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

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

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

there is a Hell and eternall Death for all wicked impen●tent persons and a Heaven and eternall life for the Elect and true beleevers that for a Christian to worship and serve the Sun Moon and starres or foure-footed Beasts and creeping things is Apostasie and Idolatrie that to revile scoffe at and speak reproachfully of God is to blaspheme God that for a man to say God revealed to him the day of judgement should bee on such a day or such and such things should come to passe at such a time when the contrary is manifested to all be not to prophecy falsly and so I might instance in many more Unto which question if Master Goodwin answers affirmatively that Magistrates may in these and some other points of Religion infalliblity and certainly know the truth then the universall Toleration pleaded for by him in M. S. Some modest and humble Quaeries concerning a printed Paper entituled an ordinance for the preventing of the growing and spreading of Heresies c Hagiomastix Appendix 〈◊〉 Hagiomastix and other his Pamphlets falls to the ground and the Ordinance presented to the Honorable House of Commons for preventing Heresies and Blasphemies may take place and the Inflicters of heavy censures upon such who broach Doctrines contrary to these viz. that there is a God that he is perfectly holy ●ternal that hee is one in three persons c may infallibly know such Opinions are not the sacred Truths of God and the c●eer reason of Hagiomastix in this 36. Section against the old Testament Law for putting false Prophets c to death now is of no force at all for in these Principles of religion named and divers others as the resurrection of the dead that Christ is God that Christ according to his humane nature was borne without sin c Christian Magistrates walke no more at midnight but at noon day then the Iewish Magistrates in cases of Blasphemie Apostasie Idolatrie Prophecying falsly c. are as certaine and sure as they who received Answers under the old Law in matters of Religion of Idolatrie Blasphemie supposing there had been any such from the Priests by the judgement of Vrim But now if Master Goodwin dare answer negatively that there is no infallible certaine knowledge in any point of Religion under the new Testament no man infallibly and certainly knowes that there is a God or that this God is holy perfect eternall that there is a Iesus Christ who died for our sins and rose againe from the dead that there is a resurrection of mens bodies and a day of judgement c t is all opinion and probabilitie the contrary may be the Sacred Truths of God and therefore there may be no punishing by death or other bodily punishment for holding any Doctrines or Opinions in Religion suppose contrary to admonition which for ought the said inflicters know except they make themselves infallible may be the sacred Truths of God I say and am ready to prove it against him that he overthrowes the Scriptures all Christian Religion all Faith yea all the comfort and salvation of Christians hee is a Sceptick an Antiscripturist a Newtrall in Religion and an Atheist Hee justifies the worst of the Papists in all they have written against the Scriptures calling it a nose of wax a dumb judge inkie Divinity c. for to hold nothing can bee known certainly and infallibly by the Scriptures is to make them a nose of wax an imperfect weak rule a doubtfull Oracle like that of Apollo's For if the Trumpet give an uncertaine Sound who shall prepare himselfe to the battell so likewise except the Spirit of God have by the holy pen-men uttered words that may bee understood how shall it be known what is written for this would make the Scriptures be as a speaking into the aire but as concerning that point of the Church under the new Testament knowing infallibly and certainly the Christian Religion and matters necessary to salvation both in faith and worship as the Church under the old by Vrim I shal speak fully to it in the seventh answer to this Reason only for a conclusion of this third Answer I adde I much wonder seeing under the new Testament according to Hagiomastix Doctrine no Magistrates nor Synods can be certaine in doubtfull cases about matters of Religion but the best Oracles Magistrates have to consult with are every way obnoxious unto error and mistake and that the wisest and most learned of them are not able cleerly or demonstratively to informe the Magistrate what blasphemy or what idolatry it was which was by God sentenced to death under the Law though by the way I must check Master Goodwins confidence for I who am the least of all the Ministers of Christ and not to be named with the wisest and most learned of them am able cleerly and demonstratively out of Deut. 17. 2. 3. 4. 5. to informe the Magistrate and Master Goodwin too if he will bee informed what Idolatrie it was which was by God sentenced to death under the Law viz for a Iew to goe serve and worship the Sun or Moon how Master Goodwin and divers Members of his Church come to be in many controverted points doubtfull cases about matters of Religion so confident and certaine as they make themselves certain that Presbyteriall Government is not Jure Divino certaine that Christian Magistrates may not exercise their coercive Power in any matters of Religion no not to the restraining of Blasphemie Idolatrie Heresie Scisme most certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere faith in a proper sense is imputed to justification and not Christs Righteousnesse certaine that the way of the Congregation is the truth and so I might instance in divers other points To be confident as confidence it selfe can make a man to bee as sure as twice two makes four to have abundant satisfaction from God for what a man holds in pregnant strong cleer and rational demonstrations on the one hand and distinct clear and home Answers to all objections to the contrarie on the other hand that if light be light reason reason sense sence Scriptures Scriptures then such a Doctrine is truth that though the whole world should rise up as one man to oppose yet that should not shake nor unsettle a man in it is to attaine to a high measure of certaintie and infallib●litie Now whoever hath but read with due consideration Mr. Goodwins writings cannot but take notice in them of many high strains and professed solemne Declarations of his absolute certaintie and full demonstrative knowledge of many Points of Religion yea of some more doubtfull controverted as of Church-Governement and the way of the Congregation and yet I suppose hee hath no better Oracles to consult with then Christian Magistrates have There is no Priest with Vrim for him to enquire by unlesse the Sectaries have set him up as their Oracle to consult with in stead of the Scriptures and I think he will not

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

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

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

up to obedience and deterre them from the contempt and violation thereof whereas on the contrary for the want of this all Blasphemies Heresies and Errors have abounded of which I could give many instances but shall referre them to the more proper place of handling viz. to the Reasons for Magistrates punishing men for Idolatries Blasphemies Heresies Schismes only for the present shall hint that God himselfe saith twice once in Deut. 13. 11. the other Deut. 17. 13. the Magistrates punishing in such a case shall cause all the people to heare feare and to do no more presumptuously the Lord gives this blessing unto the punishment of such offendors that others not only which see but heare of them have the bridle of feare put upon them whereby kept from the like Thirdly and lastly this coercive power of the Magistrate will be found every whit as usefull and necessary now for the glory of God salvation of mens soules peace of Church and State as it was then yea and in some respect● more necessary there being in our dayes not only the same reasons and causes for that power of the Magistrate but others also Were there under the Law many incorrigible presumptuous offendors against God and his worship that could not be otherwise reclaimed and are there not such now were there then many grosse ways of false worship and Religion destroying foundations broacht among the people were they then infectious drawing away and seducing many soules were they then provoking the wrath of God causing it to waxe hot against his people Ought the glory and Name of God to bee then dear to Magistrates Why behold under the Gospel there are as incorrigible desperate persons broaching all kind of damnable Heresies making it their work to lay wast all Religion whom no Admonitions Church Censures can do any good upon Heresies and Errors now are as infectious spreading subverting whole houses eating as a Ga●grene and so in the rest Master Burroughs in his Irenicum page 23. confesses there is a necessity of the Magistrates power in matters of Religion 〈◊〉 truth now as there was then and showes though we cannot argue the being of spirituall Ordinances from our need of them but from their institution yet in naturall and civill things this way of arguing is strong enough there is need of such a help and therefore we should seeke to have it And the necessity of the Magistrates coercive power under the Gospel he sets down as follows Now sure the need we have of such a power is exceeding great we were in a most miserable condition if we had no externall civill power to restraine from any kind of Blasphemies and Seducements The condition of the Jewes O how happy was it in comparison of ours if this were denied us for if any of theirs did blaspheme God or seeke to seduce any from him they knew what to doe with him besides perswading of him to the contrary but if any should seeke to seduce the wives of our bosomes children of our bodies friends as deare to us as our owne lives into those wayes that wee thinke in our consciences will und●e their soules to all eternity yet we must only desire them they would not doe so we must only admonish or seeke to convince them or remove them but restraine them we cannet If the deliverance of us from the Pedagogy of the Law hath brought us into this condition our burden is greater in this thing then any that the Law laid upon our forefathers Hath Christ delivered us from one burden to lay a greater upon us Must we now see those who are dearest to us drawne into the way of eternall destruction and stand and looks on but no way left to help them or our selves unlesse we can perswade to the contrary Surely our condition is very sad Have we not cause to say Lord let any burden of the Ceremoniall Law be laid upon our necks rather then this If there were a company of mad men running up and downe the streets with knives and swords in their hands endeavouring to mischeif and kill all they meet with and we must doe nothing to restraine them if we could perswade them to doe otherwise well and good but that is all we can doe for helpe what a dangerous thing were this The case is the same when those who are mad with damnable Heresies run from place to place seeking to draw all they can from the truth If we have no meanes of helpe but 〈◊〉 it is ill with us Surely God hath not put his people ●●to such a sad condition or this is be hath provided better for his people then thus And I appeale to the consciences and experience of men whether this power of the Magistrate of punishing Blasphemies and Heresies be not found to be usefull and necessary both for the honour of God the safety of other mens soules the peace of Church and State and whether all other mens without this when this might have beene had have made good these ends or whether this coming upon other means as Admonitions Instructions Synods Church Censures hath not suppressed Heresies Schisms vindicated the honor and truth of God recovered many souls setled the peace of Churches and States as among the Donatists of old and the Arminians in Holland of late Any mans reason yea sense may tell him that in this sinfull corrupted condition of man there is in coercive power a naturalnesse and sutablenesse to work upon the outward man for the furtherance of spirituall good and that when no other means can this power removes outward things that hindered keeps from outward evils applies outward means And yet further besides the same reasons and grounds now of the necessity of the Magistrates coercive power as well as under the Old Testament there seemes to be new reasons under the Gospel over and above that plead for the necessity of this power As that under the Gospel so many outward visible judgement● are not inflicted by God upon offenders as were under the Law whereupon Master Cartwright speaks Certainly if ever there had beene any time wherein the Magistrates sword might have rested in the sheath the time of the Law had of all beene fittest when the Lord did so visibly sit in his judgement seat and himselfe in proper person held the Assise and Gaile delivery For as the Lord doth not now by outward blessings give so plentifull testimony to the obedience of the Gospel as the Law so doth he not with so many and so severe punishments revenge the breach of it as in the time of the Law for in these outward punishments the dispensation of God under the Law is divers from that under the Gospel in that be did more terribly revenge disobedience and therefore God not striking now so often immediately Blasphemers Seducers false Prophets Schismaticks as under the Law the Magistrates have the more need not to beare the sword in vaine lest Hereticks and

Zerubbabel would not let the Priests that knew not their genealogies eat of the most holy things so that some Priviledges are denied for want of Vrim and Thummim in a case of Geneologie and birth after a confusion and mixture of marriages for the space of about 70. yeares being a matter of fact of what genealogie verse 62. not a matter of Law but no restraints of punishments upon Prophaners of the Sabbath those who married strange wives c for want of Vrim and Thummim And long after the losse of Vrim and Thummim we find Artaxerxes Darius the King of Niniveh and Nebuchadnezzar making Lawes for punishing men in cases of Blasphemie and other matters of the first Table and the places of Scripture relating such Edicts and Lawes speak of them by way of approbation as I have shown before in the 15. and 16. pages of this Treatise whereunto I refer the Reader and shall only adde one passage out of Calvin upon that Edict of Nebuchadnezzar Dan. 3. 29. For this Edict Daniel celebrates and sets forth in which capitall punishment is denounced against any man that shall speake amisse of the God of Israel Truely t is no common honor that is given to a cruell Tyrant when God assignes his Prophet as the Preacher to publish the Lawes he made and puts those Lawes among his acts and numbers them among his holy Oracles What whether is Nebuchadnezzar praised by the Testimoniall of the Holy Spirit and of the Prophet for taking upon him according to his Power and Authoritie the defence of the glory of the true God that holy Magistrates should beare with the wicked prophanation of his glory and does not the Lord rather under the Person of a Prophane King showe what becomes them to doe And certainly what is more preposterous then in the bosome of the Church to foster unpunished wicked contumelies against God which was in Babylon enacted to be punished with capital punishment Fifthly this cleere Reason of Gods immediate and infallible declaring his own mind and pleasure under the old Testament even according to Hagiomastix Principles is so far from being any reason why Magistrates might then punish Blasphemers Idolaters false Prophets c but not now as that the contrary seems more reasonable for in cases of immediate and infallible Answers from Heaven God declaring who was an Idolater and what was Idolatrie c convincing men so powerfully as leaving them without all subterfugies one would think there should need the Magistrates Power a great deale lesse then in a time when there are no such immediate Answers from God nor discoveries of men from heaven For it cannot be thought but that very bad men when they certainly knew that if they prophecied falsly entised persons to Idolatrie c could not upon any Pretences whatsoever escape from being convicted but should by God himself from heaven be judged Idolaters false Prophets and thereupon bee but to death they would either wholly forbeare the outward acts or if committed any such they would confesse them repent and do no more so whereas when men know there is no such way of finding them out of God from heaven naming persons and things this is the man and this is Idolatrie Blasphemie c they would be incouraged both to doe such things and to maintaine them when they have done to bring Scripture against Scripture and Reason against Reason as knowing all immediate Answers and Discoveries to be ceased Unto which if that be added that under the old Testament God himselfe inflicted more outward bodily punishments upon persons for Idolatrie wil-worship Scisme c then hee does now under the new the judgements under the Gospel being more spirituall as many examples in the old Testament show being a more Immediate Iudge and Inflicted of bodily punishments on the Jewes as he was to them a more Immediate Legislator of which I have spoken before in page 64. of this Booke there appears lesse reason for those coercive commands being in force under the old Testament then now there being in both these respects now named without the Magistrates coercive Power greater means for awing and restraining Violators of the first Table viz. Gods immediate discovering and inflicting of punishment then in our times And for illustrating this wee may observe that in the Primitive times when there were extraordinary gifts in the Church of Miracles c and immediate Answers and Revelations by Apostles and Prophets then the Church needed not so much the helpe of the Magistrates and the civill sword God giving no Christian Magistrate all that time but the Magistrates that were in those dayes were Persecutors and enemies of the Christians but after the Planting of the Gospel and watering it and the extraordinary Gifts and Offices in the Church ceasing then God gave Kings and Princes to be nursing Fathers to defend the Church and the truth by their Laws and Power and hath continued such ever since as a great helpe to the Church as a wall to the weak Vine So when under the old Testament there was according to this Reason of Master Goodwin such immediate and infallible Answers from the Mouth of God himselfe in all difficult cases of Religion and such immediate visible judgements by the immediate hand of God upon Idolaters false Prophets especially upon Despisers of the glorious Ordinance of the Oracle of God amongst them except men had been desperately and outragiously wicked and had with a high hand despised God himselfe speaking and presently striking dead in case of disobedience they could not have been obstinate Seducers to Idolatrie false Prophets Blasphemers should neither so much have needed Magistrates armed with commission from God to execute those commands of the 13. and 17. chapters of Deut. c as in these dayes we doe wherein both these are wanting according to Hagiomastixs own confession and so much for the fifth Answer Sixthly If this bee a cleer Reason why that old Testament Law for the putting of false Prophets Blasphemers c to death should not be now in force because in all difficult cases that happened about matters of Religion the Jewes to whom this Law was given had the opportunitie of immediate consultation with the mouth of God himselfe who could and did from time to time infallibly declare what his owne mind and pleasure was in them So that except those that were to give sentence in cases of Religion had been desparately wicked and set upon bloud and had despised that glorious Ordinance of the Oracle of God among them they could not do injustice because God himselfe was alwayes at hand to declare unto them what was meet to be done 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 judgements and every way obnoxious unto error and mistake then t is as cleer a Reason why the old Testament Law for punishing Murtherers and other

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

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

of that knowne axiome A particulari ad universale non valet consequentia and therefore though that particular reason be ceased although I haue fully shown that never was any reason of those Laws under the old Testament for punishing of false Prophets but a meer device and a fancie t is no good consequence all the other reasons yea and the commands themselves should cease also Seventhly to that Hagiomastix saith that the punishments enjoyned by God then under the Law to be inflicted in his Church upon delinquents were more bodily and afflictive to the outward man then the punishments enjoyned under the Gospel and consequently were not only carnall or bodily but typicall also and prefignificative of those greater and more spirituall under the Gospel cutting off from his people then as of casting out from his people now cutting off under the Gospel being no where found to be used but in a metaphorical and allusive sense also to what Minus Celsus Senensis writes that that corporall punishment in Deut. 13. was a Type of eternall damnation and therefore that Law with all the rest given for the future signification of things by the comming of Christ ceased I answer as followes First I deny the punishments enjoyned by God under the Law to be inflicted in his Church upon delinquents to be bodily or afflictive at all to the outward man as by donfiscation of goods or by death but they were spirituall and inflicted upon the soules by suspension excommunication and such like spirituall censures as well as now under the Gospel T is true there were bodily outward punishments in the Civill Iudicatories inflicted then on the bodies of false Prophets Idolaters c but by the Magistrates the Civil Governors and not by the Priests the Ecclesiastical Governors in the Church of the Iewes For under the Law the Jewish Church and Common-wealth the Civil Government and Ecclesiastical the censures and punishments of Church and State were formally distinct as Master Gillespie hath fully and excellently proved in his Aarons rod blossoming in many places particularly 1. Book cap. 2. 3 4 5 and the Church of the Iewes proceeded then against false Prophets only with the sword of the Spirit and spirituall weapons and the State with the materiall Sword and bodily punishments Which truth is fully acknowledged also by Master Cotton however differing from Presbyterians about a National Church in his Answer to Master Williams Bloudy Tenet saying I should think mine eye not only obscured but the fight of it utterly put out if I should conceave as he doth that the National Church State of the Jewes did necessarily call for such weapons a speaking of a Sword of Iron or Steel to punish Hereticks more then the Congregetional State of particular Churches doth call for the same now in the dayes of the new Testament For was not the National Church of the Iewes as compleatly furnished with spirituall Armor to defend it selfe and to offend men and Divels as the particular Churches of the new Testament be Had they not power to convince false Prophets as Eliah did the Prophets of Baal Had they not power to seperate all evil doers from the fellowship of the Congregation what power have our particular Churches now which their National Church wanted or what efficacie is there found in the exercise of our power which was wanting to them It is therefore a Sophistical imagination of mans Braine to make a mans selfe or the world believe that the National Church State of the Iewes required a Civil Sword whereas the particular State of the Gospel needs no such helpe And was not the National Church of Israel as powerfully able by the same spirit to doe the same surely it was both spoken and meant of the National Church of the Jewes not by might nor by Power but my Spirit saith the Lord of Hosts Zach. 4. 6. So that by what I have already said Hagiomastix must either I suppose recall what he hath written of carnal bodily punishments enjoyned by God then to be inflicted in his Church upon delinquents or else must joyne with the Erastians in holding the Iewish Church and Common-wealth their Governement and Censures all one and the same Secondly The foundation upon which Hagiomastix rears this building of outward punishments under the old Testament being typical of spiritual under the new viz the Land of Canaan with the external happinesse and peace there being typical and therefore reasons a compara●is and from the Analogie is sandie and unsound for the Land of Canaan with the external happinesse and long life in it whatsoever it was typical of was from what God had put into the Land being a Land healthful pleasant flowing with milke and honey abounding in excellent precious fruits the immediate blessings of God upon it and not from what came to it by the Magistrates Laws and their good Government for further satisfaction of which I wish Master Goodwin to resolve me this question whether the Land of Canaan were not typical as well in times of wars and troubles and under bad Princes as in dayes of peace and under good Princes and so to reason a comparatis to use his owne Phrase and adidem if temporall threatnings and bodily punishments inflicted upon delinquents under the old Testament were typicall and Praesignificative of greater under the Gospel they must be threatnings and bodily punishments inflicted from God upon false Prophets c not thoe executed by the Magistrates on them Thirdly Granting both Hagiomastixs foundation and the building reared upon it to be good yet they no whit prove bodily and outward punishments to be wholly taken away under the new Testament for suppose the temporal happinesse and the temporal punishments had typified more spiritual happinesse and lesse of the earth more spiritual judgements and lesse of outward or bodily sufferings under the Gospel yet it followes not they take away all outward happinesse and blessings and all outward bodily punishments there may be greater or lesser degrees of things under the old and new Testament suitable to some difference in the manner of Administration betweene the old and the new and yet not the substance of the things taken away These are knowne axioms Gradus non tollunt substantiam Magis Minus non variant speciem T is apparent by sense and experience that how much soever spirituall blessings and spiritual judgements in the dayes of the Gospel abound above the times under the Law yet they take not away all temporal outward blessings nor all temporal outward judgements but God for all that gives many outward blessings and sends many temporal judgements on the earth So supposing God should inflict more spiritual judgements on the soules of men under the new Testament and the Church greater spiritual censures then under the old it no way followes the Magistrates may inflict none at all especially when all spiritual judgements on the soule are slited and with a high hand

Idololatras quidem turpissimos quippe qui ex formula religionis suae praeter unum illum solum natura Deum conditorem omnium divine cultu adorant Christum natura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Gal. 4. 2. coll cum Jer. 10. 11. Libertas exercitii seu caetuum ecclesiasticorum celebratio publica aut privato publica non est concedenda Socinianis quia est idololatria multo evidentior magis theoret●ca ac crassa quam ex grataest invocatio Mariae Sanctorum in Papatu Voet. Disputat de Gentilismo Videlii Tractat. de Deo Synagog * Macco Disputt 14. De lege Jud. Thes 15 Perfectio legum Judicialum requirit ut statuamus nullum casum accidere posse qui non posset ex illius analogia nam de similibus idem est judicium de finiri Exempli gra●ia Exod. 21. 33 34. habetur haec lex Quum retexerit quis foveam autquum foderit quis foveam deinde non operuerit ●am itaque ceciderit illuc bos aut asinus Dominus ille foveae rependito pecuniam restituito domino illius quod autem mortuum fuerit ejus est● Hactenus verba legis sed quid si in soveam talem indicerit ●vis aut equas fecile est intelligere ex ipsa analogia similitudine rerum idem juris hic observandum * Vid. Jun. A●alyt Expl. Numer in cap. 15. * Jun. Analy● Expli Deutero cap. 13. Nam de docentibus agit Moses priore parte cap. sive palam sive clam de●is vero qui auctoritate publica tantam impietatem defendunt posteriore capite Zepper Leg. Mosaic Explan lib. 4. cap 2. Leges de Apostasia à Deo vera religione su●t aut de pseudo propheta publice d●cente aut de claudestino seductore vel privata solicitations ad apostasiā aut de publica defectione totius Civitatis ☜ * Jun. Analy● Expl. in Deut. 13. 544. In hoc legis capite tria concurrere jus moraie ceremoniale atque politic●m Quod juris moralis est illum secundū substantiam per manet ac pro inde sequitur tū qui reus est tantae impietatis contumaciae ac de scribit Moses impium esse paenas dare impictatis oportere ex divino naturali jure Quod autem ceremoniale est id in postrema ●ujus capitis parte non habet locu● ubi civitatem deleri omnia devoveri anathemati p●●e cepit Dominus c. * Preface of the Bloudy Tenet of Persecution for cause of Conscience * Irene lib. 2. advers Haeres Valent. cap. 20. * Epiphan Panar Haer. 66. * Socin Tract de authorit Script Ostorod Institut p. 3. cap. 28. * Schlussell Catal. Haereti● De Antinomis * Bulling advers Anabapt lib. 4. cap. 4. Spanhem Disput 2. Anti-Anabapt De usu Scriptur●● v. Testam in Eccles Christ Thes 50. * M. Cottons Bloudy Tenet washed p. 177. * M. Caudrey Mr Palmer chapt 2. pag. 17 18 19 20 21. 22 26 27 28 29 30. ☜ * Muscul loc Commun De Magistr 627. 628. Ergone tantae authoritaeti ac potestati non licebit quod cuique Patrifamilias in do●● sua licet * See M. Pryns Sword of Christian Magistracy supported pag. 3. * Bilsons second part pag. 178 179 180. third part 309. Object Answ ☜ ☜ ☞ * Zepper De leg Mosai lib. 4. cap. 1. cap. 3. De Pseudo Prophetis Haereticis Ratio ido●ea sufficiens nulla afferri potest cur Dei majestas Ecclesiae authoritas minoris apud Christiaanos momenti pondeis esse debeat quamapud Judaeos olim fuerit Imo quo illustrius Deus se per filium suum quam per Prophetas olim patefecit eo minus frigiditas illa tepedita● excusari potest si minori religionis nostrae studio teneamur minusque eam tu●am●r * Ravenous beasts cald by the Prophet and ravening Wolves by Christ * Porro ne qui hinc carnalis licentiae impunitatis spem conciperent ulterius ad hac progressurum dicit istum gratiae in Christo exhibitae effectum per hunc simul 〈◊〉 medio auferendum fore quicquid Dei verbo verae religioni adversatur * Chananaei vocabulum merca torem significat ita illud in praesenti vetus interpres reddit bene quidem Ergo de mercatoribus seu Nundinatoribus sacrorum Propheta loquitur qui vel externum cultumsibi quaestū faciunt Vel ex Spiritus Sancti donis nundinationem instituunt Sunt hiprecul ab Ecclesia arcendi quia Dei cultum corrumpunt fidem simpliciu mevertunt Christi meritū evacuant vide plura * Vid. Annotat of Engl. Divines on the place * Cancer Praelect De Repudio pag. 206. * Chemnit loc Com. De Paupert 433 434 435. Deus in veteri Testamento fuit Theologus Legislator Alibi enim tradit quomodo servi endum est Deo in justitia sanctitate coram ipso Alibi vero pro externa societate vitae civilis in Republi Israelit certan quasdam politicas constitutiones praescribit isti popul● * Vid Bulling aduers Anabapt 5. Book 3. chapt * Barroughs Heart-Divisions pag. 25. * Muscul de legibus Ad classem hanc moraralium pra●ceptorium pertinentia multa quidem in literis Prophetam quoque leguntur Fuerunt enim illi in plenisque Mosaicae legis interpretes * Cap. 2. p. 35 36. The prayers of the Church for 300. yeeres in the Primitive times that Kings might come to the knowledge of the truth and they lead peaceable and quiet lives in all godlinesse and honesty which Saint Paul in Nero● time exhorted unto 1 Tim. 2. 2 were not answered nor accomplished til Constantines time when the Church brought forth a manchild * Socrat. Schol. lib. 1. cap. 5. Robins against Helwisse of Magistracie p. 129 130.