Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	believe_v	church_n	infallible_a	2,870	5	9.5232	5	false

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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

Apostles and Prophets in those Primitive times were infallible and immediately inspired of whose immediate infallibilitie how farre and in what way whether only in penning the holy Scriptures or how else whether ex hubituali asse●●entia Spiritus or only de particulere assistantia Spiritus I shall speake at large in the second part of my Anti-Toleration in answering that Objection we have now no externall infallible Iudge yet all those they w●●t unto in their Epistles every particular beleever man and woman were not neither are infallible not the Elect Lady and her children not all the beleeving Romans nor all those Christians to whom the Epistle generall of Iohn and Iude were written nor those Angels of the Churches of Pergamus and Thyatira nor Christians in our times to whom those commands and Rules are written and given by the Apostles as well as those who then lived for the Epistles did not concerne the times and the particular Churches and persons only to whom they were written as some wickedly affirme and yet these are commanded to stand fast in the Faith to avoid those who cause divisions contrary to the Doctrine which they have learned to prove al things are reproved found fault with by the Spirit of God for not censuring of Heresie false Doctrine c. which fully proves true Doctrine may be known from false false Teachers may be discovered and censured by persons not infallible and so the judging of what is Heresie Scism and who is a Heretick or a Scismatick and the punishing or not punishing of them depends not upon infallibilitie or fallibilitie of Spirit infallibilitie is not the ground of censure nor fallibilitie of non censure Thirdly The Apostles who were infallibly and immediately inspired yet in cases of Controversie arising in the Church and in censures and determinations thereupon did not act from infallibility and immediatenes of Answers from God but from Scripture grounds by way of reasoning and disputation deduced and in a Synodical way by the joint common resolution of Elders as well as themselves as is evident by Acts 15. Acts 21. 18 19 20 21. In that dissention that Paul and Barnabas had with certainemen that came downe from Judea about circumcision Paul and Barnabas were able to have determined it without their and others going up to Jerusalem to the Apostles and Elders Paul by his Apostolicall infallible Spirit could have determined as in Gal. 5. 2. Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing but the whole businesse is debated decreed and the decrees sent forth by Synodicall Authoritie determined according to the word of God and not by extraordinary immediate infallible inspiration of the Spirit the proofe of which seing the Reader may find so fully and largely in many learned Authors I shall spare to write anything of it So upon Pauls comming to Hierusalem Acts 21. and the offence that many thousands of the Iewes which beleeved and were zealous of the Law took at him Paul went not upon his own infallibilitie of Spirit or immediate Revelation but upon the joint councell and direction of Iames and all the Elders verse 18. 20 21 23 24 25 26. Now if the Apostles in judging of false Doctrine and Scisme censuring the Authors of these and imposing upon the Churches their Decrees to be kept all which are spoken of in A●ts 15. proceeded not in the way of infallible immediate Revelation from God laid it aside as it were but in an ordinary way by Scripture reason experience upon and after much debate as is apparent from verse 6. to verse 30. then t is evident that immediatnesse of Revelation with infallibilitie of Spirit is not the sole judge of Heresies and Errors and the only just reason of inflicting punishments upon Hereticks and Scismaticks Seventhly besides the other false Suppositions laid down by Hagiomastix in his 36. Sect. as the enquiring by Vrim and Thummim in cases of Idolatrie Blasphemie as that Inallibilitie is the ground of coercive power c this also is false that he supposeth under the new Testament there is no Infallibilitie nor certaintie to be had in difficult doubtfull matters of Religion but that in those things we walk at midnight in comparison of those under the old Law who walked at noon day which assertion of the uncertaintie and darkenesse of the Church in points of Religion under the new Testament compared with the old is contrary to these grounds First to many prophecies of the state of the Church after Christs comming which speak that then the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the Sea and the light of the Moon shall bee as the light of the Sunne and the light of the Sun shall be seven sold as the light of seven dayes and unto the manner of the Administration of the Covenant of Grace under the new Testament which however for substance was but one and the same under the Law and the Gospel yet for manner of Dispensation and Application differed and is various as many Divines show and one of the main differences between them in manner of Administration stands in this that the Covenant of Grace under the new differs from the old in Cleernesse and Evidence in that the Doctrine of grace and salvation by Christ and of faith in him together with the Appendixes is more distinct and expresse then before it was not being now under a vaile but beheld with open face 2 Cor. 3. 12 13 17 18. Secondly then the Church of Christ under the new Testament should be in a far worse condition then the Iewes were under the old for whereas they were sure and certaine in their Religion and had an infallible way of being resolved in all doubts Christians now should be in continuall doubts and uncertainties in matters of faith not knowing what to doe or whether to turne themselves which must needs be a most miserable condition and the Iewes case in the time before Christs comming in the flesh was to be much preferred before ours for the burden of being under the Pedagogy of the Law with a certaintie and infallibilitie of knowing what to hold and beleeve is a light burden in comparison of being freed from the Ceremoniall Law and in the meane time to be without all certaintie and assurance in points of faith and worship Who would not chuse rather to undergoe some burden with an infallibilitie and certaintie of Religion then to enjoy a Libertie from a Yoake with an uncertaintie and continuall feares Is not the bondage of feare worse then a bondage of ceremonies and many outward Legal observations If the deliverance of us from the Pedagogie of the Law hath brought us into this condition out burden is greater in this thing then any that the Law laid upon the Iewes Hath Christ delivered us from one burden to lay a greater upon us Have wee

Lord is sure Luke 1. 3. 4. that Gospel was written that Theophilus might know the certaintie of those things wherein he had been instructed Colos 2. 2. there is a full assurance of understanding to know the misterie of God and of the Father and of Christ the Scriptures are cald the Oracles of God Acts 7. 38. Rom. 3. 2. 1 Pet. 4. 11 as well as the judgement by Vrim to show they are infallible and certaine Master Goodwin in his Anapologesiates page 103. saith of some Doctrines that he holds For my part I have the grounds of God I mean the Scripture I would fain know of Hagiomastix what made the Answer by Vrim to be infallible and to be beleeved and rested in by those who came to enquire but that God who was true and infallible said so and revealed it and is there not the same in the Doctrines contained in the Scriptures hath not God who is truth and infallible revealed and declared them in Scriptures and thereupon propounded them to be beleeved The Doctrines of faith must be laid downe certainly and infallibly in Scriptures both from the nature of faith which in respect of the matter to be beleeved must have certaine infallible and undoubted truth and not that which is false or doubtfull and from the formall reason and ground of beleeving which is the Authoritie of God who is true and infallible revealing his mind not the Testimonie of the Church as also from the end and use of the Scriptures to be the Canon and Rule of faith Now the Canon of a thing especially the supreme cheif by which all other are to be tried and judged of had need be certain and known and not doubtful and unknown Learned Rivet and other Protestant Divines writing of that question against the Papists of the Scriptures being the Canon and Rule of faith speak thus the Canon and Rule of faith must be certaine and known The best Protestant Divines writing against the Papists of the Canon of the Srcipture show that is one principall requisite to make a Canon and Rule that it should be certaine and infallible the Metaphor it selfe from whence the name is borrowed viz. not from any private measure but the publick and allowed according to which by the Law all other are to be measured demonstrates the certaintie and infallibilitie of a Canon and Rule that which in it selfe is uncertaine and variable cannot be the Canon or rule of any Doctrine much lesse of faith Yea * Bellarmine himselfe disputing for the Scriptures against Enthusiasts proves the Rule of the Catholick faith must be certaine and known for if it be not knowne it cannot bee a rule and if it be not certaine neither shall it be a rule Whoever is but versed in the writings of Protestant Divines upon that head of the Scriptures against Papists on the one hand and Anabaptists on the other or who so will consult them as Whitaker Chamier Rivet Amesius Bishop Davenant Whites way to the true Church Gerardus Robertus Baronius Maccovius Willets Synopsis Spanhemius Cloppenburgius shall find the infallibilitie and certaintie of the Scriptures and of the Doctrines of faith contained in them under the new Testament abundantly cleared and made good and the cavils about the interpretations of Scripture the need of a visible infallible Iudge of every mans private Spirit being Iudge c fully answered and therefore I shall not enlarge further on it only I shall briefly adde that God in these times of the new Testament hath left this threefold way and means of infallible certainty in Doctrines of Faith and Worship First the Scriptures and more especially since the Canon hath been sealed and compleated contains and holds forth all things necessary to salvation and out of them they may be certainly and infallibly known the word of God written is an inflexible golden rule not leaden nor be bent for all matters of faith and manners and there is such a certaintie of the Doctrines of faith laid down in the Scriptures that 1. all poins of faith necessary to salvation are plainly therein set forth so that all men who have spirituall eares and eyes may understand their meaning which position besides that t is held generally by our most learned Divines against the Papists may be demonstrated by these places of Scripture and reasons as Psal 19. 7. 8. enlightning the eyes making wise the semple Psal 119 105. 2 Pet. 1. 20. compared to a candle and a light to our feet and paths to a light shining in a darke place Deut. 30. 11. the commandement is not hidden all which show the clearenes and plainnesse of the Scriptures the Scripture in evident places calleth us to search it and seeke to it as John 5. 39. Esay 8. 20 c which had been to no purpose if they could not bee understood againe the end of the Scripture is for our learning Rom. 15. 4. but now obscuritie and things not to be understood ex diametro oppose learning lastly I might produce a multitude of pregnant quotations out of the Fathers Justin Martyr Chrysostome Austin Clemens Alexandrinus Isidorus Pelusiota Gregorius c speaking of Gods fitting the Scriptures even to the capacity of Babes and Sucklins of the Scriptures being a River wherein the Lamb may walke and the Elephant may swim of being a common light that shineth to all men of being easie to be understood by the Plowman the Artificer the widow woman and him that is most unlearned but I remember I am handling the question of Toleration and not that of the Perspicuitie of the Scriptures and doe therefore conclude affirming things necessary to salvation to be so cleerly laid down in the Scriptures that no man who can understand the words need doubt of the sense 2. There is not only a certaintie and assurance to be had from the Scriptures of things more plainly laid downe therein the matters of faith absolutely necessary to salvation but from the Scriptures by comparing Scripture with Scripture considering of circumstances by just consequences and such like many hard doubtfull points in Religion which to one man alone or to weak unlearned men are very uucertaine and doubtfull yet by the helpe of many learned men in Synods and Councels going Gods way may from the Scriptures be made cleare and certaine That place of Scripture Deut. 17. 8 9 10 11 12. showes us that hard matters and matters of Controversie too hard for a few Priests the lower Courts may by the help● of the higher Courts be so certainly and clearely resolved from the sentence of the Law the written word in that time that they who will not hearken in that case deserve to die and so in the new Testament some things in Pauls Epistles hard to be understood which they that are unlearned and unstable wrest to their own destruction

in the name of Christ cannot erre in those things which are of any great moment For we truly willingly confesse many Councels not to have erred yea wee confesse Lawfull Churches as in the sense above is explained by us that are truely gathered in the name of Christ not to erre in necessary things and of Baron in that acute and learned Reply of his to Turnebull the Iesuite wee doe not simply and absolutely condemne that which the Doctors of Paris doe teach of the infallibilitie of Councels For it may be piously and probably beleeved that Councels truely generall and Lawfull that is Lawfully gathered and proceeding to be so governed and directed by the holy Spirit that they may not erre in fundament all points I say this may be beleeved because t is certaine such Councels have never hitherto erred in Doctrines fundamentall Secondly although the Authoritie and Power of Synods and Councels is not of it selfe infallible neither appointed of God that it should be the supreme and principall Rule of our Faith and therefore cannot by it selfe and of its owne Authoritie bind the faithfull to beleeve whatever is determined in a Synod or Councell yet there is in them the supream Ecclesiastical Power of judging and determining Controversies of Faith and that appointed by God to avoid confusion and rents in the Church Hence the Authoritie of Lawfull Councels hath a speciall force and singular efficacie before many other motives of faith to beget a peswasion in the minds of men of the truth of the Doctrine agreed on in the Councell And because in our times the best Synods and Councels are rejected and flighted and every private person takes upon them a boundlesse Libertie of contradicting all Synodicall Decrees I shall therefore lay downe briefly out of divers learned Authors what preeminencie there is in Synods and Co●ncels towards the compounding of Controversies and doubts in Religion above what is in private Christians or single particular Ministers 1 There is an Authorite given them by God they are an Ordinance of Jesus Christ to judge of and determine Controversies of faith which no man of a sound mind affirmes of private Christians or particular Ministers Secondly they have a power of subjecting those to excommunication and other Ecclesiasticall censures who openly contradict their Decrees Thirdly they have a more peculiar assistance of the Spirit so greater then that which particular Ministers judgeing apart have Fourthly They have surer means of finding out the truth viz. The Prayers Fastings Disputations c. of the cheifest Pastors of the whole Church For as Cameron speaks In a Councell if there be present piou● and learned men they open things which before were shut by their mutual disquisition which cannot be so easily done of particular men apart Fifthly A better ground of knowing what is the judgement of the whole Church concerning any Question in Controversie and what the Churches have observed in such cases Sixthly A more easie way of reducing the Decrees and Determinations of the Church to practice Seventhly greater Reverence Respect and Obedience is owing to the Determinations and Decrees of Synods and Councels then of particular Persons or Churches the Authoritie of Synods in their place and degree is so to be looked upon that particular Ministers or private Christians should not lightly or easily for every probable Reason or conjecture reject their determinations Hence Cameron speaking of Councels well observes So oft as any thing is decreed by an Assembly of men who are put into Anthoritie in the Church that should be a ground that such a thing should not rashly nor without a great deale of accurate and serious observation be rejected For first of all we owe Reverence to a Synod even then when we judge it decrees false things A pious sonne of the Church doth not vainely insult over her but with a kind of Reverentiall shamefastnesse departs from her Secondly wee owe outward obedience unlesse wee doe evidently perceive the Synod to prescribe and determine false and wicked things for t is not Lawfull upon light and probable Reasons to oppose the judgement of the Pastors of the Church the certaine manifest Authoritie of God commands us to obey the decrees of the Church and when wee have only uncertaine conjectures and probable Reasons then that common rule is to be followed Hold that which is certaine leave the uncertaine And therefore they who doubt of the truth of the Decrees of a Synod or upon light and probable Reasons think their Opinion false but doe not cert●inly know it to be such are bound by the Synodicall decrees to performe such an obedience as is agreeable to order comelinesse and peace which obedience is nothing else but the observance of Christian humilitie and modestie by which the faithfull in such cases abstaine both from a publike open profession of their Opinion and a condemning and confuting of the Synods Opinion and in the meane time by diligent searching of the Scripture do enquire out the truth and pray to God to manifest his truth to men and to discover the errors of the Synod that so they being knowne contrary Doctrine may be established in another Councel Of which seven particulars and divers others of Synods whoever would see more let them read Baron against Turnebull Tract 5. De Authorit Ecclesiae cap. 17. Camerons Praelect De Eccles Infallibilitate 292. 293. Apollon Jus Magist circ sacra first part cap. 4. 247. 248 249. Fourthly there is a greater degree of infallibilitie and certaintie in matters of faith and religion to be attained by means of the Scriptures then was by the high Priests answers by Vrim or then is to be had by miracles by one arising from the dead and comming to us then by an Apostle or an Angel from heaven yea or from a voice comming from heaven of each of which I will speake something briefly 1. There was more certaintie even under the old Testament in the word written in the Law then in the high Priests Answer which appeares thus because the Law was made by God himselfe the cheife rule and measure of the high Priests Answer and in difficult cases wherein the Iewes were commanded to come to the high Priest for resolution the last reference is made to the Law That very place Deut. 17. 9. 10 11 12. brought by Hagiomastix page 130. to prove the sentence there spoken of only such a sentence which the Priest did upon enquiry by Vrim and Thummim receive immediately or however infallibly from the mouth of God himselfe and by the Iesuits Bellarmine Lorinus Bailius c brought to prove the Pope the supreame infallible Iudge of Controversies and not the Scriptures showes cleerly whatever answers the high Priest gave in matters of judgement they are limited expresly to the word of God and that is made the supreme Iudge The Iewes were not simply to rest in the judgement of the high Priests whatever they

pronounced but as it was according to the Law There is an expresse limitation in the text in verses 10. 11. thou shalt doe according to the sentence of the Law which they shall teach thee In the Hebrew text t is twice written juxta os legis according to the mouth of the Law and the ordinary Glosse upon that place notes that t is not said unto them thou shalt obey unlesse they teach according to the Law these words according to the sentence of the Law doe signifie a condition not a promise as if God did promise the Priests they should never depart from the Law which our Divines observe against Bellarmine and other Papists yea Master Goodwin himselfe Sect. 107. of his Hagiomastix speaking of this place to be meant only of such a sentence which the Priest did upon enquiry by Vrim receive immediately or however infallibly from the mouth of God himselfe grants it and puts in the same Section this sentence of the high Priest under the Law and saith the command in that Scripture is with that Caution and limitation of going according to the sentence of the Law for proofe of which I shall quote his own words verbatim Thirdly nor doth God in this passage of Scripture speaking of Deut. 17. 12. expresly command without caution and limitation that even in this Controversie it selfe he that would not stand to the sentence of the Iudge or high Priest should be put to death but only then when the Priests the Levites and the Iudge should give sentence or informe them according to the sentence of the Law And for the Readers further Satisfaction of the Scope and meaning of Deut. 17. 8 9 10 11 12. to free it from Master Goodwins sense of only such a sentence which the Priest did upon enquiry by Vrim receive immediately by which he would evade all punishment from the Magistrate in matters of Religion though I have said much upon the place already I refer him to the first Tractate eight Question page 127. 128 129. of Rivets Catholious Orthodoxus 2. Then by miracles t is a saying of Chrysostome God hath left us the Scriptures more firme then any miracle where the word of God is for such a thing that thing is most true and certain the word of God standeth and ahideth for ever It is easier for heaven and earth to passe then one title of the Law to faile t is impossible for God to lie miracles accompanying Doctrines are not alwayes infallible proofes of the truth of them for false Prophets teaching false Doctrines may doe miracles and come with signs and wonders Deut. 13. 1 2 3. showes that false Prophets who say let us goe after other Gods may give signs and wonders and the signe or wonder may come to passe Matth. 7. 22 23. Christ tels us that many who prophecied in his Name plead they have cast out Devils and done many wonderfull workes were workers of iniquity upon which place * Maldonate though a Iesuite confesses those false Prophets of which Christ speakes wrought true miracles truely Prophecied truely Prophecied truely cast out Devils neither doth Christ answer them that they lied but that he knew them not although they had done such miracles and thereupon he grants there can be no necessary argument taken from true miracles to prove the truth of Doctrine So Matth. 24. 24. 2 Thes 2. 9. Revel 13. 13 14. fully set forth how false Prophets and Anti-Christ shall doe great miracles by means of which they shall deceive many In Augustines time the Donatists would alledge miracles done by them to prove the truth of their Church and Doctrine and so doe the Papists now against the Protestants making the glory of miracles a note of their Church but Augustine against the Donatists of his time and learned Protestants against the Papists upon that Question of the notes of the Church doe prove the word of God a surer note and Argument of the true Church and Faith then miracles as whoever consults the writings of * Augustine Whitaker Cameron Rivet Ames Willet Whites way to the Church and especially of learned Gerard shall find 3. The proofe of Doctrine by the Scripture is more infallible then the testimonie of one coming from the dead Luk. 16. 29 30 31. Mases and the Prophets for perswading to beleeve are preferred before one arising from the dead They who elude and wrest the Scriptures interpreting them according to their own iust if one should arise from the dead they would not believe him in what he said against their Opinions but would put off all one way or other Experience hath taught that as Maldon●ie observes Christ raised up Lazarus from the grave who as t is to be thought told the Scribes and Priests many things agreeable to those which Christ taught them and yet they were so farre from beleeving him that they would have killed him John 12. 9 10 So the Scribes and Pharisees after Christs resurrection from the dead beleeved him never a whit more then before 4. Then an Apostle for the Apostles notwithstanding the prerogative of infallibilitie their certaine and infallible knowledge of the Gospel by the immediate inspiration of the holy Ghost being infallible in their writings to the Churches and in those Doctrines of faith they preached to those to whom they were sent were in some things at some times subject to mistakes or errors Peter that great Apostle of the circumcision after the holy Ghost was given Acts 2. erred and mistooke in accounting the Gentiles at that time common and unclean as Acts 10. 13. 14 15 18 24 compared together fully showes and in the Doctrine of Christian Libertie compelling the Gentiles to live at the Jewes and not walking uprightly according to the truth of the Gospel for which Paul withstood him to the face because he was to be blamed Gal. 2. 11 12 13 14. But the Scriptures erre not at all are all fine gold without any drosse cannot deceive be perfect and glorious the Apostles themselves in their preachings and writings appealed to the Scriptures made them the chiefe rules of their Doctrines Acts 3. 21. Acts 4. 25 26. Acts 17 2 3. Acts 26. 22 23. Acts 28. 23 24 25 26 27. Rom. 1. 2. Rom. 3. 4. with many other places to the same purpose The 〈◊〉 are commended for that when Paul the Apostle preached to them they searched the Scriptures whether those things were so John the Baptist was sent from God 1 John 6. immediately inspired by the holy Ghost as well as the Apostles and yet Christ prefers the witnesse of the Scriptures before the Testimonie of John John 5. 34 36. 39. The Testimonie of the Scriptures is greater then the record of John of which see Willets Synops first general Controvers concerning the Scriptures quest fourth 5. Then an Angel Gal. 1. 8. But though wee or an Angel from heaven c. Paul prefers the Scriptures

yet plead Revelations and visions for feare of his fate who said it was revealed to him the day of judgement should be on such a day in Aprill last now long since past Fourthly upon the same cleer reason and ground why the old Testament Law for punishing false Prophets c should not now be in force because the Iewes in all difficult cases about Religion might have immediate and infallible Answers from God it followes necessarily that all Scriptures brought out of the new Testament for Magistrates punishing in cases of Heresie Idolatrie Blasphemie or for Church-Officers censuring by Deposition Excommunication in points of Error should not bind now and so whatever is brought out of the Scriptures for punishing Errors and Heresies whether by Civill Punishments or Eccle●iasticall censures shall be all evaded for the same thing may be said and is said against the places of the new Testament that in the time when the Gospels Acts of the Apostles and Epistles were written the Churches had Apostles and Prophets who were immediately inspired and infallible and could in all difficult cases that happened about matters of Religion declare infallibly from God what was Heresie and Scisme and what was not and therefore a Heretick after the first and second admonition might be rejected and Hymeneus and Alexander delivered unto Satan and Iezabel for seducing censured because Christ was alwayes at hand by Apostles or Prophets to declare unto them infallibly who were Hereticks and seducers whereas now since the Apostles and Prophets are ceased and all extraordinary wayes the best Oracles Ministers and People have to direct them in doubtfull cases about matters of Religion are men of very fallible judgements and every way obnoxious unto error and mistake the best Synods and Councels being not infallible And so whatsoever Hagiomastix speakes of the old Law another may say the same of the new as to this effect I am confident that the wisest and most learned of the Ministers are not able cleerly or demonstratively to informe the Magistrate what Heresie or what Scisme it was or what kind of holding the resurrection past already it was for which the Apostles censured Hymeneus and commanded to reject avoid Hereticks and Scismaticks and therefore to goe about to prove those commands in the new Testament against false Prophets Hereticks Scismaticks Troublers of the Church to be in our dayes in force because they were given in the Apostles dayes and practised by them is as if one should prove that a man may safely and without danger walke among bogs Precipices and ditches at midnight because he may well doe it at noon day The Socinians upon this very ground plead against Excommunication and al Church censures in matters of Doctrine now however in use in the Primitive Churches and answer to the commands and examples alledged out of the new Testament after this manner For ther 's much difference between Hereticks now and those Hereticks in the Apostles dayes For grant them who now erre in matters of faith were set before that venerable companie of Apostles and their equals suppose them to be admonished and convinced and yet neverthelesse to persist obstinately though but in a light error who would not detest their malice In this case a light error is turned into the nature of a great wickednesse wherefore you will say because they dare to resist the Spirit speaking by the Apostles and when they have no cause of doubting of the Doctrine and faith of that Councell yet they would not beleeve nor obey But now although wee are ve●emently perswaded of the certainty of our faith who can in such aname assure us or certifie that wee cannot erre What Councell can wee now perswade our selves so uncorrupt as that of the Apostles or Primitive Church Those who deny Excommunication of Hereticks say bring not arguments and reasons out of the new Testament but that power of the Spirit with which the Apostles being endowed delivered up to Satan and kild Hypocrites with a word If you want this Powerfull efficacie of the Spirit acknowledge your rashnes and iniquitie in condemning those to whom you cannot demonstrate your Interpretation of Scripture Neither is the Spirit now so weak but that bee is able to give Testimonies of the divine Authoritie and his presence in his Ministers now against his enemies It followes not because many things were not tolerated in the infancie of the Church in the Primitive times therefore they ought not to bee tolerated now in the old age of the Church They deceive and are deceived who would bring our times to the example of that flourishing age When the Church was healthfull and strong in that first flower of its age and whilst the company of the Apostles were living the using of violent remedies in respect of the Churches vigor was meet and agreeable Now the Church with diseases and old age being weakned and spent it now almost falls downe under its prevailing sicknesse neither is it any time more in danger then when it fals into the bands of cruell Physitians In time past its first vigor admitted of opening of veines and losse of bloud now if after strength exhausted by so many evils there remaine any vitall Iuyce and moisture it cannot but by letting bloud be poured out with the life and Spirit and therefore this remedie of the punishment of Hereticks for the Preservation of the Church ought to bee omitted now when it will bring more hurt and danger then profit to the Church So some of our Sectaries in a late Pamphlet put forth upon occasion of their Indig●ation at the late solemne Fast of the tenth of March against Heresies plead that the Scisme spoken against in the new Testament is only of separating from those Primitive Apostolicall Churches planted immediately by the Apostles and by infallible direction but hath no reference at all to the Churches of these times Nay further upon this cleere reason why that old Testament Law about false Prophets c should not now bind all the Lawes and commands written in the old Testament yea and in the new concerning the whole will of God may bee as well not in force and men may say for any thing pressed upon them out of the Scriptures of the old or new Testament that they concern them not because in all difficult cases that happened about matters of Religion in Doctrine Worship Government c the Iewes to whom those commands were given and the Churches in the Apostles dayes to whom the Epistles were written had the opportunity of immediate and infallible direction from God himselfe by the high Priest Prophets and Apostles who could and did in all doubts from time to time infallibly declare and resolve what was Gods mind and Pleasure what was Scisme what was Heresie what use the Law was of how often Christians should pray heare Gods word c whereas now the best Oracles Christians have to direct them about matters of Religion are

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

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

exercise it were infallible and not subject to error which that t is so may be demonstrated by these following reasons First In the Churches of the new Testament in the Apostles dayes when they had men amongst them immediately inspired who could dictate the mind of Christ infallibly and tell them the certaine meaning of any Scripture notwithstanding all that Infallibilitie and Immediatenesse of Inspiration such Persons Tenets and Practises though erroneous and mistakes as by the rules of faith and love could and might be tolerated and suffered were tolerated and the Apostles in those things so far from giving any directions to the Churches for withdrawing or excommunicating that they give commands to the contrary namely to receive bear with please such and not our selves follow after the things which make for peace and things wherewith one may edifie another and whereto we have already attained to walk by the same Rule as these Scriptures Rom. 14. 1 2 3 4 13 19. Rom. 15 1 2 3. Phil. 3. 15 16. with divers of the like kind show The holding the day of Christ to be at hand was an error and Paul writes pathetically to disswade the Thessalonians from it 2 Thes 2. 1 2 3. yet for all that hee accounts them brethren and so I might instance in other such particulars whereas on the contrary in damnable Heresies Scismes and such like as denying the resurrection of the dead holding Circumcision necessary to Iustification in denying Jesus Christ to be come in the flesh in teaching the Doctrines of Balaam and of the Nicolaitans in separating themselves and going out from the Church the Apostles are against all suffering bearing with receiving of and for rejecting delivering up to Satan and cutting of all such as these Scriptures testifie 1 Tim. 1. 20. Tit. 3. 10. Gal. 1. 8 9. Gal. 5. 12. the second Epistle of Iohn 7. 9 10. Jude 19 23 v. Revel 2. 14 15 20. with many more Now in the Tenets Opinions and Practises of the first sort the Apostles could have resolved the Romans Philippians as infallibly who held the truth and who in the error in those particulars as in the latter of Heresies This is acknowledged by Master Burroughs himselfe in page 59 60 61. of his Heart divisions even where he pleads for a Toleration in all points doubtfull and controverted among godly men who writes thus all these people spoken of in Rom. 14 were not in the right for a man not to eat flesh out of conscience when the thing was not forbidden certainly was a sin or to make conscience of a Holy Day which God required not was a sin Now the Apostle did not come with his Authoritie and say I will make you leave of keeping such dayes or you shall eate or to abstaine thus as you doe is evill and it must not be suffered in you No the Apostle layes no Apostlicall Authoritie upon them but tels them That every man must bee ful●y perswaded in his owne mind in what he doth and who art thou that judgest another mans servant the Lord hath received him And yet the Governours of the Church in the Primitive times might upon much stronger grounds have stood upon such a Principle then any Governours of the Church now can there was lesse Reason why they should suffer any difference in Opinion or Practise amongst them then why wee should suffer differences amongst us for they had men amongst them immediately inspired who could dictate the mind of Christ infallibly they could tell them the certaine meaning of any Scripture And yet we see plainly the Apostle applies himselfe both in the Romans and Philippians rather to presse mutuall forbearance and keeping the Vnitie of the Spirit in the Bond of Peace using all arguments of that kind as God hath received him be that regardeth a day regardeth it to the Lord and hee that regardeth not the day to the Lord he doth not regard it he that cateth eateth to the Lord c. Neverthelesse whereunto wee have attained let us walk by the same Rule and if in any thing you be otherwise minded God shall reveale even this unto you then from God immediately and infallibly to declare who were in the right and truth in those particulars wherein they differed and thereupon to command the others to be of their mind and Practise in all the particulars or else upon such an infallible resolution to declare they ought to be cast out of the Church and no communion hold with them By all which t is evident that Infallibility and opportunitie of immediatenesse of consultation with God is not the formall Ground of censure but the nature of the things themselves being destructive to faith Godlinesse and edifying for if the power of punishing had beene founded on infallibilitie seeing the Apostles were as able and infallible to give certaine resolutions in the matter of dayes meate and drinks and such like as in matters of faith they would have given other manner of Rules then they did in Rom. 14. Phil. 3. And indeed if Hagiomastize infallibilitie were good what reason can be given why the Apostles did not proceed with all errors and all persons as with Hymene●s Alexander and the woman Iesable which cleerly showes the lawfulnesse of censures lay not in the infallible knowledge of the Governours of the Church but the Apostles in persons and things themselves the one sort weak peaceable Christians holding the head and communion with the body the other turbulent wilful holding Doctrins subverting in the foundation the precious soules of men and godlines And certainly if infallibility were not the just ground and formall reason of censuring but some other thing then fallibility a possibility of mistaking in some things cannot be a just cause of taking away all power of punishing from Governors and that in all points though never so destructive to Gods glory and the soules of men Secondly in the new Testament there are many commands given and many ●●●les laid down both for those times wherein they were written and for all times till the comming of Christ unto persons who were not infallible nor immediately inspired concerning Heresies and Hereticks Scismes and Scismaticks to beware of folk Prophets and false Teachers to avoid reject and turne away from them not to beleeve every Spirit but to try the Spirits whether they are of God not to receive into house neither to bid God speed those that trasgresse and abide not in the Doctrine of Christ not to suffer those who teach false Doctrine and sed●ce the servants to God to countend ●arnestly the faith to hold fast the truth and sound Doctrine show was these Scriptures to whole Churches and particular Persons both private Christians and Pastors and Teachers not Apostles and Prophets the extraordinary Officers Rom. 1. 16 17 18. Phil. 3. 2. 1. Tim. 6. 5. 2 Pet. 3. 17. 1 John 4. 3. 2. Epist John 9. 10. Jud● 3. Revel 2. 14 20. Revel 3. Now however the

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

learned men well setled in the faith may understand and beleeve certainly and not be led away with their error to fall from their stedfastnesse as that place in 2 Pet. 3. 16 17. implies That Controversie in Acts 15. about keeping the Law of Moses and circumcision was hard and difficult considering that time and state of the Church as appeares by many passages in that chapter and yet from the Scriptures by the means of a Synod after much disputation and debate the truth was certainly resolved on and so received by the Churches who when they heard it rejoyced in it Asts 15. 21. Secondly The Spirit of God in and by the Scriptures doth infallibly and certainly assure and perswade the heart of the truth of the Doctrines of faith t is a good saying of Luther The holy Spirit is no Sceptick neither doth it write doubts or opinions in our hearts but assertions more certaine and firme then life it selfe and all experience The illumination inward Teaching and Perswasion of the Spirit certainly assures us of the truth of the Doctrines of faith John 16. 13. 1 Cor. 2. 10 11. 1 Ioh. 2. 20 27. 1 John 5. 6. The Spirit of truth guides into all truth It is the Spirit that beareth witnesse because the Spirit is truth which Spirit as it seals and confirmes in our consciences the truth of all the Doctrines of faith and salvation so also it certainly perswades us those Books to be Canonicall from whence all those Doctrines of faith are drawn But concerning these points of the Scriptures being the infallible inflexible Rule and the Spirit of God speaking in and by the Scripture being the supreme infallible Iudge in Controversies of Religion and of the Plerophorie wrought in the minds of the faithfull concerning the Scriptures and the Doctrines of faith therein contained by the illumination and inward perswasion of the Spirit and that every mans private Spirit is not thereby made the Iudge of Controversies I referre the Reader for full satisfaction to the learned writings of Whitaker against the Papists upon that Controversie of the Scriptures De Scripturae Authoritate perspicuitate Interpretatione of Rivet in his Catholicus Orthodoxus first Tract Question 8. 17. and his Isagoge ad sacram Scripturam cap. 19. 20 21. of Davenant De Judice ac norma Fidei cap. 13. 30 32 33. and Cameron de ecclesiae constantia in retinenda veritate 291. 292. 3. Besides the certaintie and Infallibilitie by the Scriptures and the Spirit of God there is a certaintie in points of Religion even points controverted for Christian Magistrates to attaine unto by means of the Ministerie of the word in the preaching of Pastors and the Advice and resolutions of Synods and Councels for next after the absolute supreme judgement of the Scriptures and the Spirit in questions of faith God hath appointed a publick Ministeriall judgement of Pastors and Synods who have a delegated power from the supreme Iudge that what the Law hath defined in general they should according to the rule of the Law apply to particular cases Controversies and Persons Now however these Ministeriall Iudges are subject to error and mistake Synods and Councels may erre as the most earned Protestants hold against the Papists yet for all that they may certainly and infallibly judge in matters of faith yea and have A man may certainly know some things and yet not be infallible in all things A Physition is not infallible in judging of the nature of all drugs herbes c yet he may certainly know the nature of some drugs and that such a thing is ranck poison of which the Reader may find more in the Vindication of the Ordinance against Heresie Blasphemie c to which Hagiomastix answers never a word in his pretended Answer T is one thing to be subject to error posse errare and another thing actually to erre de facto errare it followes not because Ministers and Synods may erre that therefore in all particular Articles of faith propounded by them they do erre T is a knowne Axiome in the Schooles Aposse ad esse non valet consequentia And therefore Ministers and Synods in their Interpretations and Decisions going according to the word of God which is infallible judge infallibly and may be said to be infallible in their determinations in those points Hee that is directed by an infallible truth in his determinations he determines infallibly although he be a man of a fallible judgement Thus many Orthodox Councels and Synods in great Controversies and maine points of faith have determined the truth certainly and infallibly and so propounded them to the Churches to be certainly beleeved not that they thought their judgement to be infallible but that they knew the word of God according to which they judged to be infallible Doctor Davenant in his learned Tractate de judice ac norma Fidei in answering the Arguments of the Papists that General Councels cannot err and among others this that if all Generall Councels can err then it certainly followes that all Councels have admitted intolerable error answers T is one thing posse errare another thing de facto errare every particular Pastor mayerre as also every particular Councell yet therefore they doe not admit intolerable error as often as they propound to the People that which is drawn from the word of God where he further showes how a man may be said to judge infallibly that yet is fallible and for conclusion of this I desire the Reader to observe two things First that Synods and Councels however in themselves fallible and subject to erre yet being Lawfull quoad id quod requiritur intrinsecus and going according to the Scripture their results and determinations are from the holy Ghost and so infallibly and certainly true as that of Acts 15. 28. demonstrates It seemed good to the holy Ghost and to us which words a Synod having like cleare evidence of Scripture may without presumption use as well as that Councell at Jerusalem did for proofe of which kind of infallibilitie besides what I have already said p. 140 141 of this Booke I shal adde the judgement of learned Whittaker upon the words Other Lawful Councels may in like manner lassert their Decrees to be the Decrees of the holy Ghost if they shall be like to this Councel and shall keep the same rule which in this Councell the Apostles did keep and follow For if they shall decree and determine nothing but from Scripture which was done in this Councell and if they shall examine all Questions by the Scriptures and shall follow the voice of the Scriptures in all their Decrees then they may assert that the holy Ghost so decreed of learned Cameron in his Tractate De Infallibilitate Ecclesiae We doe easily grant Lawfull Councels Lawfull in respect of what is inwardly required in them that is Councels truely gathered together without all fallacie and deceit

same reason the Decalogue the whole ten commandements are overthrown too for both in Moses his giving the moral Law and in the commands themselves with the preface from the second verse of the 20. of Exod. to verse 18. there are divers particulars typical and figurative of things under the Gospel temporall corporall things of spiritual and heavenly of which I having spoken before in this Book pag. 24. 25 83 85. and many learned Divines giving instances in this kind * as Zepperus Rivitus Master Burgesse I shall inlarge no further but referre the Reader to those Books Having laid downe divers reasons to prove the commands under the old Law for Magistrates punishing false Prophets Apostates Blasphemers to be of common reason and equity given to all Nations and for all Ages and having answered the most materiall grounds brought by the Patrons of Toleration to make void those commands as not binding under the new Testament I come in the third place to answer those evasions and shifts brought by Iacobus Acontius Minus Celsus Senensis and Hagiomastix `that if it should be granted that all and every the Lawes contested about as well that for putting to death the false Prophet as those for inflicting punishment upon the Idolater and Blasphemer were moral and still in force under the Gospel yet these could not reach unto Hereticks and false Teachers among us at not being those false Prophets Idolaters Blasphemers spoken of in the old Law If it can be proved that Hereticks are those Blasphemers false Prophets Apostates which Moses commands to be killed then it shall be acknowledged Hereticks are to be killed but there is a large difference between a Heretick and such a false Prophet or Apostate as the Presbyterians in their owne definition of Hereticks make A Heretick does not deny God the Creator of heaven and earth neither doth he teach that other gods are to be worshipped a Heretick does not deny the name of Christ a Heretick does not deny the word of God which an Apostate does So that the word of God may be used as a weapon against Hereticks which against an Apostate cannot A Heretick therefore is not mentioned nor touched in any one word of these Lawes But if any will go about to draw these Lawes unto an Heretick that cannot be done by the proper force of the words but as the Lawyers speake per extensionem latamque interpretationem by stretching of them and far fetched interpreation And it would first be well considered of whether every Law does admit of such extensions and if not every one which of them then does admit and wherfore and whether in this Law there are those things for which an extension is to be made By the false Prophet who was commanded to be put to death Deut. 13. 5. was not meant every Heretick or erroneous person nor yet those who taught or published any false Doctrine though of dangerous consequence but only those who endeavoured to perswade men to the worship of a false god that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed Oracles What Doctrine it was which made the Prophet or Teacher of it guilty of death is expresly determined in the Law it selfe and asserted to be this Let us goe after other gods which thou hast not known and let us serve them And that the Law of God made against false Prophets and worshippers of false Gods was not intended against those who otherwise held that the Law of God was to be kept but were infected with some other error is sufficiently evident from hence because in former times among the Iewes who were affected with a vehement love and zeale towards their law Hereticks notwithstanding were tolerated and particularly the Sadduces These although the greatest part of the people and the Rulers beleeved them to erre exceedingly neverthelesse they were not expelled the Citie neither exempted from being Magistrates or bearing any other Civill office yea they were not hindred from coming to the Temple or the Synagogues The Scribes and Pharisees also both held and taught many most dangerous and erroneous Doctrines yet were they also in great honor and esteeme in this Church and state And though our Saviour upon occasion reasoned against yea and reproved them all for holding and teaching these errors and gave warning to take heed of them yet did he never charge this Church or State or those that bare office in either with sin or unfaithfulnesse in their places for not proceeding against them in regard of their errors either by imprisonment or death And yet we know that the Zeale of his Fathers House did eat him up and that he attempted a reformation amongst them yea Christ did teach and presse upon men all and all manner of duties from judgement mercy and faith even to the paying tithe of Mint Annise and Cummin Now unto these and other such like besides some hints I have already given upon the 14. Thesis which may serve in part for satisfaction to some of these evasions I desire the Reader to mind these following Answers First there are other places of Scripture both of commands or else examples approved by God concerning the punishing with death or restraining by Civil power the last of which makes good the point in hand against Hagiomastix and other Libertines as well as that of death for other faults in matters of Religion besides Blasphemie Apostasie and false Prophecying in the sense now alledged by Hagiomastix and his Compeers which these following instances prove First in Deut. 13. 6 7 8 9 10 that very chapter verse 5. brought by Hagiomastix to prove only those were to be put to death who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed by Oracles the Holy Ghost layes downe the contrary giving a distinct Precept and command from that of the false Prophet or dreamer of dreams who publickly and openly sollicites to Apostasie concerning the killing of such who in a hidden and clancular way seduce T is observed by learned Junius in his Analytical explication on Deut. 13. that there are two sorts of Seducers to Apostasie commanded to be put to death the one of such who publickly and boldly sollicite who are spoken of in the 5 first verses the other of such who secretly intice in verse 6. and the five following Now however the false Prophet or dreamer of dreames might pretend to speak by the inspiration of some deitie for which the 5 verse of the 13. is quoted by Hagiomastix yet the private enticers to Apostasie as the daughter the wife of the bosome the Son besides that they are made a different sort from the Prophet and dreamer of dreams and those six verses from the sixt to the twelfth containe a distinct command from the five first

every Precept is to be enquired after namely what he signifies pleases and displeases him for then we shall aime rightly and refer all things to their true end Now in these commands Deut. 13. from v. 1. to the 12. if we doe but wel observe the scope and end of the Law-giver viz how teaching defection from the Lord God highly displeases him we shall plainly see the Synecdoche in these commands under that turning away by those false Gods other turning away by false Gods of another sort and false worships of the true God by Images and Idols highly provoking him Of defection from God there are many dangerous and damnable wayes divers publick testimonies of it of which though one or two Principall of the times and places then may be only particularly named in the Laws yet such that are worse and other as bad must needs be meant too especially when the reason of the Law speaking of defection is delivered in a general way as t is in this instance of Deut. 13. But of this the Reader may see more in page 31. 32. of this Treatise Thirdly under the old Testament Lawes commanding Magistretes to punish false Prophets Idolaters Blasphemers are contained false Teachers and Hereticks who preach Doctrines destroying the foundation and blasphemers against the glory of Christ although they be not such false Prophets and Apostates as wholly deny God and Christ and fall to the gods of the Heathens which besides the judgement of many learned Divines as Calvin Beza Zanchius Bullinger Peter Martyr Philip Melancton Iunius Zepperus with divers others upon that question stil quotiug those texts to prove that Hereticks and false Teachers ought to be punished by the Civil Magistrate appears further thus 1. Among the Iewes a false Prophet used to signifie every false Teacher as Bergius shows and I have already shown out of Calvin Arias Monianus and others that by the false Prophets in Zacharie are meant false Teachers and that the word in the Hebrew Nebiim signifies foolish and vaine talkers that with fained words make merchandize of People as well as Prophets and some Divines show that the name of Prophet in the generall signification was taken not only for them that foresold things to come but for such who professed themselves Interpreters of the Law and word of God though falsly 2. There is a great agreement and analogie made by the Holy-Ghost between the false Prophets under the old Testament and the false Teachers and Hereticks under the new between the Heathenish Apostasie and Idoaltrie of strange Gods under the old and Christian Idolatrie the worshipping of the true God by Images Saints and the beleeving of false Doctrines destructive to the faith as these places of Scripture show 2 Pet. 1. 1. But there were false Prophets also among the people even 〈◊〉 there shall be false Teachers among you where Peter resembles them together making the false Teachers under the new such men as the false Prophets under the old hence in many places of the new Testament Hereticks and false Teachers who broached strange Doctrines in Christian religion still professing to hold Christ are cald by the name of false Prophets and Popish Teachers who hold Christ the Scriptures c cald false Prophets as Matth. 7. 15. the false Prophets there must needs be meant false Teachers who doe not deny God and Christ and not Master Goodwins false Prophets as their sheeps clothing spoken of in the text showes So Matth. 24. 11. 24. the false Prophets were such men in pretences in so much that if it were possible they would deceive the very elect So 1 John 4. 1. Christians are called upon to try Doctrines because many false Prophets are gone out into the world that is false Teachers broaching strange Doctrines and thus the Anti-Christian faction is cald the false Prophets in divers places of the Revelation of Saint Iohn hence cald dreamers Iude 8. as those in Deut. 13. 1. compared to Janues and Iambres to Balaam that false Prophet and such like 2 Tim. 3. 8. 2 Pet. 2. 15. Iude 11. and thus Rome after turned Christian but worshipping the true God after a false manner being corrupt in the faith of Christ is called by the same name and the same things affirmed of it for worshipping Divils and for Plagues as of Heathenish Babylon that worshipped false gods as many places in the Revelation of Saint Iohn show 3. Hereticks and false Teachers who yet professe to beleeve in God Creator of heaven and earth and in Iesus Christ to hold also the Scriptures the word of God may yet ●each such Doctrins that they may be justly stiled false Prophets Apostates Idolaters Blasphemers as divers of the ancient Hereticks Mevandrians Gnosticks Manichees with others and sundry of the later sort Papists the Libertines against whom Calvin writes Socinians Familists The Apostles in many places of their writings speaking of Hereticks and false Teachers in their times and Prophecying of those in after times both the Popish faction and the Sectarian speak of them as Apostates Anti-Christs false Prophets Seducers Deceivers Idolaters Blasphemers and their Doctrines and wayes as Apostafie Idolatrie Blasphemie worshipping of Devils Seducing and such like as these and many other such like places of Scripture show 2 Thes 2. 3. 1 Tim. 4. 1. 2 Tim. 2. 17. 18. 1 Tim. 1. 19. 20. 2 Pet. 2. 1. 1 Iohn 2. 18 19 22 23 26. 1 Iohn 4. 1 2 3. 2 Epist of Iohn 7. 9 10. Iude verse 4. Revel 2. 20. Revel 9. 20. Revel 13. 5 6. Revel 16. 13 14. Revel 13. 3 5. Revel 18. 4 9. Revel 19. 20. It were easie for me to show how many of the Hereticks in the three first Centuries that professed the name of Christ and therefore not cald infidels might justly be termed Apostates false Prophets Idolaters Blasphemers Junius observes upon Deuteronomy 13. that Hereticks are distinguished divers wayes Heresie is either totall as that of the Menandrians Gnosticks c or partial departing only in part from the Doctrine of faith Now I suppose totall Heresie will easily be acknowledged Apostafie but I will only instance in some Hereticks and false Teachers of the latter times Papists Socinians Antitrinitarians Anabaptistis Are not Papists grosse Idolaters in severall particulars as our Divines have unanswerably showen in their writings against them Are not Socinians also Apostates grosse Idolaters who make the Christian faith in the object of faith and worship not to bee distinguished from the faith and worship of Heathens Iewes and Mahumetans and besides one God Maker of all things worship Christ with divine worship whom yet they hold to be but a meere man out of the Apostasie Impietie and base Idolatrie of the Sociaians in what respects Apostates overthrowing all fundamentals of faith and agreeing with Iewes Turks and the old Hereticks Pault●ni and others by Epiphanius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worse then Papists and their Idolatrie more evid●nt and