, that if Moses' laws bind now, then Moses is alive under the new Testament. p. 79, 80 A full answer to that objection, if the law in Deuteronomy 13. be in force now, it is in force in all the particulars for the manner of the punishment for a whole city not only all the inhabitants, but the cattle also etc. in which answer many things are opened and cleared, what's moral in that Deuteronomy 13. and what ceremonial; and that the law concerning the destroying of a city, cattle etc. is no part of the command spoken of in the first part of the 13. chap. of Deuteronomy. p. 81, 82, 83, 84, 85, 86, 87. 173, 174, 175. 195, 196 An answer to that objection, if Moses' laws bind under the New Testament, then every person in an idolatrous state is bound to seek the death one of another, yes the magistrate bound to sentence to death all his subjects practising idolatry without exception, p. 90, 91, 92, 93 A full answer to that evasion of Hagiomastix against the Old Testament laws, that the reason why the magistrates did then punish false prophets, blasphemers etc. was because the Jews to whom these laws were given, in all difficult cases about matters of religion had the opportunity of immediate consultation with God, who did infallibly declare his mind to them; in which answer many questions are discussed and cleared, several texts opened, as whether God gave answers by Urim and Thummim in difficulties arising about moral transgression against the first Table, or rather whether those answers were not concerning the events of future things, as about the success of war etc. as whether infallibility or fallibility be the proper grounds and reasons of punishing or not punishing in matters of faith and moral transgressions; as whether there be not, and how far, and by what means an infallibility and certainty in matters of religion now as well as under the Law? as whether that Deuteronomy 17:8, 9, 10, 11, 12. be any proof for God giving answers by Urim and Thummim, or only a ground in difficult cases to go from lower courts to higher, and the highest of all, who by reason of their number and abilities were more able from the law of God to resolve difficult cases than the inferior courts? with divers other particulars useful to be known in these times, from p. 95, to 165 A full answer to that evasion brought by Hagiomastix and other patrons of Toleration, that the punishments under the Law were more bodily and afflictive to the outward man than under the Gospel, and consequently were typical, cutting off, of casting out, now; and typical of eternal damnation, and therefore by the coming of Christ ceased. p. 165, 166, 167, 168, 169, 170 A full answer to that objection, that supposing all those laws in Deuteronomy 13. etc. were moral and in force, yet they could not reach to heretics and false teachers among us, as not being those false prophets, idolaters, blasphemers spoken of in those laws, from p. 171, to 190 An answer to that objection, that the Sadducees, Herodians, Pharisees were tolerated by the Jews, and that Christ did never charge that church and state with sin for not punishing them, p. 29, 30, compared with 190, 191, 192, 193, 194 Several reasons laid down to prove, that if there were no commands nor examples in the New Testament to prove the magistrate's power of punishing heretics, false teachers, yet the proofs of the Old Testament were binding, p. 199, to 211 Besides all the Old Testament proofs, some places of Scripture speaking of the days under the New Testament brought for magistrates' power in religion and punishing false teachers, p. 212, 213, 214, 215 Seven grounds from places of Scripture recorded in the New Testament, proving magistrates' coercive power against false teachers and heretics, laid down and cleared, p 215, 216, 217, 218.

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