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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A83437	The casting down of the last and strongest hold of Satan. Or, A treatise against toleration and pretended liberty of conscience: wherein by Scripture, sound reason, fathers, schoolmen, casuists, Protestant divines of all nations, confessions of faith of the Reformed Churches, ecclesiastical histories, and constant practice of the most pious and wisest emperours, princes, states, the best writers of politicks, the experience of all ages; yea, by divers principles, testimonies and proceedings of sectaries themselves, as Donatists, Anabaptists, Brownists, Independents, the unlawfulnesse and mischeif [sic] in Christian commonwealths and kingdoms both of a vniversal toleration of all religions and consciences, and of a limited and bounded of some sects only, are clearly proved and demonstrated, with all the materiall grounds and reasons brought for such tolerations fully answered. / By Thomas Edvvards, Minister of the Gospel. The first part.; Casting down of the last and strongest hold of Satan. Part 1	Edwards, Thomas, 1599-1647.	1647 (1647)	Wing E225; Thomason E394_6; ESTC R201621	211,214	231

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

stated the question of Toleration and Liberty of Conscience and laid down many Particulars usefull and necessary to bee known as giving understanding and light into the nature of this Controversie I now come as to the proving of a Toleration in it self of Blasphemies Heresies Errors Schisms unlawfull so of showing the Christian Magistrates Power and Warrant yea necessity that is laid upon him of hindring and suppressing all false wayes and worships and of promoting and commanding by his Authority with all his subjects the true Religion and Faith and this I shall do by laying down divers Theses and Positions one following upon another and each going further and rising higher then the other and the method I propound to follow in this Tractate shall be that of the Title page of this Book First by Scripture Secondly by sound Reasons Thirdly by Fathers Fourthly Councels and so as it there followes setting down upon all those Heads by way of Theses the proofs of the points in hand though upon some more some fewer as the nature of the things may require and I shall judge needfull and convenient CHAP. I. The Theses grounded on expresse Scriptures proving the sinfulnesse and wickednesse of Tolerations and the Magistrates duty with●● his Territories to suppresse Blasphemies Errors Heresies Schisms 1. THESIS AS there is but one God one Lord Christ one Spirit one Heaven so there is but one Faith and that once delivered to the Saints one Truth one Gospel and one Way the Scripture every where speaking of these in the ●ingular number as of one not as of many never calling them Faiths Truths Gospels Wayes but the Faith she Gospel the Truth the way of Truth the good old way one way the right way the way of righteousnesse and such like whereas falshood and error is manifold the Scripture speaking of false wayes 〈…〉 of Antichrists as many Falsum est multiplex verum autem 〈…〉 sibi per 〈◊〉 conforme est 2. THESIS The Scriptures of the Old and New Testament in many placeth old forth and command to aske for follow after walke in that one good way to strive and contend earnestly for that one Faith to hold fast the truth to serve God only and on the contrary reproves prohibits condemns turning afide to the right hand or to the left or halting between two or more Religions and Worships hence those complaints 1 Kin. 18. 21. of the people halting between two opinions between God and Baal of fearing the Lord and serving their owne Gods after the manner of the Nations 2 King 17. vers 33. 41. of worshipping and swearing by the Lord and by Malcham Zeph. 1. 5. and those prohibitions of not letting cattell gender with a diverse kind of not sowing fields with mingled seed of not wearing garments mingled of linned and wollen of not sowing of Vineyards of divers seeds and of not ploughing with an Oxe and an Asse together Levit. 19. 19. Deut. 22. 9 10. 3. THESIS God both foretels and promises in his word and that more particularly of the dayes of the Gospel to give one heart and one way to his people and as there shall be one Lord so his name shall be one and that they shall all call upon the name of the Lord to serve him with one consent Jer. 32. 39. Ezek. 11. 19. Zeph. 3. 9. Zach. 14. 9. Christ praies earnestly to his Father for beleevers that they all may be one and that they may be perfect in one John 17 21 22 23. and there are many exhortations to Christians to be of one mind and of the same mind in the Lord to be of one accord of one mind all to speak the same thing that there be no Schisms among them but that they be perfectly joyned together in the same mind and in the same judgement and that they keep the unity of the Spirit in the bond of peace 2 Cor. 13. 11. Philip. 2. 2. Philip. 4. 2. 1 Cor. 1. 10. Ephes 4. 3. Now what God hath promised and foretold what Christ hath prayed for in a speciall manner what the Apostles in their Epistles have so pathetically intreated and exhorted to that Christians should especially labour after and all the meane tending thereunto which the desiring and granting of a Toleration of all wayes or many wayes must needs be contrary unto 4. THESIS A Toleration and sufferance but of any one or two false ways and worships fights directly against these and many such like places of Scripture For we can do nothing against the truth but for the truth 2 Cor. 13. 8. Buy the truth and sell it not Prov. 23. 23. be valiant for the truth strive for the faith of the Gospel Be zealous beware of false Prophets beware of dogs beware of evill workers beware of the Coucision A man that is an Heretick after the first and second admonition reject They that keep the Law contend with the wicked Pauls not giving place to false brethren no not for an houre that the truth of the Gospel might continue Paul and Barnabas having no small dissention and disputation with those who taught Circumcision If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed the Angel of Ephesus his commendation for that he could not beare them which are evill and which say they are Apostles and are not and for hating the deeds of the Nicolaitans the Angels of the Churches of Pergamus and Thyatira being threatned by Christ for suffering them that held the Doctrine of Balaam the Doctrine of the Nicolaitans and that woman Jez abel which called her selfe a Prophetesse to teach and to seduce his servants 5. THESIS Whereas a particular partiall Toleration offends against many particular places of Scripture a Vniversall Toleration is against all Scripture goes against the whole current scope and sense of Scripture both in the Old and New Testament both in matters of Faith and Manners both in the generall rules and commands and the particular and that both in personall actions and in all Relations to others The sum of the Scriptures is Faith and good life and the end of the severall states appointed by God both Politicall Ecclesiasticall and Oeconomicall are to maintain and continue these Now a generall Toleration of all Religions and consciences is diametically opposite to all these against the whole will of God overthrowing all that God in the Scripture expresses of sins duties and relations I would have any thing in the Scripture named in point of faith holinesse in the relations of Magistrates Ministers Governours of Families which this Toleration some way or other does not make void Other Errors and Heresies as Arrianisme Anabaptisme c. do not offend against all Scripture but against such and such places but this generall Toleration throws down all at once it overthrows the Scriptures in that it allowes a Liberty of denying the Scriptures to be the Word of God in that it

and therefore in the present case the vindicating of and promoting of the glory of God the punishing of evill doers which Blasphemers Hereticks and Scismaticks are the commanding good being Morall-practicall things of perpetuall reason and equity bind all those in authority and government according to their places though they be no Types nor extraordinary persons Fifthly if this evasion of the kings of Israel and Iudah about Typicalnesse be good by the same reason it may hold against Magistrates punishing under the Gospel for matters of the second Table murther adultery c. for may not the Socinians and Anabaptists who deny Christian Magistrates may punish capitally for murther treason c. say the same thing against all the examples of Magistrates and kings under the old Law punishing with death for such offences that they were Types and that people and Land typicall which no Magistrate nor people are now and what ever can be said upon this ground against Princes meddling in matters of Religion may as well be said against their punishing in Civill matters and Anabaptists and Socinians may as well say those Kings were Types of Christ in respect of their power over the State as over the Church and if they should affirm it how would it be disproved And the Bloudy ●Tene● pag. 209. grants that in the Land of Israel all things their civils morals and naturals were carried on in Types as well as their Spirituals and Ecclesiasticals yea by this ground what ever shall be brought out of the Old Testament to show the duty of Magistrates or the qualifications of them as that they that rule over men must be just fearing God hating covetousnesse courageous c. it may be answered that was required of those who were typicall and their people typicall but it concerns not Magistrates now and yet higher by this evasion men may reason against all instances out of the Old Testament brought from Fathers Masters to bring up their children in the feare of God c. because the first-borne such Fathers and Masters of families were typicall and their children typicall which Fathers are not under the Gospel Sixthly if this answer of typicalnesse may hold all those Kings and Princes actions and practises in other things of Morall particular duties as prayer mourning for sinne giving God thanks for deliverances c. are taken away from binding now as well as their acts of power and authority and when Ministers bring these examples of David Iosiah Hezekiah c. in such things it may be said they were Types of Christ and did them as Types of something to come the Antinomian may upon this ground answer the example of Davids praying so often and constantly and of mourning for his sinnes by saying David was a Type of Christ Seventhly by this Answer all the Scriptures of the Old Testament Moses Psalms Prophets with whatever of any duty cōmanded or sin spoken against in any of these are at once made void for it may be said the Pen-men were Types and given to a typicall people written in a typicall Land It may be said of the whole Morall Law that as Moses in his person was a Type of Christ in many particulars so in delivering the Law he shadowed Christ the Mediatour Moses being a mediator betweene God and his people in giving the Law Galat. 3. 19. the Law was delivered in the hand of a Mediator that is Moses Acts 7. 38. and therefore not binding to Christians And so it may be pretended of all things written in the Psalms Prophets and the other Books that they were viz. the Oracles of God committed to the Jewes and the Circumcision Rom. 3. 2. Rom. 9. 4. which people and Nation of Israel were typicall of the true Israel the Israel of God Galat. 6. 16. So the Land of Canaan was typicall of rest from 〈◊〉 and of true rest and the heavenly inheritance Hebr. 4. 1 2 3 8 9 10 11. vers And indeed what was not typicall some way or other in the Jewish Church and State as the first-borne the Priests Kings Prophets the Land the people their worships with many more particulars so that if this Answer stand good all the Scriptures of the Old Testament are overthrown and all Hereticks whatsoever Socinians Antinomians Familists c. may evade any Scripture brought from thence as well as the pleaders for Toleration the examples of the Kings of Israel and Judah 8ly All the actions and practises done by persons and things typicall are so farre from nothing concerning them who live under the Gospel that the Scriptures of the New Testament tell us that many things under the Old Testament were made Figures and Type● for the admonitions and example of those in like cases under the New and did teach to the uttermost as the 1 Cor. 10. from the sixth verse to the twelfth and that clause of promise in the fifth Commandement That thy dayes may be long upon the Land which the Lord thy God giveth thee is meant of the Land of Canaan a typicall Land which yet did teach Christians under the New Testament that obedience to their Parents would bring a being well with them and living long upon the earth though they had not the Land of Canaan as Ephes 6. 1 2. 3. fully showes Saint Paul also tells us Rom. 15. 4. that whatsoever things were written 〈◊〉 were written for our learning and so those Magistrates and Princes of Israel and Judah how ever they might typifie Christs Kingdome they were such Types spoken of in 1 Cor. 10. viz. examples to Christian Magistrates to teach them to do so likewise as Fathers then were to teach Fathers now to instruct their children and therefore though such an order of men as Kings in Israel might be intended to typifie Christs Kingdom yet that no way hinders but what they did as Kings in ruling and ordering of their subjects they performed as the proper works of their places common to them with other Princes without any reference to their being Types or doing them as Types God in Scripture recording all along what they did as going upon common morall grounds and speaking nothing of them in their Reformations as in a figurative typicall notion And in the close of my Answer to this evasion of the instances of the Kings of Judah I shall hint to the Reader to consider some notes of distinction between actions meerly typicall and fulfilled in the Antitype done only to represent and shadow forth what Christ was to do and mixt actions morall and typicall too or at least the actions of one who by person or order is a Type and upon search it will be found that all the notes of actions morall not meerly typicall will be found in the practises of those Ks of Judah and Israel before named As first when their practises and wayes are not barely related but commended and praised by God wheras actions meerly typical are only related and set down as

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

particulars must stil bind I shal give instances in the old and new Testament of morall and Evangelicall commands and examples that the things themselves are in force and yet many accessories acccidentals circumstantials accompanying them at such a time in such places and such a condition of the Church not binding And certainly if commands and rules confessed to bee morall and Evangelicall had such accessories accidentals circumstantials formes and manner of expressions accompanying them to which wee are not now tied though wee are to the commands and duties themselves then the commands cald judiciall in Deut. 13. 17. because consisting in judgements and matters of punishing offences may easily bee conceived upon severall reasons to have for the manner and forme of proceeding with the kinds and extent of punishments many accessories accidentals to which the Church of the new Testam is no ways bound although not free from the substance of the commands or those Iawes as containing such a Doctrine that in their generall nature and proportion of equity give us the best determination naturalis juris as Amesius speakes The Decalogue is in force and binding for the matter and substance of the commands of all Christians under the N. Testament as is confessed even by them that hold the judicial lawes totally abrogated and yet many of them plead that in divers respects and in severall particular things viz. accessories appendixes attending that time and that people the Jewes as under such considerations that law binds not us Now though the judgement of the generality of Orthodox Divines goes not along with them all their expressions about the māner of the abrogation yet al confesse that even in the Decalogue there are some things accessories accommodated to that time condition of that people the Jews which have the nature of ceremonials judicials as that clause in the preface which brought thee out of the Land of Egypt out of the house of Bondage upon which the ten commandements are inforced to the Jewes as that clause in the fifth command that thy dayes may be long upon the Land which the Lord thy God giveth thee was specially meant and had particular relation to the Land of Canaan though in the generall equity it was meant of a good and long life upon earth as is evident by Ephes 6. 3. where the Apostle changes it from dayes being long in the land which the Lord thy God giveth to this that it may be well with thee and thou maiest live long on the earth as something in the fourth commandement which that Colos 2. 16 17. showes and so some other phrases might be instanced in which bind not and yet from hence to reason against the Decalogues binding Christians under the new Testament as Hagiomastix in page 48 49. against that command in Deut. 13. and to say as he does were frivilous and absurd Now if it be so in the matter of the Decalogue then the same reason holds more in Deut. 13. The Government Discipline and order of the visible Church laid downe in the new Testament for the essentials and substantials binds all Churches to the end of the world as the Reformed Churches hold and divers Ministers of that way as Gersom Bucerus Parker Danaeus Cartwright c have written and yet they doe not hold all accessories circumstantials occasionals c of Discipline spoken of in the new Testament to bind but distinguish of things showing what 's immutable and perpetuall and what not of which the Reader may consult Parker De Politia Ecclesiastica Danaeus on the first of Timothie who showes in divers places of that Book that the fundamentals essentials and substantials of Ecclesiasticall Discipline cannot bee increased nor diminished by any new constitutions of men but for accessories and accidentals they may be diminished increased and moderated according to the various circumstances of places things persons and times For Discipline being as a comely garment fitted to things persons and times as these may be changed viz times c so Discipline also in accessories and lighter things may be altered and if out of a folish zeal of observing all things practised in the Apostles times men will imitate all things then done without considering a difference of times places and state of things they must needs doe that which will bee to the great evill of the Church and detriment of consciences Independents themselves though they hold the substantials of Church Government and order ought to bee the same in our times that they were in the Apostles yet they doe not in all circumstantials nor accidentals judge Discipline now binds and I suppose if Hagiomastix had thus reasoned against their Independent Government and order that if that tied us in these dayes then wee are bound to all circumstances and accessories as to the number of seven Deacons c as to widowes just of such an age c or else the office of Deacons and widowes are ceased in the Church they would have laughed at him for his folly and yet this is the way of the mans reasoning against the command of God Deut. 13. 17. the command it selfe must be wholly abrogated or else all accessories and formalities accompanying it Christians are tied unto Baptism the Lords Supper Preaching of the word to speak properly are not points of Government and order but the worship of God Love Humility Hospitality are graces and morall duties commanded under the Gospell and yet all these with many others of the like kind that I could instance in had in the Apostles dayes those Primitive times some accessories and appendixes wayes of manifestations of them which are now ceased as the feasts of Love the Kisse of love washing the Saints feet c. in which humility brotherly love kindnes to strangers were expressed as proper peculiar to that condition the Church was then in the customes of those Countries c. Now if any Seeker should reason with Hagiomastix that these Ordinances were all antiquated or any Antinomian that these graces were not to be exercised by us now because these accessories and appendixes were laid aside or would inforce from the Practise of them a necessity of washing feet the Kisse of love and all other things proper and peculiar to the state of the Apostles I suppose he would laugh at them and in his answer jear them to purpose Now therfore if in Evangelicall Ordinances and Commands in points of worship and graces under the time of the new Testament where there is still one and the same manner of administration of the Coveenant of grace there may be such a non obligation in respect of accessories and accidentals though yet the Ordinances and graces themselves remain in full force and vigor we may then easily conceive in commands concerning punishments of sin against the first Table how under the new Testament being a divers manner of administratiō from the old though the same in

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

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