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 fulâ—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 Hymeneâ—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 â—â—â—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 sedâ—ce the servants to God to countend â—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. Judâ— 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 Sermonâ— 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 Hâ—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 nonâ— 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
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 helpâ— 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
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
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 Maldonâ—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
before Apostles yea Angels and anathematizes them if they bring any other Gospel then what the Apostles had preached which in many places he declares was according to the Scriptures Chrysostome saith that the Scripture is to be preferd before the Angels in the matters of faith The word of God is the cheife and highest rule of faith for as learned Chamier writes The word of God is God speaking therefore look what is the authoritie of God speaking the same is of the word of God and therefore above Angels And by the way I desire the Reader to observe against Hagiomastix who makes such a do of infallibilitie that not whatsoever is infallible is the supreme rule of faith for that is a grand mistake to make every thing that is infallible the ground of beleeving or the cheife rule of it but this is the ground of being the supreme Rule of faith that it be summae suaeque authoritatis of supreme authoritie of it selfe and not from another which is apparent because Angels are infallible the Apostles also were ex particulari assistutia Spiritus and yet neither of them are nor have been the supreme Rule of the Church This Paul hath taught us in Gal. 1. 8. how Apostles and Angels are to be anathematized if they bring any other Gospel But these things are unworthy to be affirmed of the Rule of faith and especially of the supreme Rule which ought not to be so resembled to any thing that by that it should be corrected and ordered for then it ceases to be a Rule but rather that by the Rule especially the highest all things else are to be judged wherefore besides infallibilitie there is something else necessary to a thing that it should become a Rule namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it be of cheife and of its owne Authoritie not of a subordinate and borrowed Authoritie from another but whoever would be further satisfied in this point let him read learned Chamier 6. Then Gods owne voice from heaven the Apostle Peter tels us 2 Pet. 1. 17 18 19. of that voice of God from heaven which came to Jesus Christ This is my beloved Son in whom I am well pleased which Peter Iames Iob◠heard when they were with Christ in the holy mount Matth. 17. 5 6. and yet Peter speaking of the Scriptures and comparing them with this voice from the excellent glory writes thus We have also a more sure word of prophecie whereunto you doe well that you take heed as unto a light that shineth in a darke place until the day dawne and the day starre arise in your hearts upon which words Interpreters on the Place and other learned men show however that voice from heaven being from God as the written Prophecies were was in it selfe as sure yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken either for a most lure or very sure word a comparative for a superlative so used in other places of Scripture so setting forth to us the Scriptures being founded on the firmest and greaest authoritie or more sure or more firme So the word in the Greek properly signifies to the Christian Jewes to whom the Epistle was written which by long use and experience were more setled in their hearts and so sooner beleeved then the voice from heaven although that were sure also Christ in Joh. 5. from verse 31. to the 40. speaking of the many Testimonies concerning him as his own Johus testimony the Testimony of his works instances in the voice from heaven witnessing to him Matth. 3. 17. 17. Matth. 5. and then Christ goes to the Scriptures as the highest and cheifest Search the Scriptures for in them you thinke you have eternal life and they are they which testifie of me wee may observe the gradation of the witnesses Christs works greater then the Testimony of John the Fathers witnessing from heaven above that of his workes and the Scriptures testifying of him the last and greatest of all and for a conclusion of this Gods speaking to his Church under the new Testament especially since the Canon was sealed and confirmed as Divines speake that is by his Sonne making known the whole Evangelical Doctrine and Will of God concerning mans salvation is by the holy Ghost preferred far before the divers manners and wayes of Gods making known his will before as that of dreams visions Vrim and Thummim voice from heaven Angels c as is evident by Heb. 1. 1 2 3. compared with the second of Heb. 1. 2 3 4. In a word they who are so wicked to wrest and pervert manifest plaine places of Scripture would not if they had lived in those dayes have rested satisfied in the Sentences of the high Priest by Vrim in one comming from the dead in the Doctrine of an Apostle or Angel or in a voice from heaven but would have made cavils and sound pretences to have eluded and evaded all or any of those as well as the Scriptures in all which I might give particular instances but for present I shall instance only in the voice from heaven of which voice from heaven John 12. 28 29 30. though it was so plain and distinct testifying Christ to be sent of God and the Messiah yet t is perverted and misinterpreted as much as the Scriptures of which voice from heaven how perverted I referre the Reader to learned Rollock Calvin and other Interpreters on that place of Scripture and so much for this seventh Answer Eightly Supposing all Hagiomastix saith in page 46. 47. and 130 to be true that that sentence of the Priest or Iudge against which hee that would doe presumptuously was to be put to death was only a sentence upon enquiry by Vrim and Thummim and that the Iewes opportunitie of immediatenesse of consultation with the mouth of God himselfe was a cleer reason why that old Testament Law for putting of false Prophets c to death was given to them yet it followes not these Laws cannot be in force now unlesse that can be made apparence to have been the only reason and ground of the Magistrates punishing for if there were other reasons as well under the old Testament of those Lawes and that by God formally and particularly declared and expressed as t is evident there were and I have proved page 70. 76. and divers other pages of this Treatise then they being in force still the Lawes bind though one particular reason or more proper to that time bee ceased I might instance in many morall things commanded under the old Testament that unquestionably I suppose in Master Goodwins judgement are in force under the new of which among other reasons given there was some one particular reason proper to the Iewes that holds not now but for this I refer the Reader to page 83. of this Book and to put an end to these eight Answers to the sixth evasion of Hagiomastix page 46. 47 130 I shall only mind him
but as they are Magistrates so that 't is their part to care by their authority that the Sabbath be sanctified that is that Religion bee preserved and the exercises of piety take place in their Countries and Territories and further know what the office of a Magistrate is in matters of Religion both in respect of persons and things and that in the severall particulars let him read learned Zanchius on the fourth Commandement particularly in these pages 651 652. 659 660. and especiaâ—ly 788 789 c. the fifth Common Place De Officiâ— Principum in Religione of the office of Princes in Religion And therefore seeing Magistrates have the care of Religion and Gods worship committed to them being by God appointed to be keepers of the first Table as well as the second among other particulars laid down in the word and branched out by Divines wherein the Magistrates power in matters of Religion stands this must needs be one a power of suppressing false Religions and Heresies and punishing those who by all wayes and meanes go about to destroy the true If the Magistrate be Custos primâ— Tabula he is also Vindex primae Tabulae If the Magistrate have a power of commanding the true and using coâ—rcive meanes to bring his people to it then sure he hath of hindring the false as he that by Law hath the power of keeping the peace hath a power also of suppressing tumults riots râ—uâ—s and the reason is manifest because the one cannot be kept without the other the Physitian who hath a power given him over bodies for their health hath a power over sicknesses corrupt meats poyson and all that would destroy the health and life He who hath the power of keeping a Garden and the precious flowers and fruits in it hath a power of plucking up weeds taking Mouls Snails and such like that would spoile all He who may justly command may justly punish and he that may lawfully punish may certainly command All learning will tell us that contraries be consequent to contraries If Magistrates may lawfully command and establish that which is good then they may forbid and abolish the contrary evill of which see more in Bilsons Difference between Christian subjection and unchristian Rebellion part 2. p. 278 279. And therefore we see Josiah and other Princes who established the true Religion by their kingly authority caused the people to stand to it removed and punished also all persons and wayes contrary thereunto Hence I conceive t is that maxime is generally received among Divines Magistratus est Custos ac vindex utriusque Tabulae the Magistrate is the Revenger of both Tables as well as the Keeper 16. THESIS Magistrates qua Magistrates by vertue of their office as Magistrates simply every of them though Turks Heathen and wicked as well as Christian and Orthodox have an authority right power from God Jure divino in matters of Religion to command for God and his Honor and to forbid and suppresse the contrary The Magistrate in generall being by his proper place the Minister of God Rom. 13. Gods vicegerent governing men in the roome of God even so far as his power and jurisdiction extends is bound to care in matters of Religion As now Parents qua Parents have by the morall law of God a power and a duty lying upon them to command their children to good and to forbid evill and have a rod given into their hands to those ends although being Heathens or wicked for the present they know not or will not exercise it in teaching and bringing them up in the Christian Religion and fear of God So is with Magistrates the Authority and right every of them hath by being a Magistrate who by his place is for the punishment of evill doers and the praise of them that doe well however to the due and right exercise of this a good will and true knowledge out of the word of God may be required Zanehius in his Mâ—scellaniet de Magistratu 167. 169. and De Ecclesiâ— militantis Gubernatione cap. 26. pag. 553 554. showes that every Magistrate as well wicked as godly not Christian as Christian hath this power and so doth Spalatensis in his sixth Book fifth chapter De Republica Ecclesiastica but for the better understanding of it I shall lay downe this twofold distinction First that Heathen Princes so farre as the light of nature teaches them and right Reason are to make Lawes in matters of Religion and whereas the * light of nature leads on straight to the knowledge of one God and Supreme Deity and dictates this God to be just holy good perfect c. and to bee worshipped with reverence they should command so farre remove Idolatry the worship of birds four-footed beasts and creeping things promote the worship of the true God punish blasphemies and wicked opinions contrary to the nature of God and that out of their proper office of being Princes as the immediate Ministers and Vicegerents of God on earth Hence we read in many Writers as Plutarch Aristotle Plato and others that Heathen Princes have made Lawes for God and his worship and have punished Atheists Epicures Blasphemers and Sacrilegious persons and as any of them have come to more knowledge of God and Religion by any extraordinary work of Gods providence or by living among them of the true Religion as the Jews before Christs time and Christians since though not fully converted yet still according to their knowledge and means they were bound and many of them have gone on in promoting the true Religion and forbidding the contrary as the King of Niniveh Darius Nebuchadonezor and Aurelianus at the request of the Church punishing Paulus Samosetenus the Heretick But now if beside the light of nature and dictamen of naturall reason Princes have the light of faith the knowledge of Christ and the Scriptures of Heathens come to be Christians or being borne in Christian Common-wealths have from their child hood beene brought up in the faith of Christ then also out of their kingly office they should throw downe all things contrary to faith and the true worship of Christ and positively by outward acts promote and command the outward worship of God have a care of the Ecclesiasticall Discipline and of all the parts of Religion that they may be preserved Of which the Reader may be further satisfied in the writings of that learned man Marcus Antonius de Dominis Archbish of Spalato Secondly though the care of Religion belongs to al Princes yet in a speciall manner upon speciall obligations the Christian â—aith belongs to Christian Magistrates and Princes whom God hath given to be nursing Fathers and nursing Mothers these have not only a remote power but the next power which they may bring into act by reason of the knowledge of Christ and many helps and this many Reformed Divines affert of the Christian Magistrate in the handling of this question of the
there is a Hell and eternall Death for all wicked impenâ—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 â—ternal that hee is one in three persons c may infallibly know such Opinions are not the sacred Truths of God and the câ—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 infallibâ—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
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 Eccleâ—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 veâ—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 Indigâ—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
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 asseâ—â—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 wâ—â—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 Aâ—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
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 Coâ—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 piouâ— 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 certâ—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
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 t is to refute your evasion yet King David foreseeing in Spirit that Heathen Kings would â—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 yeâ— 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 â—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 Apostaâ—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 firmâ— 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 Poliâ—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 onely adde this viz. that Zeppâ—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 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 T is a frequent thing in the Prophets when they prophecie of Christs Kingdome to proclaime War to Idols and Images as in Micah 2 I will cause the Prophets to passe out of the Land he denounces destruction to the Prophets which is to be understood of false Teachers 3. I wil cause the uncleane Spirit to passe out of the Land that is all the workes of the Devil the uncleane Spirit often so called by which he withdrawes men from the true worship of God Upon which words Gualther writes The Prophet having spoken in the 1. v. of a full and absolute washing by Christs bloud both from original sin and the corruption of our nature under the name of uncleannesse and all actuall sins thoughts words and deeds under the name of sinne least any from hence should conceive a hope of carnall liberty and impunity he showeth this effect of the grace of Christ is yet to proceed further that by him also shall be taken out of the way from the midst of the Church whatsoever is against the true Religion and Word of God Zach. 14 20 21. In that day shall there be upon the bridles of the horses Holinesse unto the Lord and the pots in the Lords house shall be like the bowles before the Altar c. On which verses Gualter writes the summary meaning of all to be this That in those days of the Gospel all things shall be turned to the worship of God even those things which before have beene imployed to prophane uses and against him Now then there shall not be Holinesse unto the Lord written only on the forehead of the Priests but it shall appear eminently on the bridles of the horses And Horses are particularly instanced in Horses being in a special manner serviceable for War the horse is prepared for the battel saith Solomon to show that the Warrs under the Gospell should not be prophane and wicked such as are made by ambitious and covetous persons but such by which the worship and Church of God may be defended against wicked enemies by those whom God hath appointed nursing Fathers of his Church And such Warrs in times past Constantine made against Maxentius and Licinius and Theodosius against Eugenius and Arbogastus And for those words in that day there shall be no more the Canaanite in the House of the Lord of Hosts he showâ—s Canaanite signifies Merchant and that the Prophet speaks of those who sell and make merchandise of holy things as the false Teachers in Peter who made merchandise of the people These are to be driven away far from the Church because they both corrupt the worship of God subvert the faith of the simple and make void the merit of Christ these Christ sets not upon only with words or with denouncing woes but with a whip made of small cords as impudent greedy dogs he câ—sts out of the Temple with publick disgrace By the Canaanite or Merchant in this place the Prophet seems to have a special relation to the abuse of merchandizing and selling which was used in the Temple Matth. 21. 12. 2. John 15. Malach. 3. 2 3 4 5 the Prophet in this chapter prophecying of Christs comming into the world least men in his comming should pâ—â—â—â—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 Oracleâ— 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 Thâ—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 Seducerâ— then against corrupt manners Neither can it be put off by saying that under the new Testament Christ hath brought Libertie a part whereof is the Toleration of Heresies c for the Apostle in Gal. 5. 1. where he exhorts Christians to stand fast in the Libertie wherewith Christ hath made them free expresly declares verse 13. this Libertie is not to be used for an occasion to the flesh which it must needs be if this Libertie were a Libertie of Heresies heresies being named in the same chapter a worke of the flesh verse 19. 20. Master Cartwright writing of certaine judiciall Lawes that cannot be changed as of putting to death a contemptuous Blasphemer and stubborne Idolater speaks thus of this pretended Ground of Christs comming As for that they alledge the cause of this Libertie now they are not to be put to death by reason of the comming of our Saviour Christ and his passion t is a weak one and injurious unto the comming and death of Christ for he appeared that he might destroy the workes of the Devil this makes our Saviour Christ to build againe that Kingdome of sin which he hath destroyed For when in common reason and by the manifest word of God the Lord giveth this blessing unto the punishment of such greivous offenders by death that
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 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 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 t is 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 peâ—uliarly And so much for the 18. Thesis THESIS 19. Besides all the old Testament proofes both of commands and approved examples before the Law and under the Law before the Captivitie of Babylon and after for the Magistrates coercive power in the matters of the first Table laid down in this Treatise together with Answers to all the evasions brought against such commands and examples as also to that of proofs out of the old Testament I desire the Reader to consider this Thesis that place of Scripture speaking of the days of the new Testament and what should be then done approves of and commends this power of the Magistrate as among other these three places of Scripture Psal 2. 10 11 12. Esay 49. 23. Zach. 13. 2 3. That the second Psalme is a Prophecie of the dayes of the Gospel after Christs comming into the world is clearely demonstrated by Act. 4. 24 25 26 27. where by Peter and John t is applyed to those times In which Psalme King David foreseeing in Spirit that Heathen Kings would hand 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 t is to be observed in that second Psalme that Kings and Judges quatomes tales are to serve the Lord and kisse the Son Upon which words Austin writes thus All men ought to serve God in one sort by common condition as men in another sort by severall gifts and offices by the which some doe this some doe that no private persons could command Idols to be punished cleane from among mert which was so long before prophecied Therfore Kings Besides their dutie to serve God common with all other men have in that they be Kings how to serve the Lord in such sort as none can doe which are not Kings For in this Kings in respect they be Kings serve the Lord as God by David warneth them if in their Kingdomes they command that which is good and prohibite that which is evill not in Civil affairs only but in matters also concerning divine Religion That Esay 49. 23. is a Prophecie to the Gentiles under the new Testament as is evident by verse 22. Behold I will lift up my hand to the Gentiles and Kings shall be thy nursing Fathers c now they could not be cald the nurses of the Church if they had no care of Religion but those of whom this prophecie was meant and in whom fulfilled did care for Religion did care for the Faith as Constantine
Gratian Theodosius and others who by publick Edicts did prohibit false Doctrines and did command all throughout the whole Empire to embrace the true Faith t is confessed by Master Burroughs himselfe The protection of their Civil peace is not sufficient to give them such a denomination of nursing Fathers and Mothers Upon which place Bâ—lson writes thus with this endeavour of Christian Princes God comforteth his Church by the mouth of Esay Kings shall be thy nursing Fathers c what Esay saith Princes shal do that I conclude Princes must doe because God would not promise they should usurpe another mans office but discharge their owne If you take the milke of Princes for temporall honours Lands and goods the â—ery Children will laugh you to scorne The Church of Christ is no wanton Church She lusteth for no worldly wealth which is rather harmful poison then wholesome food Gods provision for her is spiritual not carnall her delights are not outward in flesh but inward in grace The Prophet good man had no leasure to thinke on yoâ— farms demeans and Revenues no remedy you must needs yeeld us that Christian Princes in respect of their office not of their riches have received an expresse commandement from God to show themselves Nurses to his Church Now Nurses by nature must provide for their infants and defend them from danger ergo Kings and Queens in the new Testament are bound to tender the Church of Christ and by their princely power and publick Laws to defend the same from infection of Heresies invasions of Scismes and all other apparent corruptions of faith and good manners Zach. 13. 2 3. is a prophecie of the times and dayes of the Gospel as the context is cleare and is confessed by some Patrons of Toleration though put off and evaded that t is allegorical and figurative and meant of some one particular time only under the Gospel with other such like as the Posteript to Hagiomastix writes page 21. 22. all which evasions I had thought at this time to have fully taken of and to have cleared this text by many passages and Phrases in the context besides severall reasons that it must needs be understood literally and of all times under the Gospel but the troubles of the times call me of from my intended thoughts and preparations in this kind and shall reserve them if God will for a second part only I shall adde that divers learned Interpreters ancient and moderne as Theodoret Calvin and others hold the Prophet here alludes to Deut. 13. where God required such strictnesse in maintaining pure Doctrine that the Father should rise up against the Sonne whom he begat God would have all the godly to burne with such a zeal of defending the true worship of God and Pietie that no affinitie nor consanguinitie nor any other carnall respect should prevail to hinder the requiring of punishment upon their neerest friends in cases of violating the worship of God and corrupting sound Doctrine This was the Prescript of the Law But whereas for a time Religion had beene neglected yea troden under foot Zacharie saith that when the faithfull should repent they should bee endowed with such a desire of true Pietie as neither Father nor Mother should suffer wicked errors in their Sons And here t is to be observed that this zeale is approved of under the Kingdome of Christ for Zacharie does not here restraine this Doctrine to the time of the Law but showes what shall be when Christ is come namely that then again that zeale shall burne in the hearts of all the godly which was almost extinct It followes therefore this Law was not given only to the Jewes as many fanatical men imagine who would have a leave of disturbing the world but that this Law extends to us also Musculus speaking of things appertaining to the Classis of morall commands shows that many things in the Prophets writings belong thereunto and he gives this reason That in most things they were Interpreters of the Mosaicall Law And therefore Zacharie does here inter â—â—t that Law in Deut. 13. concerning false Prophets and Seducers to be in force under the Gospel The Prophets in their writings doe interpret and explaine Moses writings as the Books of Moses doe the Decalogue written by God in two Tables of stone and delivered unto Moses Deut. 5. 22. That in Deut. 13. is to be compared with this Zach. 13. 3. where we find the same things almost the same words used in a Prophecie of the times of the Gospel the meaning of which is not that his Father or Mother should presently run a Knife into him but that though they begat him yet they should be the means to bring him unto condigne punishment even the taking away of his life and so Master Cartwright speaking of this prophecie writes thus No power is given to one private man to kill another nor for the Private man to kill his children but this manner of speech is grounded on Deut 17. 7. where t is proved the Witnesse who accused should throw the first stone against the convicted persons ergo they ascribe the killing of the guilty person as belonging to the duty of the Accuser THESIS 20. In the Scriptures of the new Test there are clear grounds full proofes that Hereticks and false Teachers corrupters of Religion deserve to be punished corporally as well as spiritualy by excommunication and that Magistrates ought to punish in cases of Idolatry Heresie and such like as well as for transgressions against the second Table Now among many I shall lay down these following 1. That Christ and his Apostles being accused before Magistrates about matters of Religion as blasphemy being against the Law of Moses and such like they never pleaded for themselves that it was not lawfull to punish any man for matters of Religion but they defended their causes that they had not taught any thing against the word of God and the Law of Moses were not guilty of Blasphemy or Heresie so that they granted the major proposition namely that is was lawful for the Magistrate to punish Hereticks who taught against the Word of God but they denied the minor that they were Hereticks For out of the word of God they showed they were not Hereticks in that they taught nothing against the Word of God yea nothing but what had a proof in the Word of God But of this the Reader may see more in Zanchits Miscellanies De Magistratu page 173. 2. Christ in John 2. 14 15 16. made a scourge and drove out of the Temple those that made his Fathers house a house of merchandise which now false Teachers are said to doe 2 Pet. 2. 3. and t is the more observable that Christ who let the woman taken in adultery go away and did not punish her that would not divide an inheritance because his Kingdome was not of this world yet in the matter of his Fathers house did exercise
coercive power with a high hand scourging and driving out of the Temple those that sold Oxen c. and this he is said to doe out of zeale the zeale of thine House hath eaten me up and though this be not recorded for Ministers to use a materiall whip yet certainly this was an act of righteousnesse that should have been done by the Magistrates of that time it had been a glorious action if they had done it and however there might be something heroical in it yet doubtlesse t is an act of righteousnesse and zeal that ought to be done by some in their ordinary calling viz. by Magistrates 3. Rom. 13. 4. Magistrates beare not the sword in vaiue for them that doe evill and they are revengers to execute wrath upon them that doe evill Now Blasphemers Hereticks false Teachers doe evill and are evill workers Phil. 3. 2. 2 Epistle of John v. 11. Revel 2. 2. and non distinguendum est ubi Scriptura non distinguit upon which place Master Bilson writes thus 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 and 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 4. 1 Cor. 12. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle showes us that when Christian Magistrates were wanting besides miracles gifts of healing c. Christ gave a speciall gift to the Church of restraining Seducers and obstinate Hereticks by corporall punishment There were some that had a speciall gift of coercing ungodly men this Paul exercised upon Elymâ—n the false Prophet and Seducer Acts 13. 11. upon which place Peter Martyr writes fully The Church then had not the Sword of the Magistrate by which offences might be restrained therefore a power was given of punishing them corporally The best Interpreters Ancient and Modern as Chrysostome Oecumenius Calvin Beza Peter Martyr Pareus and divers others doe understand by Powers those who had such a Gift upon which place I intended to have insisted largely by comparing other Scriptures with it and to have demonstrated from it the necessity and lawfulnesse of a power of punishing corporally obstinate Hereticks and Seducers but I must take off 5. Gal. 5. 12. Paul wishes that false Teachers and troublers of the Church were cut off which place I intended to have enlarged upon to prove it meant of bodily cutting off but cannot now 6. 1 Tim. 2. 2. Paul showes Kings and those that are in Authoritie are to be prayed for that we may lead a quiet and a peaceable life in all godlinesse and honesty in all godlinesse as well as honesty This is the end of prayers to be made for Magistrates Now that which is the end of Prayers poured out for Magistrates ought to be the end propounded by the Magistrate in his duty but the Apostle commands prayers to be made for Magistrates for that end ergo it lyes upon the Magistrate to see to it of which the Reader may see more in Meisner Polit. de Magistratu and t is confessed by Master Thomas Goodwin in his Returne of Prayers this was a command to pray that God would give Christian Magistrates to the Church the Answer of which was in giving Constantine a Christian Emperor who as the Ecclesiastical Histories show did by Lawes and Edicts command the Christian Religion as also establish the â—icenâ— Creed touching the Faith of one Substance banishing by his Edict Arius and his adherentâ— 7. Revel 17 16. John prophecies and speaks of it as an acceptable work to God for Christian Kings and States by their Civil temporal power to destroy the Romish Religion Now if the Romish Seducers and corrupters of Religion upon that ground cald the Whore may be punished by Civil Magistrates and dealt with by other weapons then preaching admonition excommunication then such as are certinly worse then they as Antiâ—rinitariaâ—s Socâ—nians Libertins may be also by Magistrates restrained Master Robinson writing against the Anabaptists one Helwisse who interprets this place of Spirituall weapons answers him this is a prophecie of Kings and Magistrates whose weapons and power are other besides that of prayers which is common to all Christians t is spoken what they shal doe as Kings Besides t is contrary to the cleare meaning of the Holy-Ghost which is that Kings should first use their Civill power for the Beast and Whore and after against them to their destruction they shall give their power to the Lamb as they before gave it against the Lamb Now we know they used their Civil power under Poperie as a means by which to suppresse the true Religion and therefore Princes and States shall establish the true by that means and destroy the false of which I had thought to have enlarged further as also upon the other New Testament quotations to have answered the evasions brought against them especially of Hagiomastix against Rom. 13. 4. and to have proved it cannot be restrained only against evils of the Second Table but is to be understood of evil against the First but I must reserve these things and divers more to another opportunitie and for a Second Part. If God wil. To God only wise be glory through Jesus Christ Amen FINIS GOod Reader among many other Errata of the Presse upon running over the Book in hast since printed not having time to read and weigh every page much lesse sentence or line I finde these following ERRATA PAge 32 line 12 after ought to be r. also punished p. 30. l. 13 for they r. these p. 33 l. 28 r. four and five fold p. 55 l. 4. for latter r. letter The figures of the pages which should be 56 57 58 59 60 61 62 63 64. are misprinted p. 64. l. 6. for mens r. means p. 78. l. 23. for others r. other Divines p. 167. l. 12. after put r. upon and. Margin Notes p. 14. for diga r. digna p. 61. for Egyptis r. Egyptii bones r. boves p. 130. r. c. 9 quae 4. p. 189. for equas r. equus p. 214. r. praceptorum for Prophetam r. Prophetarum for plâ—nisquâ— r. plerisque p. 216. r. after peccata r. coercerentur Numb 33. 52 5. â— King 20. 42. Revel 2. 20. * Aug. contra Petil. l. 2. c. 83. Noli dicere inquit Petiliano Augustinus Absit absit à conscientia nostra ut ad nostram fidem aliquem compellamus facitis enim ubi potestis ubi autem non facitis non potâ—stis sive legum sive invidiae timâ—re sive resistentium multitudine * Luther epist ad Wences Lin cum Christus meus vivit regnat ego vivam regnabo ☞ ☞ * Zanch. in quartum praceptum Chemnitii loci Commun De lege Dei in quartum praecept * Vide Master Cheynels
Gerard. Tom. 1. de Scriptura h Baron Apodix Cathol Tract prim Caput 1 2. Tract 7. cap. 3. i Macc. loc commun de Script Author Perspicuit Interpret k Will. Synops The first generall controv concerning the Scriptures l Spanhem Thes de Script contra Anabaptist m Cloppenburg Disput de can Theolog. Cloppen Gangraen Anabapt de Scriptura sacra Verbo Deo interuo * Whitak Contro prim De Scripturae perspicuit quaest 4. Omniae quae sunt ad salutem necessaria apertis verbis in Scripturis proponi Daven De Judice ac norma pag. 9. In omni controversia de doctrina fidei aut praeceptis morum ad salutis necessariis spiritum sanctum tam perspicue judicasse per scripturas ut omnes intelligant ejus sententiam quibus aures oculi spirituales non desunt Verbi causa de vera Christi incarnatione sententiam de finitivameamque planam evidentem tulit spiritus sanctus verbum caro factum John 1. 14. Willets first generall controversie quaest 5. Whites way to the true Church pag. 31. The Jesuite can name no one necessary Article of our Faith but the Word teacheth it as plaine as himself can as that there is one God three persons a generall refurrection and judgement that Jesus is the Saviour of mankind c. Rivet Cathol Orthod Tract Prim. quaest 6. Cloppenburg Disput de Scriptura Macco Disput 7. de Perspicuitate Scripturae Ames Bellar. Enervat Tom. 1. De verbo Dei cap. 4. de Scripturae perspicuitate omnia illa quae sunt intellectu necessaria ad salutem apertissimè in Scripturis proponi * Spiritus sanctus non est Scepticus nec dubia aut opiniones in cordibus nostris scripsit sed assertiones ipsa vita omni experientia certiores ac firmiores Lutherus * Davenant De Judice ac norma fidei cap. 3. cap. 14. * page 4. 5. * The generall Councell of Nice condemned the Opinion of Arrius the generall Councell of Constantinople condemned the Heresie of Macedonius the generall Councell of Chalcedon the Heresie of Eutyches a Synod at Ancyra and others in Asia condemned the Heretick Montanus * Cap. 18. Aliud est posse errare aliud de facto errare Possunt errare privati quilibet Pastores particularia etiam quaelibet concilia non tamen idcirco intolerabilem errorem admittunt quâ—â—ies populâ— sibi subdito aliquid ex verbâ— divino deductum tanquam articulum fidei credendam proponunt * Qui autem ab infallibili veritate dirigitur in judicando is judicat infallibiliter illi etiam constat illud esse verum quod ex verbâ— did cit utcunque non gaudeat judicio â—â—fallibili * Posse alia legitima Conciâ—â— semiliter asserâ—re decreta sua esse dâ—â—rata Spiritus sancti si huic Concilio similia fuerint si eandem reâ—ulam servaverint quam in hoc Concilio servarunt secuti sunt Apostoli Si enim nihil nisi ex Scriptur is statuerint definierint quod in hoc Concilio factum est si omnes Quaestiones ad Scripturas examinaverint Scripturae vocom la omnibus fuis decretis secuti fuerint tum possunt asserere Spiritum sanctum sit decrevisse Contro 3 Quaest. 6. * Nos vero facile concedimus Concilia legitima quoad id quod requiritur intrinsecus id est concilia vere fine fuco fallacia congregata in nomine Christi non posse errare in iis quae sunt alicujus momenti Nam nos quidem fatemur ultro multa concilia non errasse imo fatemur concilia legitima quomodo illud a nobis supra explicatum est hoc est vere congregata in Deinomine non errareiâ— rebus necessariiâ— Cam Praelect De Eccles p. 289 293 * Baron Apodix Cathol Tractat. 5. De Authoritat Eccles cap. 17. Non 〈◊〉 simpliciter absolute id quod Parisienses de Conciliorum infallibilitate docent Pie enim probabiliter credi potest Concilia vera generalia legitima hoc est legitime convocata procedentia ita gubernari dirigi à Spiritu S. ut non errent in dogmatibus fundamentalibâ—â— Dico hoc credi posse quia certo constat talia concilia nunquam hactenus errasse in dogmatibus fundamentalibus Vide ibi plura * Praelect de Ecclesia pag. 292 293. Deinde in concilio si adsint viri pii docti aperiunt quae fuerunt clausa mutua◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod non aeque facile possit prae stari à singulia seorsim Id expectamus ut iâ— Concilo in Conventu doctorum piorum virorum proferantur argumenta veritatis quae antea ignota fuere Praelect de Eccles Tract de Infaâ—â—â—b Eccl. Quoties aliquid decretum est a caetu quodam hominum qui in aliqua authoritateconstituti sunt in Ecclesia facit hoc ut ne temere non adhibita accuratat gravi observatione in rejiciatur * Pius Ecclesiae filius non perperam ei insilit sed ab ea reverentiali quodam pudore percussus abscedit Walensis Tom. 5. lib. 2. cap. 27. * Tene certum relinque incertum * Willets Synops First General Contro of the Script Quest 6. 2. part of the question Rivet Cathol Orthod Tract 1. quaest 8. * Hom. 3. de Laz Maldonate in Mat. 7. 22 23. a August de Vnitat Eccles cap. 16. Tract 3. in John Evang say not these things are so because such a one did such and such miracles but let theÌ„ prove their Church by the Canonicall books of the Scripture and by nothing els these are the demonstration of our cause these are our foundation these are our grounds upon which we build b Whitak Contro 2. quaest 5. c. 12. c Camer praelect de Eccl. p. 255 256. d Rivet Cath. Orthod Tract 2. quaest 7. p. 372 373. e Ames Bellar. enervat De notis Ecclesiae f Willets Synops 2. Gener. Controv. concerning the Church quaest 〈◊〉 Of the power of working miracles g Whites way to the 〈◊〉 Church pag. 62 63. h Gâ—rad de Eccles Sect. 11. from p. 448 to 467. * Maldon comment in luc 16. v. 30. * Paâ—strat Cathel de Canon summa Regul Fid. Neque enim quicquid est infallibile estregula summa fidei quiae Angeli sunt infallibiles Apostoli etiam fuerunt infallibiles ex particulari assistentiae Spiritus tamen neutri sunt aut fuerunt Ecclesiae summa regula Hoc nor Paulus docuit Gal. 1. 8. Aâ— haec indignae sunt quae dicantur de regula fidei praesertim summa regula quae nulli rei itae comparari debet ut indâ— coerceatur alias desinit esse regula Sed potius ut inde sint omniae judicanda Quare praeter infallibilitatem aliud quid dam necessarium est ut fiat regula nimirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc autem est ut summae sit suaeque authoritatis