to performe the Covenant Fourthly he caused all that were present in Jerusalem and Benjamin to stand to the Covenant and made all that were present in Israel to serve even to serve the Lord their God 2 Chron. 34. 32 33. that is all that were under his jurisdiction he kept them in such awe by his regall authority and penall lawes as they durst not but stand to the Covenant 10. THESIS As de facto 't is evident in the examples related besides divers others recorded in Scripture that good Magistrates did alwayes meddle for God and his truth against false worship and seducers so that they did it de jure and ought to do so is as clear from the approbations speciall testimonies promises rewards and blessings given by God of them made to them and bestowed by God on them for so doing There 's hardly any place mentioning what the Patriarchs Judges Kings Magistrates did in this kind but there 's some commendation some blessing some speciall testimony from God for so doing recorded in those places 2 Chron. 14. 2 3 4. Asa did that which was good and right in the eyes of the Lord his God For he took away the Altars of the strange gods and the high places c. So 't is said of Jehosophat Hezekiah Josiah they did that which was right in the fight of the Lord are highly commended have many blessings upon themselves and their Kingdoms and all for commanding by their Princely power their subjects to good and removing all false worship and the means of it God will not hide from Abraham the thing that he was doing concerning Sodom and the reason is given because he will command his children and his houshold after him to keep the way of the Lord. Iacob took away the strange Gods from his houshold and all that were with him and God manifests his approbation of it the terror of God was upon the Cities round about Iacob and they did not pursue after the sonnes of Iacob yea God gives such testimony to Princes and Magistrates suppressing false Prophets and false worships that he hath rewarded with temporall blessings wicked Kings for so doing as is evident in Iehu who for destroying Baal out of Israel though he departed not from the finnes of Ieroboam yet his children of the fourth generation should sit on the throne of Israel 2 Kings 10. 28 29 30. 11. THESIS Those Magistrates Judges and Princes even the dear servants of God who being in place of authority and power that out of carnall respects to wives children and other interests have suffered and tolerated Idolatry and other evils though they in their owne persons never practised much lesse commanded any such things nay disswaded from them and not used their power to restraine and hinder them have been both sharply reproved and severely punished by God for it King Solomon having power to hinder his wives from Idolatry and not doing it but suffering them God is provoked to bring wrath upon him and his family 1 King 11. 4 5 6 7 8 9. 10 11 12. to rend the Kingdome from him to stirr up an adversary unto Solomon Hadad the Edomite T is the opinion of many good Divines and that upon the first of Kings ch 11. and in answer to the Arminians upon that Article of falling from Grace that Solomon did not bring or admit Idols into the house of God neither did he command the people that either they should forsake the true worship of God or worship Idols neither can it be proved that he did in his owne person worship Idols This is only certaine that being bewitched by his Idolatrous wives he suffered them to build Altars and high places or at most commanded them to be built and this the word in the Hebrew vers 11. with thee not of thee implies as much for as much as this is done with thee implying done in his Kingdom and neer Ierusalem though not by Solomon himselfe Eli being a Judge because when his sonnes made themselves vile ht restrained them not redressed not their corruptions and abuses about the Sacrifices though he reproved and disswaded them from their wayes by many strong arguments therefore God brought fearfull ruine upon him and his house cutting off his arme and the arme of his fathers house c. as in 1 Sam. 2 3 4. chap. 't is laid down at large 12. THESIS Whereas the Patrons of Toleration except against the instances of the Judges Magistrates and Kings of Iudah and Israel as no sufficient proof for Magistrates power in suppressing falshood and commanding men to receive the truth because they were typicall Kings types of Christ as King of his Church and the Land of Canaan a typicall Land which no other Magistrates or Land beside ever were or are I desire that it may be remembred that other Magistrates Judges and Princes who were before the common wealth of Israel was erected and the judiciall lawes given and of other Common-wealths and Kingdoms did take away and punish Idolatry Blasphemy and command men under their power to worship God and some such examples are not only barely related in the Scripture but approved of Abraham Jacob and Job were before the time of Moses and Aaron before the judiciall Lawes or the Leviticall Priesthood for the Government and worship of the Jewish Church and Common-wealth were given For Abraham and Jacob that 's evident by the Book of Genesis and for Job that he lived in the time between Abraham and Moses is the judgement of many good Divines and Interpreters upon Job and that upon severall reasons given by them of which the Reader may read more in Bucolcerus Pineda Junius and Tremellius Mercerus Master Carylls Expositions on Job and divers others Now of Abraham and Iacobs commanding their children servants and all that were with them to keep the way of the Lord I have spoken of in the tenth Thesis And that in Iobs time and that out of the Land of Canam in the Land of Vz no typicall Land Idolatry and false worship were to be punished by the Magistrates is apparent by Iob 31 26 27 28. where Iob speaks of himselfe If I beheld the Sun when it shined or the Moon walking in brightnesse And my heart hath been secretly intised or my mouth hath kissed my band This also were an iniquity to be punished by the Iudge for I should have denied the God that is above the meaning of which place according to the judgement of the best Interpreters Mercer Merlinus Iunius Pineda and others is that Idolatry and worshiping the creatures as Sun Moon and the Heavens a worship much in use in the East where Iob lived was an iniquity worthy to be taken notice of and punished by the Judges so Mercer reads it digna est it deserves and ought to be punished by the Judges and then observe the reason for I should have denied the Lord that is above So that all false
contemned Fourthly Whereas punishment by the Magistrate and cutting off by death under the old Testament in cases of Apostasie Blasphemie c is made a Ceremonie and type of excommunication under the new Testament cutting off of casting out and of eternal damnation I may truly Answer this is gratis dictum said but not proved and therefore might deny it without giving any reason and bid the Patrons of Toleration prove it but that the Civill Magistrates punishing delinquents under the old Testament was no Ceremonie nor Type I shall give these reasons 1. Ceremonies shadowes Typical things under the old Law were either of things past or things to come the remembrances of things already done or the Praesignifications of future things but Ceremonies and Types were not the signification of things present and existent Now excommunication and eternal damnation were at that time under the old Law when those commands of punishing with death the Apostate faise Prophet c were given and in use That excommunication and cutting off from the Church were in the Church of the Ieweâ— in the times of the good Kings and Magistrates punishing Idolaters c with the Civil sword let the Reader Consult Aarons Rod blossoming 1 Book 4. 5 6 7. chapt That there was Hell and eternall damnation under the old Law as well as the new both before those commands in Deut. 13. 17. were given and all along after many places of Scripture show as Isaiah 30. 33. 2 Pet. 4. Jude 5. 6 7 that mention Hell for the evil Angels Sodomites the unbeleeving Israelites that came out of Egypt and the wicked Kings of Israel and Judah and therefore that which Hagiomastix saith that cutting off from his People under the Law it exchanged for casting out from his people under the Gospel is very false for there was casting out from the Church as well then as now yea cutting off spoken of in the old Testament in many places means nothing else but casting out of the Church by excommunication for full proofe of which I referre the Reader to Aarens rod blossoming 1. Book cap. 5. pag. 55. 56 57 58 59 As also that passage is not true that the expression of cutting off where ever t is found in the Gospel is mâ—tephorical and allusive only for cutting off is used in the new Testament for cutting of by bodily death as in Gal. 5. 12. and else where the proof of which I referre to the 20. Thesis where I shall handle it fully Secondly The same things may be said with as much reason against bodily outward punishments for breaches of the second Table Adultery Murder Theft as against outward punishing for Apostasie c and if they hold not good against the second Table neither do they against the first Thirdly The Civil Magistrates punishing for moral transgressions is no Ceremonie nor Type acts of morall justice though they may sometimes be extraordinary yet they never were accounted Typical or Figurative but by such as would transforme all the Scriptures into an Allegory and Master Cotton answering such a like evasion in the Bloudy Tenet saith Did ever any Apostle or Evangelist make the judicial Laws of Moses concerning life and death ceremonial and Typical Time was when humane inventions in Gods worship were accounted superstition But now humane inventions in Doctrine may passe for currant Evangelical Divinity And in another place To make a judicial Law a figure without some light from some Scripture is to make a mans selfe wise above that which is written Fifthly the making these expresse commands of God concerning punishing Idolaters false Prophets Blasphemers types and figures of spiritual and eternal punishments of excommunication damnation c is by turning the Scriptures into an Allegory and forsaking their literal sense against the rules of interpretation given by the most Orthodox Divines as Augustine and others a making them utterly void and as opening a wide doore to all errors and foolish conceits that as often as men know not how to answer the Scriptures that crosse their Opinions and lusts and yet have a mind to keepe their Opinions they may still fly to this and say This Scripture is not to be taken litterally but mystically and Allegorically Beza in that judicious Tractate of his De Haereticis a Magistratu puniendis in Answer to Montfortius a grand Patron of Toleration in those times who in many places of his writings made use of this Invention that corporall punishment under the old Law as stoning was no figure of any bodily punishment to be now inflicted but of eternal to which we ought to leave Hereticks or else of that punishment which is inflicted not by a corporal sword but a spiritual the lively word of God writes thus For this was the speciall subtiltie of Sathan of old which yet not one almost of the ancient Fathers observed that when he could not cast the Scripture out of the Church wholly yet by vaine Allegories he made the whole Scripture unprofitable and fabuloùs so as truely there was not one peice of Scripture left free of being contaminated with these Allegories which very course also the Anabaptists and Libertines take at this day But this I would that they should at length show us out of what place of Scripture they have learned that invention and device of the shadowes and figures of the judiciall Lawes Per in Ceremonies and so in some Histories from the Authoritie of Scripture I acknowledge these things But of judicial Lawes or corporall Idolatrie which might shadow out spirituall I remember not that I have ever read any thing But for further satisfaction in this particular I refer the Reader to the Tractate of Beza page 156. 167. Sixthly supposing all Hagiomastix saith were true that those bodily punishments commanded by God under the old Law to be inflicted upon false Prophets Idolaters Seducers Blasphemers had been in some sense typical and Praesignificative of those greater and more spiritual under the Gospel yet it followes not that they are ceased now and may not be lawfully practised for they may remaine and be made use of though the other sense intended be fulfilled too there is a compound sense of some Places of Scripture litteral and historical figurative and spirituall as Weems in his Christian Synagogue second Book page 223. 224 225 226 227 228 showes in which cases when the spiritual is fulfilled eminently the literal is not abolished of which I might give many instances but shall onely name one viz. that of Deut. 25. 4. Thou shalt not muzzle the mouth of the Oxe which treadeth out the Corne. Now though the spiritual sense of that place be the not muzling the mouth of the Ministers who labour in the Gospel 1 Cor. 9. 9. yet the litteral sense holds stil that a man should forbeare to muzzle the mouth of the Oxe which treadeth out the Corâ—â— or at least t is not unlawfull to forbeare besides by the
to punish for Murther Adulterery Theft more then for Idolatrie Blasphemie Hereâ—ie 2. Hagiomastix brings in the Church again as well as the State surely he is for a Toleration of all Heresies Blasphemies c in the Church as well as the State to have no man punished for his religion with any censure of Admonition Excommunication or Non-Communion In his M. S. he was for spiritual censures but in these 3. yeers last past the man is well improved belike to reason against any Church censure as well as State Punishment And by the way I desire the Reader to observe whatever reason in the wisedome of God there might be that nothing is set down in the Gospels of Christs charging the State with sin for not proceeding against the Sadduces c that cannot be the reason to show the unlawfulnes of Magistrates punishing Hereticks because Hagiom confesses the same of the Church that Christ charged not the Church nor the Officers with sin for not proceeding against the Sadduces and yet I suppose Hagiomastix will not openly professe t is a good Argument that no Church censures may be used against any Heretick however I am sure many of his Compeers in handling the question distinguish of a Toleration and censures granting Ecclesiastical censures though denying Civil And I am sure if Christs never charging the church nor those that bore office in her with sin for not proceeding against the Sadduces be no good argument to take away all Church censures neither is it to lay wast all Magistrates punishing in such cases 3. Christ did to the Scribes Pharisees Sadduces speak and reason against their errors yea reproved and threatned them for those errors which also is granted by Hagiomastix in doing of which he did equivalently and really presse upon them the suppressing and punishing of Heresies in persons under their power whilst he spake to men in Authoritie and denounced the judgements of God because of them He that preaches to a Prince against Idolatrie and showes the evils that will come upon a King and his Kingdome for it preaches to him to restraine Idolatrie though he doe not particularly in expresse words call upon him not to suffer any man to practice Idolatrie and therefore Christ speaking to the Scribes and Pharisees the Rulers and Elders that knew the Laws of God how Magistrates in Israel were to punish false Teachers in speaking so against false Prophets Hereticks and Sectaries as Sadduces c that was a charging them such a thing being spoken to such men to doe their duties against them which by the Law was more then if private persons and being spoken to qua such as Scribes c was a commanding them according to their places to proceed against them For t is a rule among Divines that in many things recorded in Scriptures which are delivered only in common and in general they are to be taken by every one according to their relations and places by the Magistrates according to their relation the Ministers according to theirs and the People according to their Sphere of which many instances may be given in the new Testament 4. Supposing it could be proved Christ never reproved the Jewish Church and State for suffering the Sadduces c yet it followes not Magistrates therefore should tolerate Hereticks and Sectaries and that both because Gods declaration of his mind in other parts of Scripture though not in the Gospel is a sufficient as also because there might be some particular reasons proper to the Iewish State as that Christ saw the Iewish State and Magistracie it selfe that then was to be leavened and corrupted with those errors and opinions to be either Sadduces Pharisees Scribes Herodians and such like so that to have spoken against Toleration and for punishing Sadduces c had been to have spoken to the State not to have suffered it selfe as if one should preach to the Parliament now not to tolerate but to punish themselves So was it for Christ to have urged those commands in Deut. 13. c and those examples of Iosiah Nehemiah c upon the Iewish State then 2. That in the times of Christs preaching the Civil Power of the Common-Wealth of the Jewes was much weakned if not wholly taken away from them by the Romans of which I have spoken something before page 30. and doe now adde that the Iewes had no power at all of capitall punishments then and therefore to what end should Christ charge them with those Lawes of putting false Prophets c to death for full prooâ—e of which I refer the Reader to Master Gillespies Aarons rod blossoming Book 1. chapt 3. page 29. 30 31 32 33 34 35. who learnedly proves that point both from Scripture and the Testimonies of many learned writers who have written of the Iewish Antiquities and Customes and Answers the contrary objections 3. Christ knew that Church and Common-wealth were to be certainly shortly dissolved the Christian Church to be set up and though he warned the People of those errors and wayes and denounced the judgements of God against them yet because he knew the purpose of God was to destroy the Iewish Common-wealth he might not speake for that and the other Reasons forenamed to the Magistrates as otherwise he would of which the Reader may read more in pag. 30. of this present Book And now for putting a Period to this 17. Thesis and to all the Answers given by me to those evasions brought against â—hose old Testament Lawes of Deut. 13. Deut. 17. and the rest I shall briefly adde 3 things First To cleare a little further some passages of Deut. 13. Secondly show the slightnesse and weaknesse of Hagiomast exceptions against those old Testament Laws Thirdly Show the excessive pride and folly of the man in boasting and glorying in such poor weak things as he brings against the Vindicator of the Ordinance for preventing the groth and spreading of Heresies in Sect. 34. 35 36 37 38 39 40 41. First As I shall adde two places more out of Moses Law before omitted in the beginning of the 17. Thesis to prove the Magistrates power of punishing in matters of the first Table viz Deut. 19. 16 17 18 19. and Numb 15. 30 31. the former in case of Apostaâ—ie the latter in case of blaspheming God so to all I have said of Deut. 13. I desire the Reader to observe that God having in the former chapter commanded the worshipping of the ture God and forbidden that of Idols which unquestionably is morall this 13. chap. is fitly added to it as an appendix in which God gives direction for removing the impediments opposite to his worship commanded particularly he commands the Authors of Apostasie not to be hearkned unto nor tolerated but to be punished with death and for that end that such who are obstinaâ—e and will not be amended nor regard their own salvation may be hindred at least from being an impediment to the salvation of
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 practise 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 in Christian Common-wealths 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. 2 Chron 34. 32 33. And Josiah took away all the abominations out of all the Con 〈…〉 that pertained to the childreâ— of Israel and made all that were present in Israel to serve even to sâ—ve the Lord their God And caused all that were present in Jerusalem and Beniamin iâ—stand to it London Printed by T. R. and E. M. for George Calvert and are to be sold at the golden Fleece in the Old-Change 1647. To the Christian Reader GOod Reader I fully intended and accordingly had provided that this first Part of Anti-Toleration should have come into thy hands more compleat and perfect then it does for the present I prepared an Epistle Dedicatory to the Honourable Houses of Parliament sutable to the nature of Toleration and the Times as also a Preface and Introduction to that Argument and Subject wherein laying down the Prolegomena Praecognita of this Noble and famous Question of Liberty of Conscience as certain Distinctions about Magistrates and their Power of Errors and Opinions of Persons holding them of Toleration and Liberty as some Concessa some Negata certain mistakes and misrepresentations of the state of the Question with divers other Particulars I drew up the true state of the Question both Theologically and Politically it being a mixt question besides I purposed to have added to this Part further proofs out of the New Testament against Toleration and for the Magistrates power But these Preparatives and Additionals amounting to about some â—en sheets the reviewing perfecting and printing whereof would take up at least twenty dayes and not knowing what a Day might bring forth the Storm comming on so fast I thought it best for fear this Book might be suppressed at the Presse and never see the Sun to send it forth as it was that the Church of God at home and abroad might have the benefit of it and to reserve the rest for a second Part if God spare life and liberty In this present Tractate is handled the Scripturall part of Anti-Toleration the best foundation and only ground-work to build on wherein there are not only the Scriptures produced for proof but made good by severall reasons from the text and context with all the evasions to clude and put them off fully answered The subject matter of this Book is the great Controversie of the times Toleration being that very thing for which God hath a controversie with the Parliament and Land having most justly however t is most unjust on their part raised up that Generation not to suffer them because they have against the councel of God yea against all sense and reason let them alone and suffered them to grow to this Head I remember what God said to his people Israel that if they did not drive out the Canaanites and destroy their pictures c. they should be pricks in their eyes and thorns in their sides and should vex them with their wiles What of the King of Israel because that he let go out of his hand a man appointed to destruction therefore his life should go for his life and his people for that people as also what of the Angel of Thyatira that Christ had a quarrell with him for suffering that woman Jezabel to teach and to seduce his servants And we may see how God hath now fulfilled this upon the Parliament Ministry City Kingdome vexing us and threatning heavy things against us by the Sectaries punishing us wherein we have offended In all ages and histories of the Church we shall find that Hereticks and Sectaries however whilst weak and few have pleaded for Toleration and Liberty yet when they have come to grow strong and to have power in their hands they never would suffer the Orthodox but have been the greatest tyrants and persecutors as the Arrians Donatists Anabaptists Arminians It was the observation of Augustine many hundred yeers ago and his answer to Petilian That the Donatists however they pleaded far be it from them to compell any one to their Tenets where they had power used to force the Orthodox violently and where they did not it was not for want of will but because they could not for fear of the laws or the multitude of refusers yea if any of their own party left them and came to the Orthodox they would fall upon them and beat them yea kill them and that Sect of the Donatists which was strongest would implore the help of the Magistrate against their Schismaticks the Maximinianistae and Rogatistae all which Austin shows But for a conclusion I shall turn my prayers unto God that he would give us to see and know our sin in our punishment and to give him glory in saying Righteous art thou O Lord and just are thy judgements And for the time to come to give Magistrates Ministers and his People more zeal and wisdome then to tolerate and suffer Errors Heresies and Schismes And so commending these labours to the blessing of Christ who yet lives and raigns as Luther speaks and will raign till he hath made all his enemies his footstool I remain Yours in Christ THOMAS EDWARDS The TABLE containing some of the principall Heads of this Book AVniversall Toleration is against the whole current scope and sense of all Scripture and sets up the polluted defiled consciences of men above the Scriptures p. 4 5 What God commands Persons for themselves and their own Practise he commands to them being in Power and Authoritie for all under them p. 6 7 There can be no reason given why all other persons in Authoritie as Fathers Masters c should be bound to have a care in matters of Religion over children Servants and Magistrates should have none p. 7 8 The godly Magistrates spoken of in Scripture did de facto make use of their Power to suppresse false Doctrine Seducers c 8 9 10 11 They did not only doe it de facto but de jure were approved of and rewarded by God for so doing p. 11 12 Those Magistrates who were good that out of any carnall respects forbore to use their power were sharply reproved and punished by
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 Diviâ—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 Joshuâ— 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 Eâ—â—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 mâ—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
worship and false doctrine that denies God that is above is worthy to be punished by the Judges and this is further proved and illustrated that Idolatry is to be punished by Judges corporally by the 9 10 11. verses of this chapter where he speaks the same of adultery that 't is an iniquity to be punished by the Iudges so that the spirit of God here in Iob makes Adultery and Idolatry of the same cognizance and as Adultery is to be punished by the Civill Magistrate so Idolatry and all false wayes whereby men deny the God that is above are by this Scripture to be punished also And that it may further appear the Kings of Iudah and Israel did not qua Kings of Iudah and qua dwelling in such a Land as Kings over such a typicall people bearing visibly and executing typically the kingly office of Christ in his Church meddle in matters of Religion but as Kings in places of authority and power I shall show that other Kings not of the Tribe of Iudah ruling over other Kingdomes and Countries when by any of the great works of God done before them or upon any instinct of the Spirit of God upon them by any message from God by his Prophets and servants they came to be touched in heart and sensible of themselves they used their power in making Lawes and Edicts for the worship of God against Blasphemy and Idolatry and for punishing of those who were Idolaters and Blasphemers Thus Artaxerxes the King of Persia Ezra 7. makes a Decree that whosoever will not do the Law of God judgement shoule be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment and Ezra blesseth God for it which showes it was well done of Artâ—xerxes Now whereas Master Goodwin would evade this by saying Ezra blesses God for Artaxerzes beautifying the house of God only not for the Decree of punishing those that would not do the Law of God I answer that 's a part indeed of that he blesses God for but not all as is evident by the 28. verse his blessing God having relation to that also as may appeare by that copulative and hath extended mercy unto me before the King and I was strengthned as the hand of the Lord my God was upon me and I gathered together out of Israel chief men to go up with me now let the 23. verse that speaks of Artaxerxes Decree to Ezra to set Magistrates and Judges to judge all the people and thereupon who will not do the Law of God to have judgement executed upon them whether it be unto death c. be laid to the 28. verse wherein hee blesses God for his hand upon him to gather chief men out of Israel to goe up with him which was to make Magistrates and Judges and 't is evident the Decree for punishing is included besides if this Decree of Artaxerxâ—s had beene according to Master Goodwine the Bloudy Tenet and other Libertines opinion such a wicked and bloudy doctrine Ezra the Priest the Scribe of the Law of the God of heaâ—en had beene bound to have instructed Artaxerxes better and humbly entreated him to have reversed that part of the Decree in the 26. verse and certainly would never have built up Artaxerxes in such a great sin by blessing God for his Decree and by taking care to set up Magistrates and Iudges to execute it but would have dealt clearly with the King blessing God for the Decree of the building of the Temple and showing him his mistake in the other part about punishing and to put it past question Ezra 10. verse 7 8. relates this Decree of the King was accordingly put in execution by Ezra and the Princes and Elders Proclamations being made throughout Iudah and Ierusalem unto all the Children of the captivity that they should gather themselves together unto Ierusalem And that whosoever would not come within three dayes according to the Councel of the Princes and the Elders all his substance should be forfeited which was one of the penalties of Artaxerxes Decree viz. confiscation of goods Nebuchadnezar Dan. 3. 28 29 30. as soone as he knew God upon that great work of Gods power in delivering the three children out of the fiery furnace made a Decree that whosoever should speak any thing amisse against him should be cut in pieces and their houses made a dunghill Darius Dan. 6. 25 26. upon Gods great work in delivering Daniel out of the Lions den made a Decree that in every Dominion of his Kingdome men tremble and feare before the God of Daniel Lastly the King of Niniveh upon Ienabs preaching yet forty dayes and Niniveh shall be destroyed did not only in his owne person arise from his Throne and cover himselfe with sackcloth and sit in ashes but caused it to be proclaimed and published by his Decree that all his subjects should do the like cry mightily unto God and turne from their evill wayes and this turning of Niniveh upon the command and edict of the King is blessed by Gods repenting of the evill that he said he would do unto them and so Gods owne seale of approbation set to the King of Ninivebs Edict for commanding in matters of Religion Augusâ—ine in his 50. Epistle ad Bonifacium makes use of the examples of the King of Niniveh Darius and Nebuchadonezar to show how a King must serve God as a King by commanding good things and forbidding the contrary as the King of Niniveh served God by compelling the whole City to please God as Nebuchadnezar served him by recalling all in his Kingdome from blaspheming God by a severe Law 13. THESIS As for that which is commonly said by the Patrons of Tolâ—ration that what the Iudges Magistrates Kings of Israel and Iudah did in a coerâ—ive way in matters of Religion in Israel and Iudah they did it not by vertue of their office as ordinary Kings and Magistrates towards their subjects but as Kings in a peculiar and extraordinary notion as typicall Kings types of Christ the King of the Church executing typically his kingly office the people also and the very Land over which they ruled being typicall which no Kings not people under heaven at this day are and that therefore their practises cannot be drawn into example by any Christian Magistrates now I desire the Reader well to observe these following answers and the rather because the maine strength of the Sectaries discourse upon this subject hangs by this string and this thred runs all along throughout their works M. S. the Bloudy Tenet The Antient bounds or Liberty of Conscience stated The Storming of Antichrist with many others place all their confidence here and this is their Sheild and buckler making much use of this typicalnesse under the Old Testament to evade all the instances of Kings and Magistrates brought from thence First to make this good there are some things supposed or asserted for proof
in Samson and divers others Secondly when done upon morall grounds and reasons motives drawn from mercies blessings evils and judgements commands and messages from God experiences of God upon Gods convincing and converting men Thirdly when they of such an Order and office are reproved and punished for not doing such things or for not thoroughly doing them whereas I suppose persons typicall and whose actions are intended to be meerly typicall will and shall do such things though they may not know the meaning of them of which many instances might be given in some actions of Samson Jonas and others Fourthly when as their actions are sutable to those qualifications titles and descriptions given in Scripture of Magistrates and that office in generall Fifthly when what they do is agreeable and sutable to the commands and directions given by God to all of that order and rank and they do in the matter of Religion in commanding to good and suppressing evil what all other Magistrates have done in all times and ages who have cared for any Religion at all as Heathen Princes before they knew the true God and others after they have known him however through ignorance or superstition they might mistake about the true way and worship Now let the Reader but consider of all these notes of distinction and others of the like nature that might be given and he will find them agree to those Kings Joâ—iaâ— Hezekiah Manasseh Asa c. for the substance of all they did in commanding their people to the right way and suppressing the false and so much for answering of this evasion of the practise of the Kings of Israel and Judah which I have been the larger in because so great a weight of this controversie on all the Sectaries part lies on this typicalnesse both of the Jewish Magistrates and people 14. THESIS As for that which is said by M. S. pag. 51. that Idolatry and Idolaters were the adaequate object of the coercive power of the Kings of Judah in matters of Religion and that Idolatry meant not of those who worshiped the true God though in a false manner with the violation of the second Commandement but of such who Apostatized from the God of Israel to serve strange gods the gods of other Nations those neither simply as such but as drawing others away unto the same Idolatries with them but we never read of any coercive power or punishment inflicted upon Hereticks or Sismaticks which abounded in great variety and numbers amongst them as the Pharisees Herodians c. I answer First Idolatry and Idolaters were not the adaequate object of the Kings and Magistrates coercive power under the Old Testament but generally the matter of the Covenant the whole worship and truth of God as is apparent by the examples of Josiah Hezekiah Asa and Jehosaphat in putting downe and suppressing other evils besides Idolatry as will-worship things abused to Idolatry prophanation of the Sabbaths marrying of strange wives abuses in Discipline and Church Government prophaning chambers in the Courts of the house of God in commanding to keep the Passeover which though their subjects had not kept they might not have been Idolaters in punishing those who were guilty only of wilworship not of Idolatry as also those who married strange wives who did common works on the Sabbath day who dealt with familiar spirits and Wizards of al which the Reader may find proofs at large in these following Scriptâ— 2 Cro. 34. 31 32 33. There 's a Covenant made to keep al the Testimonies and Statutes of God and the people are made to stand to it From 2 Kings 23. verse 8 9. compared with 2 Chron. 14. 3. 5. 2 Chron. 15. 17. 2 Chron. 33. 17. 't is evident there were in Judah two sorts of high places some on which was God worshipped others on which Idols were worshipped the one sort was the high places of Idolatry the other the high places of will-worship yet the Priests of the latter as well as of the former were punished by Josiah though not with the punishment of death as they were for he caused them to go out of all the Cities of Judah and to cease from the Priests office so that they durst not come up to the Altar of the Lord at Jerusalem So Nehem. 13. 7 8. 15 16 17. 25. 28. 30. Ezra 10. 3. 5. 2 Kings 23 24 25. Secondly the Idolatry removed and punished by the Jewish Kings and Magistrates was as well of worshipping the true God in a false manner as of those who worshipped false gods the gods of the Nations and were Apostates from the true God to other gods as is evident by the instances of worshipping the golden Calfe made by Aaron and worshipping of the golden Calves at Dan and Betâ—el set up by Jâ—roâ—oam called Idolatry as in severall places of Scripture by Moses and some of the good Kings as Josiah removed and the Worshippers punished and yet the people of Israel in worshipping these did not go serve the gods of the Nations but served the God of Israel as appears by those speeches of theirs Exod. 32. 4 5 6. To morrow is a Feast to the Lord not to the golden Calfe 1 Kings 12. 27 28. It is too much for you to go â—p to Ierusalem behold thy gods O Israel which brought thee up out of the Land of Egypt and our most learned Protestants in their writings against the Papists do prove the Papists to be formall Idolaters from their adoration of God and Christ in Images though they do not worship false gods the gods of the Heathen by these two examples of Aarons golden calfe and Ierâ—â—oams golden Calves showing the people of the Jewes were not so mad as to beleeve those Calves to be their God or that brought them out of the â—and of Egypt being brought up hundreds of yeeres before but only outward representations and remembrancers of God to them in which they worshipped the true God their worship being terminative related to God and not to the Image Ioshua 22. 11 12. All the children of Israel gathered themselves together to go up to warre against the children of Ruben the children of Gad and the halfe Tribe of Manasseâ— upon supposition of their building an Altar not to strange Gods but for burnt offerings or for sacrifices besides the Altar of the Lord God that was before his Tacernacle verse 21. 26. 28 29. which they were diverted from upon being satisfied it was not an Altar for burnt Offerings c. but for a witnesse betweene them and the rest of the Tribes that the Lord is God verse 17. 34. Thirdly the Scripture is contrary also to that that the grosest Idolaters were not to be punished if not Sedâ—cers drawing others away from the true God to strange gods for we read that Moses was so angry with the people that were seduced unto a lower kind of Idolatry viz. worshipping the true God by a Calfe that besides the three thousand
my pen to writefully against every particular passage in the 39. and 40. Section of Hagiomastix as I have done of some of them I should make his folly and weaknesse manifest to all but having hinted already his mistakes and the utter dissimilitude betweene that command in Deut. 13. and all his instances of an Idolatrous state and a Magistrate bound to make a bloudy desolation throughout al his Dominions c. I say no more but here is a great cry and a little wool and so come to the fixt head to give Answer to something that seems more materiall Sixthly to that Hagiomastix saith page 46. There is this cleer reason why that old Testament law for putting of false Prophets Blasphemers and Seducers to Idolatry to death should not now bee in force upon any such terms as it was when and where it was given because in all difficult cases that happened about maters of Religion the Iewes to whom this Law was given had the opportunity of immediate consultation with the mouth of God himselfe who could and did from time to time infallibly declare what his own mind and pleasure was in them So that except those that were to give sentence in cases of Religion had been desperately wicked and set upon bloud and despised that glorious Ordinance of the Oracle of God amongst them they could not doe injustice God being alwayes at hand to declare unto them what kind of Blasphemer and what kind of Idolater it was that hee by this Law intended should be put to death Whereas now the best Oracles that Magistrates and Iudges have to direct them in doubtfull cases about matters of Religion are men of very fallible judgemeÌ„ts and every way obnoxious to error and mistake Yea confident I am that the wisest most learned of them are not able cleerly or demonstratively to informe the Magistrate what Blasphemie or what Idolatry it was which was by God sentenced to death under the Law Therefore the going about to prove that the Law for putting Blasphemers and Seducers to Idolatry to death is now or amongst us in force because it was once given to the Jewes is as I should prove that a man may safely without danger walk among bogs praecipices ditches at midnight because he may well do it at noon day I answer in the generall this Section is full of many unsound and dangerous passages very prejudicial to the perspicuity perfection and certainty of the Scriptures very derogatorie to the state of the Church under the new Testament preferring the old before it for cleernesse and light as much as noon day before midnight which is contrary to many Prophecies in Scripture of the times under the Gospell and to divers texts in the new Testament 2 Cor. 3. 8 9 10 11 12 18. 2 Cor. 4. 4 6. and tending to bring in with a high hand Scepticisme and Pyrronian uncertainty in all poynts of Religion into the Church of God passages becomming a Iesuite and an Atheist but altogether unbeseeming a Protestant Minister and one who would bee accounted to have laboured more abundantly in vindicating the Authority of the Scriptures and building men on a rock then all other men Whoever does but compare the Iesuits Papists writings Stapleton Bellar. Turnebull Fisher c with learned Whittaker Chamier Rivet Cameron Doctor White Baron Willet and other Protestant Divines who have written of the Authority perspicuity perfection c of the Scriptures against the Papists and then look but upon this Section hee must needs say Higiomastix writes as one brought up in the Schools of the Iesuits and had sucked their breasts as also he that reads but Minus Celsus Senenses and the Socinians with the Netherland Arminians will confesse these lines are the very breathings and actings of that Spirit which dwels in that generation of men I could out of the writings of our Orthodox Divines written against Papists Socinians Arminians upon those heads of the authority perfection perspiculty certainty of the Scriptures and points of Christian faith at large confute him but these belong not properly to this Controversie about Toleration and therefore I shall not insist on them and further I desire the Reader to observe what followes that this cleere reason as Hagâ—omastix termes it may be resolved in that common evasion of Socinians and Armâ—nians and all our Sectaries of Infallibility and Fallibility Whoever well weighâ— that 36. Section of Hagiomastix with that part of the 107. Section page 130. fifth Answer will find the Summe and substance of all that discourse to be nothing else but the usuall Plea of the Patrons of Toleration in their late Libertine Pamphlets as Bloudy Tenet Storming of Antichrist Compassionate Samaritane Justification of Toleration Quaeres upon the Ordinance for preventing of Heresies c. that there is no infallible Iudge now all men are fallible subject to error or mistake and therefore the proper place of speaking to this will be in answering their Grounds for Toleration and pretended liberty of conscience where I hope by the grace of God to speak so fully to that particular of Infallibility and Fallibility that I doubt not to promise the Reader such ample satisfaction to that grand Argument as by the blessing of God all men who have not sold themselves to Libertinisme will never againe after that object it yet however for the present I shall hint these things by way of Reply 1. This very point of Infallibilitie and Fallibilitie was the main rise and cause of setting the Pope in his chair of making one that must be an infallible judge in the Church and so is the ground work of the Popes Authoritie and Tyrannie over the Church which all who understand the Controversies between the Papists and the Reformed Churches De Papa doe well know And on the other hand t is made the foundation of bringing in all Anarchie and Libertinisme into the Church to overthrow all power of Magistrates and of Synods and Councels in matters of Religion so that at on the one hand it hath exalted the Pope and given him an unjust Domination and usurpation so on the other it casts down the use of all civil and Ecclesiasticall power for the good of the Church so that the same thing that set up the Pope and made Antichrist sets up a Toleration and universall libertie of conscience which is a new and worse Popâ— But as the want of infallibility was no good ground for â—etting up the Pope as I suppose Hagiomast and all the Sectaries will grant so will it be found no good argument for a generall Toleration of all Religions a farre greater evill then a Pope Secondly I deny that which Hagiomastix takes for granted the reason it self upon which he founds why the old Testament law for the putting of false Prophets Blasphemers and Seducers to Idolatry to death should not now be in force I desire him to prove the Vrim and Thummim of the
Lords holy One the glorious Ordinance of the Oracle of God among the Jewes by which they inquired and consulted immediately and received Sentences and Answers immediately and infallibly from the mouth of God to be appointed of God or ever made use of by the Priest upon the desire of the Magistrates and Elders in cases of resolving doubts whether this or that was Blasphemie Idolatry false prophecying and thereupon putting to death Blasphemers false Prophets Seducers to Idolatry Hagiomastix gives no place of Scripture at all for proof and upon serious perusall of all places of this kind both of commands and examples for punishing false Prophets Idolaters c I doe never find the Magistrates were commanded in those cases to enquire by Vrim or ever practised it Let Deut. 13. Deut. 17. Levit. 20. 2. 3 4 5. Deut. 18. 20 21 22. Levit. 24. 16. with the examples of Asa Josiah and others bee lookt into and wee shall not finde a word spoken of concering the deciding who were or who were not or killing false Prophets and Idolaters upon receiving an Answer from God by Vrim and Thummim but stil the grounds expressed of proceeding against them are upon the Law of God the nature of the sins and other reasons of a common nature and among the signes and marks by which false Prophets are to be known this discovery by the glorious Oracle is none of them but the thing following not nor comming to passe which was spoken in the name of the Lord their prophecying in Baal and causing the people to erre their strengthening the hands of evill doers that none returns from wickednesse their saying unto them that despise God Ye shall have peace and unto every one that walketh after the imagination of his owne heart no evill shall come upon you with divers such like as is evident by Deut. 18. 22. Jerem. 23. 13. 14 17. and many places out of Moses and the Prophets In Joshua 22. when the children of Israel heard of the two tribes and a halfe building an Altar they did not before they gathered themselves to goe up to warre enquire by Vrim and Thummim whether it was Idolatry or not and when an Answer was given to Phinebas and the ten Princes that they had not built an Altar to turne from following the Lord but only for a witnesse between them and the rest of the Tribes that it might not besaid to their children in time to come ye have no part in the Lord Phinehas the Priest and the Princes of the congregation did not consult the Oracle spoken of to be resolved in this Controversie Thus Asas and the Peoples entring into Covenant to put to death men or women for matters of religion was not founded on an Answer by Vrim and Thummim but upon whosoever would not seek the Lord God of Israel and for Asa's putting down Maachah his Mother from being Queen because she made an Idol in a grove there is not the least hint expressed of his consultation beforehand with that glorious Ordinance of the Oracle of God whether she was such a kind of Idolater and her Idolatry of such a nature as she was to be punished with that punishment of being removed from being Queen Josiah in all the exercise of his coercive Power upon the Violators of the first Table 2 King chapt 23. in sacrificing some of them upon Altars and burning their bones in putting down others c never enquired by Vrim whether those he killed were such kind of Idolaters as God by the Law intended should be put to death and whether the others were not such So the Priests Prophets and People in taking Jeremiah and saying he shall surely die and that he is worthy to die they pretend not to passe sentence upon enquiring by Vriâ— but upon his prophecying in the name of the Lord This house shall be like Shiloh and this city shall be desolate without an inhabitant Jerem. 26. 8 9 11. which they judged a Prophecying falsly upon mis-underst anding some Scriptures as appears plainly by those words why hast thou prophecied in the name of the Lord saying This House shall bee like Shiloh and this City shall be desolate without an inhabitant For because of Gods promise concerning the Temple that he would abide ever there Psal 132. 14 They presumed that it could never perish and accounted all preaching that looked that way blasphemous Matth. 26. 61. Acts 6. 13. of which see more in the late Annotations of our English Divines upon the 9. verse And Jeremiah in his judicial defence to the Court and Councell for so it appears it was a Court by verse 10. 16 17. speaking of certaine Elders of the Land rising up and speaking to the Assembly of the People pleading his immediate call from God to prophecie against the Citie as his Answer against their accusation and in all the contestation and Controversie that was between the Princes and certaine of the Elders and the Priests Prophets and People concerning Jeremiah's being worthy to die neither Jeremiah nor the Priests Elders and People that were for his being put to death or against it once offer for deciding this difficult case and doubtfull matter to propound the enquiring by Vrim and Thummim but both sides plead the case upon Scripture Grounds and examples as hee who reads the chapter may easily see and certainly if enquiring by Vrim and Thummim had been appointed of God and practised by the Church as the Oracle to which in all difficult cases about matters of religion the Iewes were to repaire by which to judge whether such things were Blasphemie Idolatrie Prophecying falsly yea or no and whether the persons were such kind of Blasphemers false Prophets Idolaters as the Law intended should be put to death it is strange that in all this sharpe contest and great Controversie about accusing Jeremiâ—h for prophecying falsly and arraigning him upon his life neither himselfe nor his enemies none of the Priests Princes Elders People nor Jeremiah should once move to enquire immediately from the mouth of God by Vrim and Thummim the infallible Resolution of this question whether Jeremiah prophecied falsly in the name of the Lord and deserved to dy And therfore from this and all the Premises yea upon serious searching into all places of Scripture that speak of Vrim and Thummim and of those who enquired of the Lord in that way and comparing them together with the helpe of many judicious and learned Interpreters besides consulting Divines who have written of Vrim and Thummim I cannot find the least Ground that the Iews either were commanded or ever made use of enquiring by Vrim to bee satisfied in judiciall Proceedings whether this or that was Idolatry or Blasphemie or this man an Idolater or false Prophet or no but they proceeded in those things by the Law of God given to them and in difficult cases too hard they were enjoyned to goe to the Priests by way of consultation
Ecclesiasticall Sanhedrin distinct from the Civill and among other grounds from this of Deut. 17. 8 9 10 11 12. But none of these learned men not any but Papists that ever I met with give the least hint of any judgement by Vrim to bee meant in this place neither do I find in all the Authors that I have read concerning the way of passing sentence in the highest Synedrion at Jerusalem and determining the difficulties about the Law brought to them whether the Ecclesiasticall of which the high Priest was president or the Civill that ever for the satisfaction of the parties and giving the true sense of the Law thus controverted and so putting an end to all controversies they were wont in that Court to enquire by Vrim nay there are severall things written in the Scriptures and by learned men who write of the customes of the Iewes and proceedings in that Court which show the contrary as those words imply as much Deut. 17. the Priest and the Iudge that shall be in those dayes from whence the Hebrews gather that if the high Synedrion had judged and determined of a matter as seemed right in their eyes and after them another Synedrion rose up which upon reasons seeming good unto them disannulled the former sentence then it was disanulled and judgement passed according as it seemed good unto these latter thou art not bound to walke save after the Synedrion that are in thy generation Now if it were a sentence by Vrim immediate and infallible from God no following Synedrion might have disannull'd it So those words according to the sentence which they shall teach thee showes the sentence was to be according to the Law the word written and not by a voice from heaven as also that instance of Ierem. being condemned to die by the supreme Court at Ierusal the Court of the Priests doing their part judging him a false Prophet and worthy to die the Court of the Princes acquitting him as a true Propheâ— of which see more in Aarons Rod blossom p. 18. 19. both of them going upon Scripture Grounds as I have shown p. 99. but in this great Controversie never appealing to the judgement of Vrim and so in their way of trying false Prophets they went not by the Priests putting on the Ephod to enquire of the Lord but therein all say the Iewes was this If he had threatned a judgement to come although it came not yet hee was not a false Prophet for that God say they is gracious as hee was to the Ninivites and to Hezekiah But if hee promised a good thing and it came not to passe then hee was a lyar For every good thing which God promiseth he performeth so Ieremiah tried Ananias to be a false Prophet because hee promised a good thing to Zedekiah and it came not to passe Fifthly the current of the Scripture both in the Law and Prophets still speaks of going to the Law and according to that making that the last resolution of Practise and Controversies in all morall things both of duties and sins and that for private and publick persons Esaiah 8. 20. To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Deut. 30. 10. 11. 12. 13. 14. the Iewes must hearken to the commandement written in the Book of the Law t is not hidden neither is it farre of t is not darke that it cannot be attained to It is not in heaven that it should be said who shall goe up for us to heaven and bring it unto us that wee may heare it and doe it But the worde is very nigh c Deut. 17. 18. v. the Law of God is to bee for the direction of the King and of the Priests and Levites The Book of the Law of the Lord given by Moses 2 Cron. 34. 15 19 30 31. compared with 2 Kings chapter 22. 8 11. v. chapter 23. 2 3. was that by which Josiah made his Reformation both in the removing of persons and things not once enquiring by Vrim whether he should slay Idolatrous Priests put downe others keep such a solemne passeover c and t is observable that the King commanded Hilkiah the high Priest and Shaphan the Scribe c to goe and enquire of the Lord for him and for the People concerning the words of this Book what judgement hanged over their heads and when it was like to fall and whether there were any means or whether it was not too late to appease his wrath and accordingly they went unto Huldah the Prophetesse yet he commanded not Hilkiah to enquire by Vrim neither did Hilkiah the high Priest put on the Ephod but went to the Prophetesse which is to me a great argument that the judgement of Vrim was only in some particular set cases as going in and out to war and such like but not for inquiry in cases of the Law what Reformation to be made or what transgressions of the Law to bee punished by death As for those other two places Deut. 19. 17 18. 21 and 5. I shall not spend many lines in clearing them as being not brought to prove the glorious Ordinance of the Oracle least I should be charged by Hagiomastix to show my valour in fighting with men of clouts of my owne setting up For the first t is understood of a single witnesse accusing one for seducing to Apostasie and revolt so Junius reads it ad testificandum in â—um Apostasiam and Ainsworth to testifie revolt against him not civill wrong as the English translation seems to carry it and the meaning is this although in all other causes two witnesses atleast are required by the Law yet in the businesse of religion one witnesse is sufficient to make a questioÌ„ of the partie by which God shows be would have the preservation of Doctrine commended to the Magistrate for this is an appendix of that Law which is spoken of Deut. 17. 2. So Iunius Diodate also on the place writes thus in case of a secret Seducement from Gods true service he that had been sollicited though hee were alone ought to detect the Seducer Deut. 13. 6. 8. and the Judges ought to proceed therein as upon an advice and denunciation not as upon a formall accusation which had required two witnesses And if the calumny was made to appeare unto them they were to observe this Law if it were truth that of Deut. 13. 9. So then this place holds forth no more then what Deut. 17. 8 9. does which hath nothing to doe with the judgement of Vâ—im as I have already showen at large and yet if this place had any thing in it more for enquiring by Vrim then the former it could doe Hagiomastix no good nor is to the point at all brought by him because this enquiring by Vrim is not to know from the Lord what kind of Idolatrie and Idolater this is whether that for which
high Priest in matters of morall transgressions giving Answers by Vrim and not by the sentence of the Law So Lorinus upon the 11. verse according to the sentence of the Law which they shall teach thee saith that by the name of the Law in this place is neither necessarily understood the Mosaicall Law nor the holy Scripture but the sentence it selfe of the Judge as the pronounâ— infinuates the Hereticks would have it to bee a conditionall command of hearâ—â—ning to the Priests according to the Law that they might take away the Authoritie of Traditions and appeale to the Scripture alone Luther long since writing upon this place observed as much of the Papists And the Papists with a great deale of endeavour have drawn this place to their Idol that they might set up the Papacie So that by this it seems the Papists and Sectaries are agreed upon the same Mediums to set up the Pope and his Infallibilitie and a Toleration and Dispensation to beleeve and professe whatsoever men please Thirdly this cleere reason of Master Goodwin in his 36. Section of Hagiomastix against the old Testament Law being now in force for putting of false Prophets Blasphemers and Seducers to Idolatris to death upon which hee vapours and triumphs so exceedingly over the Anti Quaerists certaine striplings of the Assembly as hee by way of scorne terms them is so farre from fighting against the Magistrates punishing even by virtue of that old law for matters of Religion where hee is sure and certaine the things hee punishes for are Apostasies Idolatries Heresies Blasphemies and that hee is not mistaken as that in all such cases of certaintie and infallibility it establishes the Magistrates coercive power in matters of the first Table and is indeed a strong reason for it For if that were the formall cause and reason why Magistrates might then punish Idolatrie false Prophecying c. because they might infallibly know such a thing was Idolatrie c. and so bee out of danger of fighting against God then what things may bee as certainly known under the Gospel to bee Idolatrie false Prophecying Apostasie c the Magistrate may as well restraine I shall not need to prove the consequence because besides its own evidence that it necessarily follows Master Goodwin in expresse terms grant and confesses page 130. that for his part hee shall thinke it equall nd meet hee that shall doe presumptuously and not hearken unto what is by infallible Revelation from God should be put to death and the only ground brought by him in this 36. Section of denying this power to Magistrates now is their uncertaintie in matters of Religion the best Oracles that Magistrates and Iudges have to direct them in doubtfull cases about matters of Religion being men of very fallible judgements and every way obnoxious unto error and mistake and therefore to goe about to prove that the old Law is now in force because it was once given to the Iewes is as if one should prove that a man may safely and without danger walke among bogges and praecipices at midnight because he may well do it at noone day So that by Hagiomastixs owne confession what 's certainly and infallibly known to be Error Idolatrie Blasphemie Heresie may and ought to be punished by the Magistrate under the new Testament which is indeed a yeelding the question that Magistrates may punish under the Gospell in matters of Religion for that 's not the question what is truth and what is Error what is Heresie and what is Idolatrie and whether any thing can bee known certainly under the Gospell to be truth or no and how the Magistrates come to know it and who shall tell them which is truth that is quite another question but the question in hand about Toleration and the Magistrates coercive Power in points of Religion is supposing and granting there are many things certaine in Religion which he certainly knows and beleeves whether then the Magistrate may punish which upon this very question whether Princes have full Power to command for truth was well observed by Bishop Bilson long since in his answer to a Jesuite making this objection Yea But who shall tell Magistrates which is truth That is not this question When wee reason whether Princes may command for truth and punish error you must not cavill about the meanes to know truth from error but suppose that truth were confessed and agreed on and in that case what may Princes doe for truth If I should aske you whether Princes may revenge Murthers and punish thefts were this an Answer to say but how shall they know what Murther is and who be theeves No more when we demand what duty Princes owe to God and his truth should you stand quarrelling what truth is or how truth may be known The Princes dutie to God is one question which wee now handle the way to discerne truth from error is another which anon shall ensue when once this is ended But first let us have your direct Answer whether Princes may command for truth or no And then the Iesuite answering for truth they may but if they take quid pro quo they both hazard themselves and their whole realms Bilson replies you slide to the second question again before the first be finished stay for that till this be tried Now then to bring this point to ahead and issue Hagiomastixs clear reason grants that in cases about matters of Religion sure and certaine the Magistrate may punish in the times of the Gospel which directly overthrowes that universall Toleration so much pleaded for in divers of his Books so that Master Goodwin by his own cleer reason is forced upon this Dilemma either to hold no points in matters of Religion and Doctrine of faith can be certainly and infallibly known under the Gospel or if they can then the violations of such may by the Magistrate be lawfully censured And here in this matter I doe appeale from Master Goodwins wanton wit great applause among his Seduced Members and from all others his ingagements to the Sectarian partie to his conscience if so bee in this point of pretended libertie of conscience he hath any conscience at all left to resolve me this question whether Christian Magistrates under the Gospell may not by the Scriptures and other meanes that God hath given and appointed in his Church infallibly and certainly know that there is a God that this God is but one that the Scriptures are the word and mind of this God that this God is holy just good wise eternall omniscient omnipotent mercifull perfect that this one God though but one in essence is three in persons the Father the Sonne and the Holy Ghost that the Son was manifested in the flesh became man that he died for our sinnes according to the Scriptures that hee rose again from the dead ascended into heaven sitteth at the right hand of God shall come to judge the world that
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
men of very fallible judgements and every way obnoxious unto error and mistake Yea the wisest and most learned of them are not able cleerly or demonstratively to informe now what the Government of the Church was in the Apostles dayes what the duties of a Minister are to the People as how oft he must preach so that upon Hagiomastixs cleere reason in his 36. Section against the old Testament Law for Magistrates punishing Blasphemers Idolaters c whatsoever can be brought out of the old or new Testament in matters of dutie may be evaded and it may be said this or that was commanded or forbidden because then they had the high Preists Prophets and Apostles who were infallible and could determine all difficulties In a word if some dissimilitude that may be shown either under the old Testament or the new in the times or state of things there when those Commands and Rules were given from the times and state of things now may be a sufficient reason of the Rules and Commands themselves being now not in force then it will follow that all morall duties laid down both in the Law and the Gospel bind not us because the same dissimilitude or as great may be shown in whatsoever dutie upon any Ordinance of Christ or relation among men is propounded Upon this ground the Sacrament of Baptisme shall not be perpetuall not universall in the Church because of some differences between that time when Christ instituted it and the times now as Socinus thereupon held Baptisme an indifferent thing belonging only to the infancie of the Church in which out of a rude people and accustomed to ceremonies a Church was gathered to Christ So neither an outward calling and Ordination of Ministers shall be perpetuall because then there were Apostles and other extraordinary men who in ordaining them could conferr the gifts of the Holy Ghost and had the gift of discerning of spirits So all the commands given by Paul and Peter of servants obeying their Masters and being subject to their Masters with all feare may be evaded and they may say they concerne not us because the servants in those times were their slaves bought with their money at their dispose but wee are borne free as well as our Masters and then those servants in any commands doubtfull had Apostles or other infallible men to go to to be resolved which wee have not they being long since ceased and so I might goe over all examples and commands both in the old or new Testament Fifthly This cleere reason of Hagiomastix in his 36. Section and 130. page why Magistrates under the old Law might exercise coercive Power upon false Prophets Blasphemers c because in all difficult cases of Religion the Iewes to whom this Law was given had the opportunitie of enquiring by Vrim and Thummim of immediate consultation with the mouth of God himselfe by the high Priest seems not to be any reason upon these grounds First that reason is never expressed in those commands or examples for putting to death false Prophets Blasphemers Idolaters c. but other reasons are alledged viz. from the nature of the sinnes drawing away from God the putting away of the evill and that others may feare and do no more so with other such like all reasons of a common nature to the times now as well as then Secondly before there was a high Priest and holy garments made for him particularly the brest plate of judgement the Vrim and Thummim Exod. 28. 15. 30. the Law was given for putting to death Idolaters Exod. 22. 20. and in Jobs time long before the high Priest and in a Land where the high Priest was not enquired by Idolatry was an iniquity worthy to be punished by the Iudges 3. Those who were Heathens strangers in the Land of Judea that beleeved not in the God of Israel nor understood not what the judgement of Vrim was and the sentence thereof yet the Iewish Magistrates would not suffer such whilst staid among them to blaspheme God to worship strange Gods or to offer their children to Molech as appears in Levit 20. 2. and in page 49. 50. of this Treatise Fourthly the Magistrates exercised their coercive Power in matters of Religion as freely after Vrim and Thummim were lost and that judgement ceased as they did before which cleerly showes the enquiring by Vrim under the old Law was not the cause of those Lawes concerning punishing Idolaters and false Prophets being in force It is the judgement of most of the learned writers both Robbins and others that the oraculous consultation with the Breast-plate continued no longer then to the captivitie of Babylon Vrim and Thummim being lost at the captivitie of Babylon and wanting at the Peoples returne as these Scriptures show Ezra 2 63. Nehem. 7. 65 neither do we find that ever God gave Answer by them any more divers learned men who write of the Iewish Church and State and of the first and second Temple of Hag gai 1. 8. Haggai 2. 9. The glory of this latter House shall be greater then of the former show the want of five things in the second Temple which had been in the first 1. The Aâ—ke with the mercy seat and Cherubims Secondly the fire from Heaven Thirdly the Majesty or divine presence Fourthly the holy Ghost Fifthly And the Vrim and Thummim of which the Reader may see fully in Ainsworths Annot. on Exod. 28. 30. Now that after the Captivitie of Babylon Princes and Magistrates used a coercive Power for offences against the first Table is plaine by those instances Ezra 10. 7 8. of making Proclamation that all who had taken strange wives of the People of the Land should come unto Jerusalem for the putting them away and such as were borne of them and that whosoever would not come within three dayes according to the Councell of the Princes and the Elders all his substance should be forfeited c Nehem. 9. 38. Nehem. 10. and 13. chapters Nehemiab and other Rulers entring into Covenant for Reformation in the matter of the Sabbath strange wives maintenance for the service of the House of God and Nehemiah commanding and contending to have matters reformed in the worship and house of God yea restraining and hindring the Prophanation of the Sabbaâ—h and smiting some for marrying wives of Ashdod of Ammon and of Moah Yea the want of a Priest standing up with Vrim and Thummim by whom the Magistrates might enquire was so far from hindring Magistrates in punishing about matters of Religion that the quite contrary is expressed both in Ezra and Nehemiah Ezra 2. 63. Nehem. 7. 65. some Priests being put from the Priesthood and forbidden by the Governor to eat of the most holy things till their stood up a Priest with Vrim and with Thummim that is for want of Vrim and Thummim by which God might be consulted with and his mind known herein Zerubbabel the Tirshatha is commonly said to be
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
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
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
verses about false Prophets neither doe they give out signs or wonders to confirme their calling the parties instanced in the text being of daughters to Fathers Wifes to Husbands c were not likely so much as to pretend to them the name of Prophets speaking by inspiration of some deitie but rather drawing by their neernesse of relation intimatenesse of affection opportunities of private and constant converse which many phrases in those verses the wife of the bosome thy friend which is as thy owne soule entise thee secretly thou shalt not censent unto him neither shall thine eye pity and such like imply and yet these are commanded to be put to death as well as those Prophets who openly and bodily gave out signs and wonders to confirme their being Prophets of which the Reader may be further satisfied by reading Junius his Analytical explication on Deut. 13. And as Moses in that former part of the chapter showes plainly contrary to the affirmation of Hagiomastix and other Libertines that others who perswade men to the worship of a false god besides those who pretend themselves Prophets are to be killed so in the latter part of this chapter from v. 13. he layes downe how they are to be put to death also that are guilty of Apostasie that have suffered themselves to be drawn away from the true worship of God to other gods who are so far from comming under the notion of false Prophets endeavouring to perswade men to the worship of a false God and that by affirming they spake by the inspiration of some deitie as that they fal not under the Title of Seducers at all but the seduced and therefore Iunius writing upon this Deut. 13. analyzes the whole chap. concerning Apostasies into two First the Authors entising to Apostasie in the first 11. verses Secondly those who are guilty of Apostasie who suffer themselves to be withdrawn from the worship of God in the latter part of the chapter and he showes this is another part of the chap. in which Moses speaks not of those seducing false Prophets nor the clandestine Seducers but of those who yielded to their Seducements particularly of those who publickly to the view of all are Seduced and being in publick Order as a City rest in that Apostasie by the publick authoritie of men falling from God and openly defending that impietie So Deut. 17. from verse 2. to verse 8. sets downe a Law for putting to death those who are Idolaters and Apostates simply though they never went about to entice others Iunius upon this 17. c. observes that this Law differs from that in the 13 chapt the eleven first verses because there Moses speaks of Apostates who are Dogmatists and enticers to Apostasie but here of Idolaters simply In Deut. 17. from verse 8. to verse 13. there is a Law that in ecclesiastical cases in matters of Religion as well as Civil upon going from the lower Iudicatories to the supreme to the high Priest with the Colledge of Priests the man that would doe presumptuously and would not hearken unto the Priest even that man should die which was in other cases then Blasphemie Apostasie Prophecying falsly for it appears by the scope of that place and the stream of all interpreters that in too hard matters for inferior Courts they should goe to the High Ecclesiastical Synedrion and whoever presumptuously disobeyed their sentence according to the Law though in other things then the forenamed Blasphemie c as appears by this place verse 11. 12. speaking of the Law indefinitely with that 2 Chr. 19. 8 9 10 11. compared together mentioning what cause soever shal come to you of your brethren that dwell in their Cities between Law and commandement statutes and judgements should be put to death the ground of which putting to death here commanded was not only from the nature of these sins against the first Table of the highest forme as Apostasie Blasphemie and such like but for other sinnes in points of Religion though lesser when the sentence and resolution of the high Priest with his Colledges was presumptuously disobeyed so that the punishing of wilful scorneful contempt of supreme Ecclesiasticall Government determining doubts and Controversies according to the word of God though in other cases then Apostasie Blasphemie Prophecying falsly is here commanded But having spoken so much of this Deut. 17. already in p. 101. 102 103 104 105 135 159 160. I shal not enlarge further only I shal take my leave of this Scripture by adding a passage out of Master Cottons late Book against Mr. Williams in way of answer to an evasion of his that the capital punishment prescribed against the presumptuous rejection of the sentence of the highest Court in Israel was a figure of excommunication in the Church of Christ Unto which Master Cotton replyes That Law is of moral equity in all Nations and in all Ages Hee that shall presumptuously appeale from or rise up against the cheifest or highest Court in a free state is guilty laesae Majestatis publicae and therefore as a capital offender to be censured in any free common-wealth And certainly if that part of the Law in Deut. 17. of presumptuously appealing from or rising against the sentence of the cheifest and highest Court in a free State being punished with death be of universal and perpetual equitie then punishing so far at least as to restraine those who presumptuously rise up and contemn the sentence of the highest Ecclesiastical Iudicature in a Church going according to the word of God is of universall and perpetual equitie too and the command of God in that text for punishing is against the man that will not hearken unto the Priest as well as he that will not hearken unto the Judge Deut. 18. 20. sets downe a Law that the * Prophet which shal presume to speake a word in Gods name which he commanded him not to speak shal die as well as hee that shall speake in the name of other gods which place of Scripture proves expresly against Hagiomastix that other Prophets besides those that came in the name of false gods and with other false Doctrine then that let us goe after other gods which thou hast not known and let us serve them were to be put to death The command is indefinite concerning speaking any word in Gods name which he commanded not to speak which must needs extend further then a Prophet prophecying only of turning to another God for there were many false Doctrines and false worships against the Jewish Religion besides that of Apostasie to other gods Again the scope of the words and several phrases as if the thing follow not nor come to passe thou shalt not be afraid of him show t is meant of other Doctrine then saying let us goe after other gods namely of Doctrine foretelling of some things to come whereas enticing to goe and serve other gods is de praesenti Learned * Iunius writing
his other wicked Opinions M. Goodwin what Answer wil you make to God for these pretences brought against Scripture can you think against such expresse texts such poor shifts wil serve or wil hold water in the day of judgement what if these then prove but Adams fig-leaves meer shifts and tricks of wit to put off the word and bee not real what wil you then doe for all the dishonour of God ruine of precious souls occasioned by your means wil not Gods wrath sweepe away these Cobwebs I say no more thinke upon it Master Goodwin and be not deceived God is not mocked 18. THESIS Whereas the Patrons of Toleration commonly plead that all places of Scripture both of examples and commands for Magistrates punishing in matters of Religion are only from the old Testament and t is confessed by them that under the Law before Christs comming good Magistrates both did and might exercise coercive power on false Prophets Apostates Blasphemers but now since the new Testament t is otherwise It being the Will and Command of God that since the coming of his Son the Lord Jesus a Permission of the most Paganish Jewish Turkish or Anti-Christian Consciences and Worships be granted to all men in all Nations and Countries and they only to be fought against with that sword which is only in soule matters able to conquer to â—it the sword of Gods Spirit the word of God I lay downe this Thesis That all things concerning Religion and pietie constantly practised by the godly and by God commanded under the old Testament and by him never declared to be repealed bind as firmely under the new Testament although there be no particular command nor example a new approving them as they did under the old and that in such cases the comming of Christ into the world and his death are so far from giving any dispensation or Libertie that quite contrary some things before permitted to the Jewes are by Christ now taken away and all matters in reference to Religion and Holinesse upon the comming of Christ into the world are spoken of by the Scriptures as to be kept and done with greater exactnesse and strictnesse For proof of which I lay downe these following grounds First That the Scripture of the old Testament is the Canon and Rule of faith and Practice as well as the Scripture of the New and that it equally belongs to Christians as the Books of the New which point besides that it hath been held by the Orthodox in the Church of God in all times since Christ and denied only by Hereticks as the Simoniani the Maniches Socinians Antinomians Anabaptists I shall give these reasons 1. That Christ and the Apostles all along in the new Testament prove their Doctrine by the Scriptures of the old Testament Moses and the Prophets still referring the People in all Controversies of Faith and Practice to the Scriptures of the old Testament as is evident by these places Luk. 16. 29. John 5. 39. Rom. 15. 4. 2 Tim. 3. 15 16 17. 2 Pet. 1. 19. cum multis aliis which are all understood of the Scriptures of the old Testament as besides many things in those texts showing as much no Scriptures of the new Testament being then extant when Christ gave those exhortations to search the Scriptures and when Timothy was a child of which Scripture the Apostle speaks which Timothy learned of a child as Chrysostome well expounds Now that was the Scripture of the old Testament because the new was not as yet committed to writing then when Timothie was a child Nay further all the texts by way of Scripture prooâ—e brought in the new Testament to prove any thing in matter of faith and manners are all quoted out of the old Testament and not the new whereupon wee see how frequently Moses the Psalms and Prophets are cited by Christ and his Apostles but to my best remembrance I doe not find in all the new Testament any place of Scripture brought to prove any thing from the new Testament but that one passage out of Pauls Epistles 2 Pet. 3. 15 16. 2. The Apostle Paul 2 Tim. 3. 16. saith All Scripture is given by inspiration of God and is profitable for Doctrine for Reproofe for Correction for instruction in righteousnesse Now if all Scripture be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Scripture of the old Testament is so to and as given by inspiration is with all reverence to be acknowledged and received by Christians Againe if all Scripture be profitable for Doctrine for reproofe for Correction for instruction of righteousnesse therefore Doctrines of faith and Practises of life may be profitably fetched from thence and when things are laid downe in the old Testament they are commanded in the Scriptures they being the Scriptures too although not mentioned in the new But who so desires to be further satisfied in this question of the Scripture of the old Testament being of the same Authoritie with Christians as that of the new let him consult Bullingers Books against the Anabaptists lib. 4. cap. 4. 5 6 and Spanhemius his Disputations against the Anabaptists De usu Script V. Testaments in Ecclesia Christiana Secondly every command of God made knowne in the old Testament and never afterwards repealed nor revoked by him nor expiring in the nature of it is perpetual and in force whatever God once commands til he declares either particularly that t is not his will such a Law should any longer bind or at least generally in equivalencie obliges So that t is no good argument to say against a Practice as long as t is commanded in the old this cannot be proved out of the new Testament and therefore may not be done but rather on the contrary wee may inferre that the silence of the new Testament concerning a Law expresly and clearly delivered in the old Testament is a confirmation rather then an abrogation of it or an intimation that it is expired There are many particulars might be instanced in some expressely commanded and others forbidden in the old Testament which are not spoken of at all in the new Testament unlesse in general that yet are held by Orthodox Divines and I suppose by Hagiâ—mastix too binding under the new as many degrees of Marriages forbidden usury as Magistrates putting to death murderers and some other Malefactors with divers others that might be named Upon which occasion Master Cotton answers Master Williams If it be true that Christ gâ—ve no expresse Ordinance Praecept or President of killing men by material Swords for Religion sake It is as true that neither did he for any Breach of Civil Justice no not for murder nor Adultery And so supposing there were no new Testament proofes for the Magistrates punishing Apostates Blasphemers c. yet the old Testament affording such a cloud of witnesses is testimony abundant especially remembring what I have at large proved in divers pages of the last Thesis concerning
the nature of those commands and examples recorded in the old Testament and indeed considering how clearly largely and importunately the Magistrates power and dutie in punishing in matters of Religion is set down and pressed by the Holy-Ghost in the old Testament it had been no wonder if nothing had been said of the new the abundant urging in the old serving for a reason of silence in the new But because this rule is so fully and judiciously handled in a late Book cald Sabbatum Rediviâ—â—um viz. A Law instituted in the old Testament not abrogated in the new is of perpetuall obligation though it have not expresse â—atification in the Gospel I shall referre the Reader thither where he shall find many grounds brought to prove it extracting only one passge out of the Book Whatsoever Law in once delivered to the Church and accordingly recorded in the Law Booke the holy Scriptures even of the old Testament whosoever would claim exemption from it whether particular Person or Church must produce some what to prove that that Law is now under the Gospel repealed or at least expired more then bare saying that it is no longer in force It is so in the statute Law of our Kingdome and of all Kingdomes if a man can alledge for himselfe in point of Right or Priviledge or the Kings Councell for the Kings Rights and Pâ—erogatives any statute that was once made it stands good for all purposes unlesse they who would gainsay it can alledge and prove that such a Statute is out of date by expiration or repeale So that the proofe lies originally upon the refuser of the Law and they that would maintaine it and urge it need plead nothing more then the enacting of it once till the abrogation of it can be verified and if it be so in the Statutes of men and the positive Lawes of Kingdomes much more in those of God whose Authority in unquestionably more absolute and whose wisedome Holinesse Justice and Goodnesse is infinitely beyond that of all Princes and States in the world 3. T is granted Princes and Magistrates under the old Law before Christs comming had a coercive power in matters of Religion and did punish Blasphemers c Now 1. seeing they long had it can any proofe be brought how and upon what occasion it was taken from them can any man shew any text out of the new Testament where Christ and his Apostles took away this power from Princes or declared that however under the old Seducers and false Prophets were to be dealt with by the Civil powers yet not under the new but only with the word of God Bullinger in his fifth Book against the Anabaptists chapter 3. page 169. pleading for Magistrates power in matters of Religion speaks thus to them Are Princes and Magistrates of the new Testament endorred with lesse Spirit and power then those of the old Or in what place have Christ and his Apostles removed Christians Princes from this power of Magistrates Whatever reasons or grounds any way or in any kind there were under the old for this power of Magistrates the very same remaine now were errors and Heresies then deadly and damnable so they are now were they then spreading as a Gangrene and corrupting many so they do now were they then hateful to God so they are still were false Teachers in those times unreasonable perverse obstinate not to be convinced by words behold they are as froward and desparate in these were Princes and Magistrates then to be zealous of Gods honor and to serve the Lord not only as private persons but as Magistrates so they ought to be now and t is by the Spirit of God foretold they should Now where there is the selfe same reason there is ever the selfe same Law and Equity both under the Law and Gospel for the further proofe of which the Reader may consult Master Prynnâ— Sword of Christian Magistracy supported pag. 21. 22 23 2. It cannot seem reasonable that all other relations Parents Masters Husbands should have the same authority over their children servants wives under the Gospel as they had under the Law and that in spiritual things and the Christian Magistrate should not nay that the Power of Parents Masters Husbands should be confirmed strengthned and more largely set forth Ephes 5. 22 23 33. Ephes 6. from verse 1. to 10. Col. 3. from verse 18. to 23. 1 Pet. 2. 18 19. and the Power of Magistrates only taken away Musculus in his common places De Magistratibus speaking of the power that Fathers have over their children in matters of Religion reasons from thence that to the Magistrate the supreme Father of all his subjects whose Power is far greater then that of a Father the care of religion more belongs then to Fathers In Magistrates there is an Authoritie of supereminencie excelling all then which there cannot be a greater on earth Therefore shall not that be lawfull for such an Authority and Power which is lawfull for every Father in his owne House yea by that divine command is it not required that that should belong to the greater which belongs to the lesse that to the publick Father of the people which belongs to the private 3. God under the new Testament allowes and approves of the calling of Princes and Magistrates giving many expresse commands to Christians of subjection and obedience to them Rom. 13. from verse 1. to 6. Tit. 3. 1. 1 Pet. 2. 13 14 17. 1 Tim. 2. 1 2 3. the ends and uses also for which Magistrates were instituted are the same under the new Testament and old besides there is not any one text in the new Testament limiting or restraining the Power given them by God in the old and therefore their calling and Power must needs be the same Learned Bilson in his true Difference between Christian subjection and unchristian Rebellion proving the Princes power and charge by Gods Law of Deut. 17. 18 19. and by the example of the godly Kings of Israel and Judah reaching as well unto matters of Religion as other things that the sword is given them to provide that as well true Religion be maintained in their Realms as civill justice ministred that they forbid prevent and punish in all their subjects not only murders thefts and such like breaches of the second Table but also Schismes Hereâ—ies Idolatries and other offences against the first Table pertaining only to the service of God and matters of Religion answers thus the Jesuits objection the very same evasion the Sectaries have now This charge concerned none but the Kings of Israel and Iudah That refuge doth rather manifest your folly then satisfie my reason Did I pray you Sir the comming of Christ abolish the Vocation of Princes I trow not Then their office remaining as before per consequens both the same precept of God to them still dureth and also the like power to force their subjects to serve
God and Christ his Sonne standeth in as full strength under the Gospel as ever it did under the Law For Princes in the new Testament be Gods Ministers to revenge Malefactors as they were in the old and the greater the wickednesse the rather to be punished ergo the greatest as Heresies Idolatries Blasphemies are soonest of all other vices to be repressed by Christian Magistrates whose zeale for Christs glory must not decrease Christs care for their Scepters being increased and those monuments of former Kings left written for their instruction were not this sufficient as in truth 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
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
Deum Qui volebat de publico vel alioqui de gravi negotio percontari veniebat ad sacerdotem Is indutus Ephod stabat coram arca Domini In Ephoa sine in pectorali erant inclusi duo decim lapides pretiosi in quib us nomina duodecim tribuum erant inscripta Interrogantem oportuit faciem ob vertere ad sacerdotem interrogare non quidem tam aperte ut vox audiretur nec ita etiam obscure ut tantum in anima cogitaret quae petebat Deinde sacerdoti hoc pacto reddebatur oraculum Spiritus sanctivi literae quaedam in pectorali eminebant idque vel loco vel fulgore in quibus sacerdos oraculum voluntatem Dei legebat Haec Chimbâ— Cui quantum fidei fit tribuendum nescio Potuit enim fieri ut spiritus Dei absque literis oracula ediderit per vocem summi sacerdotis cujus animum vaticinio afflasseâ— Weems Christian Synagogue Prolegomena cap. 4. The Revelation by Vrim and Thummim is not expressely set down Iosephus thinks when they were to go to battell the Priest putting his Ephod upon him if they were to march then the stones did shine but if the stones did not shine then they were to stay but this seems not to have been a sufficient way to have directed them in other cases Wherefore t is most probable that the Priest having these stones upon his breast that the Lord inspired him by his Spirit what answer to make to every question asked him * Junius in Deut. 17 9 12. Conjunctionem disjuctivam esse apparet ex vers 12. ut reipsa munera esse disparata constat ad quae haec officiorum nomina respiciunt Mr. Gillespies Aarons rod blossoming c. 3. 11. Here are two Judicatories distinguished by the disjunctive Or v. 12. which we have both in the Hebrew Chaldee Greek and in our English translation * Vide Mr. Gil lesp Aaronsrod blossoming Book 3. c. 11 12. showing fully in this Scripture a transmitting difficult cases from inferior courts to those at Ierusalem and to the supreme court there Vid Luther Piscat in locuâ— In judiciis conveniens ordo observandus est ut sc judices inferiores quuÌ„ iis oblata est causa difficilâ—c ex qua expedire se non possunt causam illam deserant ad judices superiorestanquaÌ„ juris peritiores * Nicol. lyra in Deut. 17. 8 9 10. Surge ascende i. e. in his casibus consimilibus recurrendum est ad superiores judices sâ— ad summum sacerdetem Judicem populi * Cas Consc lib. 4. cap. 4. pag. 122. Si igitur haeretici sint maniesti publice noxii debent a Magistrrtu publica potestate coerceri Si vero â—tiam manifestè blasphemi sunt in illis blasphemiis pertinaces praefracti possint etiam affici supplicio capitali * De in obedientia in illis rebus quae ex lege Dei manifesto clare determinantur * Hagiomastix page 130. * Ad hoc tribunal referebantur quaecunque non poterant definiri ab aliis vel ambigua erant varia judicia inferiorum judicum experiebantur ex praescripto legis Deut. 17. 8 9. Ainsworth Annot. on the place Weems Christian Synagogue pag. 171. * Vide Diodate English Diviues Annotations on the place * Junius in locum Et si in omnibus aliis causis ad minimum duo testes ex lege requiruntur tamen in religionis negotio unus testis ad Questionem habendam sufficit adeo vult Deus Magistratibus conservationem doctrinae commendatam esse Est autem appendix legis quae habetur supr 17. * Theodoret Quaest in Levit Quaest 33. Deprthensus est quidam qui Deum omnium blasphemauerat nondum autem Lex erat scripta De Blaspemia propterea legislator hanc legem servari jussit * Vide Nicol. Lyram Babingt in locum Lev. 24. 15 16. * Vid. Lyram in Num. 15. Nesciebant tamen qua morte dehebat mori quoniam modus mortis non fuit determinatus Exod. 13. 14. Ergo recluserunt eum quo usque scirent hoc per revelationem Domini ☜ * Lutherus in Deu. 17. 8 9 10 11. Et hâ—nc locum miro conatu Papistae ad suum IdoluÌ„â—raxerunt ut Papatum statuâ—rent * One of the Members of the Assembly was the sole Author of the Vindication of the printed paper entituled An Ordinance for the preventing of the growth of Heresies and not 3. or 4. which worthy Member could hee get any time from his often preaching and constant attendance on the Assembly wold I doubt not make Hagiomastix not only a stripling but a very child * Bilsons true difference between Christian subjection and unchristian Rebellion part 2. p. 277. ☜ * Master Goodwins Modest humble Queres about the Ordinance Quere 2. ☞ * Anapologesiates Antapologias The Preface to the Reader But for those opinions wherein I dissent from Mr. Edwards and the generality of those whom he calls his godly Orthodox Presbyterian Ministers I have bestowed so much labour and travell of soul severall wayes to satisfie my selfe in the truth of them and withal have received such abundant satisfaction from God for what I hold in them in pregnant strong cleare and rationall demonstrations on the one hand in distinct cleare and home Answer to all objections to the contrary that ever I met withall on the other hand that if light be light reason reason sense sense Scriptures Scriptures I suppose I shall never be unsetled or shaken in them though the whole world should rise up as one man to oppose me And therefore being fully perswaded resolved and possest in my judgement soule and conscience that the way of the Congregation is the Truth A Quere concerning the Church Covenant pag. 1. First confident we are as confidence it selfe an make us that there is no commandement given to the Churches for exactâ—ng any such Covenant to those that are to be admitted into Church Fellowship with them A Letter of Master John Goodwins sent to Master Thomas Goodwin pag. 12 13. Confident I am that there is a light beyond your light in these matters and which you are very capable of if your eyes by your long slumber be not over heavy to open I professe in the sight of God and in as great singlenesse and simplicity of heart as ever nâ— an in this world spake word unto you that I doe as clearly apprehend Error and mistake throughout the greatest part of your way as I doe in this conclusion that twice two makes foure The necessity of your Covenant Prolix confession of faith putting men to deliver their judgements in points of doubtfull disputations upon and before their admission into your Churches the power of the Keyes and of Ordination of Pastors to be the right and inheritance of the whole body of the Congregation and of every member indifferently and promiscuously the divine institution or peremptory necessity
of your Ruling Elders the necessity of Widowes as Officers in the Church the absolute necessity of one and the same governmant or Discipline in all particulars whatsoever for all Churchès in all times and places a full and peremptory determination of all things whatsoever appertaining to the worship of God with divers such like positions which are the very life soule and substance of your way I am at perfect peace in my thoughts that you will never be able to demonstrate or prove from the Scriptures to any sober minded or confidering man Master Goodwins Appendix in his Preface to the Reader If the soules and consciences of men have any cause at all to blesse me it is because I have clothed them with strength and confidence of the royall parentage and descent of the Scriptures and subdued their fears and jealousies of any subornation in that kind under their feet Nay did I not verily beleeve the Scriptures to be the word of God I would not for their sakes expose my selfe as now I doe But that beleif I speak of which hath reigned in me and over me hitherto and hath blessed me with such an abundance of peace of comfort in sufferings for it will not c. An Apologeticall Account of some Brethren of the Church whereof Master Goodwin is Pastour pag. 5. 6. The Doctrines of the Father and of the Sonne the involving whereof in the clouds of uncertainty the said Vindication most falsely and malâ—tiously charges upon him hath he brought into so cleare and open view that we have seen the peace and everlasting salvation of our soules in them Every one of those fundan entail Principeâ— of Christian Religion which this gangren'd pen would perswade the world he denies or doubts of hath he not only asserted in our hearing againe and againe but proved them with such evidence and demonstration of the spirit that our consciences were forced to fall flat before them and to confesse that of a truth God was in them * Anonymi Dissertatio De pace Concordia Ecclesiâ—e pag. 91 92. Apologia pro Socinianis Fallunt falluntur qui ad florentis istius aetatis exemplum nostra tempora exiguut Non iisdem remediis nunc afflicta Ecclesiae valetudo restitui potest quibus olim poterâ—â— aegritudo submoveri Cum sanam esset ac robusta Ecclesia in primo illo aetatis store ApostoloruÌ„ choro superstite etiam violentis utiremediis ob vigorem suum par erat Nunc morbis ac senio confecta debilis superanti jam aegritudini pene succumbit â—ec magis unquam periclitatur quam cum in crudeles medicos incidit Vide ibi plura * Gerard. Joh. Vossii Theses Theolog. De necessi Baptismi Thes 4. contra Fâ—ustâ—Ì„ SocinuÌ„ Praeterea etsi concederetur Christum de Baptismo de disse praeceptuÌ„ censet illud tantùm pertinuisse ad initia quibus exrudi populo ceremoniis assueto Ecclesia Christo colligebatur Denique eo etiam concesso ut perpetuo debeat in Ecclesia obtinere negat tamen universale esse nam cum aquae Baptismus nihil aliud sit quam publicaâ— solennis quaedam professio nominis Christi minime hunc iis necessarium esse ait qui ex Christianis id est Christum profitentibus nascuntur aut qui in Christiana fide sunt educati * But some commands that in regard of their manner some degrees and adjuncts may not bind yet in respect of their substance and the things themselves are perpetuall of which I have spoken before p. 81 82 83 84. whoever does but consider the difference between the essence of a thing and the adjunct of a thing how the essence is one thing and the adjunct another and how some change may be in an adjunct when not in the essence at all will be satisfied a Vid. Jun. Annot. in Ezr. 1. 65. and Eng. Annet * Calvin Refut Eâ—â—orum Serveti p. 598. Hujus rei illustre nobis exemplum spiritus Dei proponit in Nebuchad Nam ejus edictum celebrat Daniel quo capitalem paenam denunciat siquis in Deum Israel blasphemus fuerit Honor profecto non vulgaris crudeli tyranno habetur quum Prophetam suum Dominus ad publicandas quaet tulit leges qua si praeconem assignat leges ipsas in acta sua refert sacrisque suis oraculis annumerat Quid an spiritus saâ—cti Prophetae elogio laudatur Nebuchadnezer qui veri Dei gloriam pro imperio tutandam suscepit ut ad impiam ejus prophanationem connivâ—ant sancti Magistratus an non potius his dominus sub profani regis persona quid agere ipsos deceat praescribit Et câ—rte quid magis praeposterum quam in Ecclesiae sinu impune foveri fcelestas in Deum câ—ntâ—elias quae in Babylone paena capitali sanitae fuerunt ☞ * Bulling adversus Anabaptistas l. 4. c. 5. c. 6. Osiandri Enchiridion c. 2. Qust 41. De Magistratu Politico * The Errors and Controversies in matters of the second Table upon the 5 6 7 8 and 9. Commandements are the most exactly summed up by Danaeus in his Book De Haeresibus of any Author in that kind that ever I met with Indexâ— Tertius de Decalog Legis De quinto Praecepto Magistratum damnant tollunt Manichai Anabaptistae Magistratus â—utoritatem in negotiis religionis negant Dâ—nâ—tistae Judicia capitalia à Christianâ— homine exerâ—â—i posse negant Tertullianissâ— De sexto precepto seipsos occiacre putant licere hominibus Patriciani Circumcelliones De septimo Praecepto Vxores communes promiscuas ess debere dâ—cent Simoniani Nicolaitae Carpocratiani Incestus admittunt probant Catapâ—â—yges De octavo praecepto Propria quaedam à Christianis possâ—deri posse negant Apostolici Jesuitae Anabaptistae De nono praecepto mentiri homini Christiano licere putant Messaliani Priscillianistae ☜ * Whites way to the Church pag. 81. 83 84 85. Neither can the Jesuite assigne any Company or State of men whereby the Church may be supposed to manifest her teaching but the same may be subject to error and in experience hath erred as wee see in Councels Doctors and all other meanes which she hath used in teaching us except that of the Scriptures only Willets second Generall Controversie concerning the Church second question whether the Church may erre pag. 69 70 71. Amesii Bellarm. Enervat Tom. secâ—nd cap. 2. De Eccles visibilit quaest 4. An Ecclesiaâ— possit errare Rivet Catholic Orthodox Tractat. 2. Quaest 3. An Ecclesia possit errare Cameron Praelect de Eccles De Eccles Infallibilit 281 282 c. ☞ * Chamier Panstrat Cathol De Canon summa Regula Fidei Apostoli fuerunt infallibiles ex particulari assistentia spiritus habuerunt particularem non habitualem assistentiam spiritus Lutherus spirtus Sanctus non semper tangit corda Prophetaâ—um * Whitak Controv 3. quaest 6 An Assertion of the Government of the Church of