The Casting Down of the Last and Strongest Hold of Satan, Treatise · Chapter 1 · Thesis 17 (3 of 4)

The Casting Down of the Last and Strongest Hold of Satan · Treatise · Chapter 1 · Thesis 17 (3 of 4)

p. 121Fourthly, upon the ſame cleer reaſon and ground why the old Teſtament Law for puniſhing falſe Prophets &c, ſhould not now be in force, becauſe the Iewes in all difficult caſes about Religion might have immediate and infallible Anſwers from God, it followes neceſſarily that all Scriptures brought out of the new Teſtament for Magiſtrates puniſhing in caſes of Hereſie, Idolatrie, Blaſphemie, or for Church-Officers cenſuring by Depoſition, Excommunication in points of Error, ſhould not bind now, and ſo whatever is brought out of the Scriptures for puniſhing Errors, and Hereſies, whether by Civill Puniſhments or Eccle…iaſticall cenſures ſhall be all evaded, for the ſame thing may be ſaid, and is ſaid againſt the places of the new Teſtament, that in the time when the Goſpels, Acts of the Apoſtles, and Epiſtles were written, the Churches had Apoſtles and Prophets who were immediately inſpired and infallible, and could in all difficult caſes that happened about matters of Religion declare infallibly from God, what was Hereſie and Sciſme, and what was not; and therefore a Heretick after the firſt and ſecond admonition might be rejected, and Hymeneus and Alexander delivered unto Satan, and Iezabel for ſeducing cenſured, becauſe Chriſt was alwayes at hand by Apoſtles or Prophets to declare unto them infallibly who were Hereticks and ſeducers, whereas now ſince the Apoſtles and Prophets are ceaſed, and all extraordinary wayes, the beſt Oracles Miniſters and People have to direct them in doubtfull p. 122caſes 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, **Anonymi Diſſertatio De pace & Concordia Eccleſi…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 poter… aegritudo ſubmoveri. Cum ſanam eſſet ac robuſta Eccleſia in primo illo aetatis ſtore & Apoſtolorū choro ſuperſtite etiam violentis utiremediis ob vigorem ſuum par erat. Nunc morbis ac ſenio confecta & debilis ſuperanti jam aegritudini pene ſuccumbit …ec magis unquam periclitatur quam cum in crudeles medicos incidit. Vide ibi plura.For ther's much difference between Hereticks now, and thoſe Hereticks in the Apoſtles dayes. For grant them who now erre in matters of faith, were ſet before that venerable companie of Apoſtles and their equals; ſuppoſe them to be admoniſhed and convinced; and yet nevertheleſſe to perſiſt obſtinately though but in a light error, who would not deteſt their malice? In this caſe a light error is turned into the nature of a great wickedneſſe; wherefore you will ſay? becauſe they dare to reſiſt the Spirit ſpeaking by the Apoſtles, and when they have no cauſe of doubting of the Doctrine and faith of that Councell, yet they would not beleeve nor obey. But now although wee are ve…emently perſwaded of the certainty of our faith, who can in ſuch aname aſſure us, or certifie that wee cannot erre? What Councell can wee now perſwade our ſelves ſo uncorrupt, as that of the Apoſtles or Primitive Church? Thoſe who deny Excommunication of Hereticks, ſay, bring not arguments and reaſons out of the new Teſtament, but that power of the Spirit with which the Apoſtles being endowed, delivered up to Satan and kild Hypocrites with a word: p. 123If you want this Powerfull efficacie of the Spirit, acknowledge your raſhnes and iniquitie in condemning thoſe, to whom you cannot demonſtrate your Interpretation of Scripture: Neither is the Spirit now ſo weak, but that bee is able to give Teſtimonies of the divine Authoritie, and his preſence in his Miniſters now againſt his enemies. It followes not becauſe many things were not tolerated in the infancie of the Church in the Primitive times, therefore they ought not to bee tolerated now in the old age of the Church: They deceive and are deceived who would bring our times to the example of that flouriſhing age. When the Church was healthfull and ſtrong in that firſt flower of its age, and whilſt the company of the Apoſtles were living, the uſing of violent remedies in reſpect of the Churches vigor was meet and agreeable. Now the Church with diſeaſes and old age being weakned and ſpent, it now almoſt falls downe under its prevailing ſickneſſe: neither is it any time more in danger, then when it fals into the bands of cruell Phyſitians. In time paſt its firſt vigor admitted of opening of veines and loſſe of bloud; now if after ſtrength exhauſted by ſo many evils there remaine any vitall Iuyce and moisture, it cannot but by letting bloud be poured out with the life and Spirit, and therefore this remedie of the puniſhment of Hereticks for the Preſervation of the Church ought to bee omitted now, when it will bring more hurt and danger, then profit to the Church. So ſome of our Sectaries in a late Pamphlet, put forth upon occaſion of their Indig…ation at the late ſolemne Faſt of the tenth of March againſt Hereſies, plead that the Sciſme ſpoken againſt in the new Teſtament is only of ſeparating from thoſe Primitive Apoſtolicall Churches, planted immediately by the Apoſtles and by infallible direction, but hath no reference at all to the Churches of theſe times; Nay further upon this cleere reaſon why that old Teſtament Law about falſe Prophets, &c ſhould not now bind, all the Lawes and commands written in the old Teſtament, yea and in the new concerning the whole will of God may bee as well not in force; and men may ſay for any thing preſſed upon them out of the Scriptures of the old or new Teſtament, that they concern them not, becauſe in all difficult caſes that happened about matters of Religion, in Doctrine, Worſhip, Government, &c, the Iewes to whom thoſe commands were given, and the Churches in the Apoſtles dayes to whom p. 124the 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**Gerard. Joh. Voſſii Theſes Theolog. De neceſſi. Baptiſmi Theſ. 4. contra F…uſt… ̄ Socinū. Praeterea etſi concederetur Chriſtum de Baptiſmo de. diſſe praeceptū, 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 publica… & 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. 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 p. 125then 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.**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.

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. p. 12622. 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 Breaſtplate 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 A…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 p. 127ſhould 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 Sabba…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 ofaaVid. Jun. Annot. in Ezr. 1. 65. and Eng. Annet.Ezra 1:65 Vrim and Thummim by which God might be conſulted with and his mind known herein; Zerubbabel (the Tirſhatha is commonly ſaid to be 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 Refut. E…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 ſa… cti & Prophetae elogio laudatur Nebuchadnezer, qui veri Dei gloriam pro imperio tutandam ſuſcepit, ut ad impiam ejus prophanationem conniv…ant ſancti Magiſtratus? an non potius his dominus ſub profani regis perſona quid agere ipſos deceat praeſcribit? Et c…rte quid magis praepoſterum quam in Eccleſiae ſinu impune foveri fceleſtas in Deum c…nt…elias, quae in Babylone paena capitali ſanitae fuerunt? Calvin upon that Edict of Nebuchadnezzar Dan. 3. 29. For this Edict p. 128Daniel celebrates and ſets forth, in which, capitall puniſhment is denounced againſt any man that ſhall ſpeake amiſſe of the God of Iſrael. Truely tis 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 p. 129Scripture, 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 p. 130Prophets, 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 tis as cleer a Reaſon why the old Teſtament Law, for puniſhing Murtherers and other Malefactors for offences againſt the ſecond Table, ſhould not bee in force now; and whatever is ſaid by Hagiomaſtix in this reaſon againſt all bodily and civill puniſhment for tranſgreſſions of the firſt Table, holds in all reſpects as ſtrongly againſt the Magiſtrates puniſhing for killing, ſtealing, &c, and the Anabaptiſts, Socinians and other Hereticks, who wholly deny the Chriſtian Magiſtrates ſword, or at leaſt the uſe of it in point of death under the N. Teſtament againſt any tranſgreſſion, viz. Treaſon, Murder, adulterie, &c, as well as Blaſphemie, Idolatrie, may ſay the ſame for themſelves, and among all other**Bulling, adverſus Anabaptiſtas l. 4. c. 5. c. 6. Oſiandri Enchiridion c. 2. Quſt. 41. De Magiſtratu. Politico. Arguments brought by them againſt the Chriſtian Magiſtrates killing, or puniſhing Murder, Theft, Adulterie, &c they may adde this new one of Maſter Goodwins, There is this cleere Reaſon why the old Teſtament Law for puniſhing of Murtherers, Theeves, Adulterers, &c ſhould not now be in force upon any ſuch terms as it was, when, and where it was given; becauſe in all p. 131difficult caſes that happened about matters of the Second Table, 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 bloud, theft, &c had been deſperately wicked, and ſet upon bloud, and had deſpiſed that glorious Ordinance of the Oracle amongſt them, they could not do injuſtice, becauſe God himſelfe was alwayes at hand, to declare unto them what was meet to be done; and what kind of man-ſlayer was to be put to death, and whether the perſon killed the man caſually or wilfully, &c, whereas now, the beſt Oracles that Magiſtrates and Iudges have to direct them in doubtfull caſes about matters of life, eſtate, &c, are men of very fallible judgements, and the Lawes they are to proceede by, of doubtfull Interpretation in many caſes; and therefore to goe about to prove that the Law for puniſhing Murtherers, Theeves, &c is now, or amongſt us in force, becauſe it was once given unto the Jewes, is, as if men ſhould prove that a man may ſafely and without danger walk among …ogs, Praecipices, and ditches at midnight, becauſe he may well doe it at noon day. I will undertake to make it good againſt Maſter Goodwin, that whatſover he ſaith in this his cleere Reaſon for the Magiſtrates puniſhing in matters of Religion under the old Teſtament, but againſt it now, to ſhow it was the ſame in matters of Iuſtice and Right among men, then, and is as ſtrong againſt Magiſtrates coercive Power now in thoſe things, as in matters of Religion; yea upon that head of difficult and doubtfull caſes, and danger of Magiſtrates erring and miſtaking in judgement thereupon, to give ſeverall Reaſons of the danger of Magiſtrates miſtaking rather in difficult caſes of the ſecond, then of the firſt Table: Whoever hath but read and obſerved the Scriptures, yea but the five Books of Moſes, muſt acknowledge there were many difficult and doubtfull caſes under the old Law, upon the commandements of the ſecond Table as well as of the firſt, and therefore ſuperior and higher Courts, divers one above another were appointed by God under the Law to which in hard matters concerning the ſecond Table, as of the firſt, they might reſort for advice and reſolution: Whoever doth but conſider the many Queſtions and p. 132caſes handled, and written upon, by the School-men, Caſui…ls, Canoniſts, Civilians upon matters of the ſecond Table, as well as of the firſt, together with the errrors**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. Index… Tertius de Decalog. Legis. De quinto Praecepto, Magiſtratum damnant & tollunt Manichai, Anabaptiſtae. Magiſtratus …utoritatem in negotiis religionis negant D…n…tiſtae. Judicia capitalia à Chriſtian… homine exer…i poſſe negant Tertullianiſſ…. De ſexto precepto, ſeipſos occiacre putant licere hominibus Patriciani, Circumcelliones. De ſeptimo Praecepto, Vxores communes & promiſcuas eſſ debere d… cent Simoniani, Nicolaitae, Carpocratiani. Inceſtus admittunt & probant Catap…yges. De octavo praecepto, Propria quaedam à Chriſtianis poſſ…deri poſſe negant Apostolici, Jeſuitae, Anabaptiſtae, De nono praecepto, mentiri homini Chriſtiano licere putant Meſſaliani, Priſcillianiſtae. and diverſitie of Opinions that have been in the Church from the Apoſtles dayes down to this time upon every one of the commandements of the ſecond Table, as about Magiſtracie, Polygam…e, Communitie of Wives, and Communitie of Goods, about Chriſtians being Magiſtrates, the Lawfulneſſe of Chriſtians going to war, about the Lawfulneſſe of Lying, diſſimulation, and aequivocation in divers caſes &c, muſt confeſſe there are many Controverſies and doubts about the Contents of the ſecond Table.

That place in Deuteronomy 17. from the eigth verſe to the twelfth, brought by Maſter Goodwin for the judgement of Vrim in difficult caſes about matters of Religion, and ſo made the ground of Magiſtrates puniſhing for Religion then, but not now, ſpeaks, as well of hard matters in civill things betweene man and man, as in the things of God: There are ſome Divines who underſtand the Place wholly or Principally of hard matters and Controverſies about the ſecond Table, ſo Luther upon the place laboring to free it from the corrupt Interpretation and ſenſe put upon it by the Papiſts, ſaith, Moſes doth here deale not concerning… the word or Doctrine, or, as they ſpeake, of the queſtions of faith which they would have referd to the Pope, but of the ſentence of Publick and Prophane Crimes, So A…ſworth and our Engliſh Divines on the Place, by blood and blood underſtand Murder, of which the Iudges may be doubtfull and unable to find out whether it were wilfull which deſerved death, or unwilling for which exile into the Cities of Refuge was appointede by Plea and Plea, pleading for, and againſt in the ſame cauſe, ſome accuſing, ſome denying, p. 133as in 1 Kings 3. 16. 17. 18. by ſtroake and ſtroake, may be alſo meant ſtroaks and Wounds that one man gave unto another whether of Malignitie or Caſualtie; and Hagiomaſtix in Section 107. in Anſwer to the Vindication of the Ordinance againſt Hereſies, which brought Deut. 17. 12. for a proofe of God making controverted points in Religion a matter of death or impriſonment, carries his firſt and ſecond Anſwers ſo, as if that place were underſtood wholly or Principally of Controverſies about the ſecond Table, between blood and blood, between ſtroake and ſtroake, Plea and Plea; and if he meant not ſo, thoſe Anſwers are nothing to the Poſition of the Vindicator, affirming that God in the old Teſtament gave Authority to make a controverted point in Religion, (for of Religion he ſpeaks) a matter of death or impriſonment. But all Divines generally who write upon the place by way of expoſition, or who have written of the Judicatories among the Jewes, and of Appeales from lower Courts to higher, and of the diſtinction between Civill and Eccleſiaſticall Courts, do underſtand the hard matters in judgment, and the matters of Controverſie within the gates, to bee meant of criminall matters in Civill things, belonging to the ſecond Table as ſixth and eight Commandement, as well as of Eccleſiaſticall things: the matter too hard between blood and blood, between Plea and Plea, is interpreted by learned J…nius in his Analyſis upon Deuterononie, of ſhughter and killing, and of contention in Civill cauſes about ſuch things as belong to the accommodations of life, as between ſtroak and ſtroak is of diſeaſes as of the plague of Leprofie, which was in an Eccleſiaſticall and ceremoniall way according to the Law to be diſtinguiſhed, and therefore in this place the argument that is handled is Politicall or Eccleſiaſticall: The Politicall is Criminall or Civill, but the Eccleſiaſticall is Ceremoniall: So Lyra underſtands between blood and blood, when one part of the Judges ſay that this ſhedding of blood is to be puniſhed with death as being voluntary murder, the other part ſayes no, it is but caſuall. Maſter Gilleſpie in his Aarous rod bloſſoming Book. 1. chapt. 3. ſhowes tis agreed upon both by Jewiſh and Chriſtian Expoſitors that this place holds forth a ſupreme Civill Court of Judges, and that this text holds forth two ſorts of cauſes, ſome foren…icall, betweene blood and p. 134blood; ſome ceremoniall between ſtroak and ſtroake. Now this Scripture ſpeaking how that man ſhall die that will do preſumptuouſly and will not hearken unto the Judge, as well as he that will not hearken unto the Prieſt, and ſpeaking of matters of the ſecond Table as well as of the firſt,☜ and the ſentence of death here ſpoken of, if immediate and infallible by Vrim, extending equally to difficult caſes in Civill matters as in matters of Religion, or rather more, there being divers particular inſtances in Scripture of Anſwers in Civill matters, as of war and foretelling of ſome events in Civill affairs, but none in matters of Religion; if then the Magiſtrate becauſe of his immediateneſſe of conſultation with God, might puniſh in matters of Religion, but not now, that immediateneſſe being ceaſed, it will alſo follow he might then puniſh for bloud, &c, becauſe by Vrim hee might certainly know whether it was wilfull or voluntary, but now he may not, becauſe tis poſſible and probable in doubtfull and difficult caſes about mans life, meum and tuum, he may run into errors and miſtake.

Sixthly, this cleer Reaſon of Hagiomaſtixs making infallibility the ground of coercive Power, and Fallibility a being ſubject to error and miſtake, the ground of the deniall of ſuch a power, is a fundamentall falſity, and a grand miſtake, overthrowing equally all ſpirituall cenſures and puniſhments in caſes of falſe Doctrines and Hereticks, and all bodily outward puniſhments in Criminall Civill matters, and ſo at once making void all the Civill Power of the Magiſtrate, and all the Eccleſiaſticall power of the Church: For the Magiſtrate is not infallible, abſolutely free from all poſſibility of error and miſtake in his judgement in matters of the ſecond Table: many Magiſtrates in thoſe matters have and doe daily groſly miſtake, many innocent perſons have ſuffered, and doe daily, and many guilty perſons have and doe eſcape; who does not ſee in Civill matters what miſtakes there are, and may bee both in point of law and matter of fact, how Lawyers and Iudges are divided in their Opinions, what controverſies and difficulties ariſe upon caſes, what doubts and Scruples grow upon witneſſes teſtifying quite contrary, and other circumſtances, ſo that what Iudge can ſay hee is infallible and certaine that p. 135hee is not miſtaken, that hee ſaw ſuch a fact committed, that the accuſers and witneſſes have depoſed nothing but truth. I could Inſtance in a hundred particulars both in regard of the Law-Makers, the Lawes, the Jewry, Witneſſes, the accuſed partie, the Iudges themſelves, &c wherein Magiſtrates are as fallible and as obnoxious unto error in matters of the ſecond Table as in the firſt, yea, and in divers reſpects more▪ but I muſt refer this to the ſecond part of this ſubject, where the Grounds for Toleration, particularly that of no man being infallible in our dayes, is to be anſwered, Deut. 17. 8, 9, 10, 11, 12. ſhowes us there are difficultcaſes and Controverſies in matters of the ſecond Table, between blood and blood, &c and that among the Iudges themſelves, ſo that higher Courts are appointed to go unto, and the higheſt of all the Councell of Seventie at Jeruſalem. Who ſees not in Kingdomes about their Lawes and Civill Rights as high and great Controverſies and Conteſtations as in matters of Religion, each partie having great Lawyers and able men on their ſide. So the Church with the beſt Councels and Synods are not infallible, but may miſtake and erre and in in ſome things have miſtaken, as**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. ſec…nd. cap. 2. De Eccleſ. viſibilit. quaeſt. 4. An Eccleſia… poſſit errare. Rivet. Catholic. Orthodox. Tractat. 2. Quaeſt. 3. An Eccleſia poſſit errare. Cameron. Praelect. de Eccleſ. De Eccleſ. Infallibilit. 281, 282, &c. many learned Proteſtants have ſhown againſt the Papiſts upon that queſtion whether the Church may erre. And therefore by this cleer reaſon of Maſter Goodwin it ſhould not be only unlawfull for the Magiſtrates to puniſh for Idolatrie, Blaſphemie, Hereſie, Sciſme, but for Murder, Theft, Polygamie, Adulterie, &c yea as unlawfull for the Church to admoniſh and excommunicate for Idolatrie, Hereſie, Blaſphemie, &c as for the Magiſtrates to puniſh corporally: But now M. S. Hagiomaſtix, Ancient Bounds or Liberty of Conſcieuce ſtated, with divers of our Sectaries who write of this queſtion yeeld the Magiſtrates power in matters of the ſecond Table, anſwering that of Rom. 13. 4. to be underſtood in things concerning the ſecond Table, and the Churches power in cenſuring for Hereſies, evading that of Revel. 2. 20. to be p. 136meant of Miniſters, not Magiſtrates, and of ſpirituall cenſures not Civill, who yet are alike fallible and ſubject to error and miſtake, the Magiſtrates in Civill judgements, and Miniſters in ſpirituall, as they are in puniſhing corporally in matters of Idolatrie, Hereſie, and indeed conſidering the ſtate of the queſtion of Magiſtrates coercive Power in matters of Religion, as I have laid it downe in the Prolegomena, and ſo is to be underſtood viz. that the Magiſtrate is to doe it upon advice and after advice in all difficult doubtfull caſes with the ableſt Godlieſt Miniſters in the Church, by the advice of Synods, with Solemne Prayers, after meant of inſtruction and conviction uſed to the parties, which means and helps being not in Civill cauſes nor in the cenſures of particular Churches, are more liable to error and miſtake then Magiſtrates: So that if Magiſtrates and Churches may puniſh, the one corporally in matters of the ſecond Table, the other ſpiritually in caſes of both (as is confeſſed by our grand Patrons of Toleration) notwithſtanding their fallibilitie and poſſibilitie of miſtake,☞ then in difficult doubtfull caſes Magiſtrates may puniſh in matters of the firſt Table, notwithſtanding they are men of very fallible judgements; or in caſe the want of the Magiſtrates infallibilitie puts a ſuperſedeas to his coercive Power in matters of Religion, the ſame want deprives him of Power in Civill things, and Miniſters in Eccleſiaſtical, becauſe of their Poſſibilitie of erring in both: By all which the Reader may ſee tis a very rotten foundation both to build upon, or to take away the Power of cenſuring evill and erroneous perſons upon the infallibilitie or fallibilitie of thoſe who have Authoritie from God; no, certainly, this Power and dutie of thoſe who are in place both in Church and State, are founded on the Ordinance and Inſtitution of God, in appointing ſuch Offices, and in the nature of the Crimes and offences, and on the ends of vindicating Gods Glory and Name, and preſerving others from being ruined, &c, but never on that, that the perſons who ſhould exerciſe it were infallible and not ſubject to error, which that tis 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 p. 137could 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 p. 138come 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 tis 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 p. 139did 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 Apoſtles and Prophets in thoſe Primitive times were infallible and immediately inſpired (of whoſe immediate infallibilitie how farre, and in what way, whether only in penning the holy Scriptures, or how elſe, whether **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 Propheta…um.ex hubituali aſſe…entia Spiritus or only de particulere aſſiſtantia Spiritus I ſhall ſpeake at large in the ſecond part of my Anti-Toleration, in anſwering that Objection, we have now no externall infallible Iudge) yet all thoſe they w…t unto in their p. 140Epiſtles, every particular beleever, man and woman were not, neither are infallible, not the Elect Lady and her children, not all the beleeving Romans, nor all thoſe Chriſtians to whom the Epiſtle generall of Iohn and Iude were written, nor thoſe Angels of the Churches of Pergamus and Thyatira, nor Chriſtians in our times to whom thoſe commands and Rules are written and given by the Apoſtles, as well as thoſe who then lived, (for the Epiſtles did not concerne the times and the particular Churches and perſons only to whom they were written as ſome wickedly affirme) and yet theſe are commanded to ſtand faſt in the Faith, to avoid thoſe who cauſe diviſions contrary to the Doctrine which they have learned, to prove al things, are reproved & found fault with by the Spirit of God for not cenſuring of Hereſie, falſe Doctrine, &c. which fully proves true Doctrine may be known from falſe, falſe Teachers may be diſcovered and cenſured by perſons not infallible, and ſo the judging of what is Hereſie, Sciſm, and who is a Heretick or a Sciſmatick, and the puniſhing, or not puniſhing of them depends not upon infallibilitie or fallibilitie of Spirit, infallibilitie is not the ground of cenſure, nor fallibilitie of non cenſure. Thirdly, The Apoſtles who were infallibly and immediately inſpired, yet in caſes of Controverſie ariſing in the Church, and in cenſures and determinations thereupon, did not act from infallibility and immediatenes of Anſwers from God, but from Scripture grounds by way of reaſoning and diſputation deduced, and in a Synodical way by the joint common reſolution of Elders as well as themſelves, as is evident by Acts 15. Acts 21. 18, 19, 20, 21. In that diſſention that Paul and Barnabas had with certainemen that came downe from Judea about circumciſion, Paul and Barnabas were able to have determined it without their and others going up to Jeruſalem to the Apoſtles and Elders: Paul by his Apoſtolicall infallible Spirit, could have determined as in Gal. 5. 2. Behold, I Paul ſay unto you that if you be circumciſed, Chriſt ſhall profit you nothing; but the whole buſineſſe is debated, decreed, and the decrees ſent forth by Synodicall Authoritie determined according to the word of God, and not by extraordinary immediate infallible inſpiration of the Spirit, the proofe of which ſeing the Reader may find ſo fully p. 141and largely in many learned**Whitak. Controv. 3. quaeſt. 6 An Aſſertion of the Government of the Church of Scotland, Second part cap. 8. Maſter Rutherfurds Due right of Preſbyteries, Acts. 15. A pattern of a juridicall Synod. Diodat. Annot. in Acts 15. The Divine Right of Church government, firſt edit. page 223, 224, 125. Becauſe the manner of proceeding in this Synod convened was not extraordinary and Apoſtolicall, as when they acted by an immediate infallible inſpiration of the ſpirit, in penning the holy Scripture (without all diſputing, examining, or judging of the matter that they writ, ſo farre as we can read) 2 Tim. 3. 16, 17. 2 Pet. 1. 20. 21. but ordinary Presbyteriall and Synodall by ordinary helpes and meanes (as after ſhall appeare more fully) ſtating the Queſtion proof and evidence from Scripture what was the good and acceptable will of God, concerning the preſent Controverſie, and upon evidence of Scripture, concluding, It ſeemed good to the holy Ghoſt, and to us Act. 15. 28. which words any Aſſembly, having like cleare evidence of Scripture for their determination, may without preſumption uſe as well as this Synod did. They proceeded deliberatively by diſcourſes and diſputes, deliberating about the true ſtate of the Queſtion, and the remedy of the Scandall: They proceeded after all their deliberative inquiries and diſputes deciſively to conclude and determine the matter. Maſter Cotton in his Tractate of the Keyes of the Kingdom of Heaven (though of the Independent way) page 48, 49 writes thus, of Act… 25. Neither did the Apoſtles determine the matter (as hath been ſaid) by the Apoſtolicall authority from immediate revelation, but they aſſembled together with the Elders to conſider of the matter, verſe 6. and a multitude of brethren together with them, verſe 12, 22, 23. and after ſearching out the cauſe by an ordinary means of diſputation, verſe 7. Peter cleared it by the witneſſe of the ſpirit to his Miniſtery in Cornelius his family, Paul and Barnabas by the like effect of their Miniſtery among the Gentiles: James confirmed the ſ…meby the Teſtimony of the Prophets, wherewith the whole Synod being ſatisfied, they determined of a judiciall ſentence, and of a way to publiſh it by letters and Meſſengers, in which they cenſure the falſe Teachers as troublers of their Church, and ſubverters of their ſoules, they reject the Impoſition of Circumciſion, a Yoake which neither they nor their Fathers were able to beare, they impoſe upon the Churches none but ſome neceſſary obſervations, and them by way of that Authoritie which the Lord had given them, verſe 28.Acts 152 Tim 3:162 Tim 3:172 Pet 1:202 Pet 1:21Acts 15:28Acts 25 Authors I ſhall ſpare to write anything of it. So upon Pauls comming to Hieruſalem Acts 21. and the offence that many thouſands of the Iewes which beleeved and were zealous of the Law took at him, Paul went not upon his own infallibilitie of Spirit or immediate Revelation, but upon the joint councell and direction of Iames and all the Elders verſe 18. 20, 21, 23, 24, 25, 26. Now if the Apoſtles in judging of falſe Doctrine and Sciſme, cenſuring the Authors of theſe and impoſing upon the Churches their Decrees to be kept (all which are ſpoken of in A…ts 15.) proceeded not in the way of infallible immediate Revelation from God, laid it aſide as it were, but in an ordinary way, by Scripture, reaſon, experience upon and after much debate, as is apparent from verſe 6. to verſe 30. then tis evident that immediatneſſe of Revelation, with infallibilitie of Spirit is not the ſole judge of Hereſies and Errors, and the only juſt reaſon of inflicting puniſhments upon Hereticks and Sciſmaticks.

p. 142Seventhly, beſides the other falſe Suppoſitions laid down by Hagiomaſtix in his 36. Sect. as the enquiring by Vrim and Thummim in caſes of Idolatrie, Blaſphemie, as that Inallibilitie is the ground of coercive power, &c, this alſo is falſe that he ſuppoſeth under the new Teſtament, there is no Infallibilitie nor certaintie to be had in difficult, doubtfull matters of Religion, but that in thoſe things we walk at midnight, in compariſon of thoſe under the old Law who walked at noon day, which aſſertion of the uncertaintie and darkeneſſe of the Church in points of Religion under the new Teſtament compared with the old, is contrary to theſe grounds. Firſt, to many prophecies of the ſtate of the Church after Chriſts comming, which ſpeak that then the earth ſhall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea, and the light of the Moon ſhall bee as the light of the Sunne, and the light of the Sun ſhall be ſeven ſold as the light of ſeven dayes, and unto the manner of the Adminiſtration of the Covenant of Grace under the new Teſtament, which however for ſubſtance was but one and the ſame under the Law, and the Goſpel, yet for manner of Diſpenſation and Application differed and is various, as many **Ameſ. medul. Theolog. lib 1. cap. 38. cap. 39 Adminiſtrati…. novi Teſtam. differt ab adminiſtratione priori, qualitate & quantitate. Qualitas differens qua pollet, eſt vel claritas, vel libertas.Divines ſhow, and one of the main differences between them in manner of Adminiſtration ſtands in this, that the Covenant of Grace under the new differs from the old in Cleerneſſe and Evidence, in that the Doctrine of grace and ſalvation by Chriſt, and of faith in him together with the Appendixes is more diſtinct and expreſſe then before it was, not being now under a vaile, but beheld with open face 2 Cor. 3. 12, 13, 17, 18. Secondly, then the Church of Chriſt under the new Teſtament ſhould be in a far worſe condition then the Iewes were under the old; for whereas they were ſure and certaine in their Religion, and had an infallible way of being reſolved in all doubts, Chriſtians now ſhould be in continuall doubts and uncertainties in matters of faith, not knowing what to doe, or whether to turne themſelves, which muſt needs be a moſt miſerable condition, and the Iewes caſe in the time, before Chriſts comming p. 143in the fleſh, was to be much preferred before ours; for the burden of being under the Pedagogy of the Law, with a certaintie and infallibilitie of knowing what to hold and beleeve, is a light burden in compariſon of being freed from the Ceremoniall Law, and in the meane time to be without all certaintie and aſſurance in points of faith and worſhip: Who would not chuſe rather to undergoe ſome burden with an infallibilitie and certaintie of Religion,☜ then to enjoy a Libertie from a Yoake with an uncertaintie and continuall feares Is not the bondage of feare worſe; then a bondage of ceremonies and many outward Legal obſervations? If the deliverance of us from the Pedagogie of the Law hath brought us into this condition, out burden is greater in this thing then any that the Law laid upon the Iewes. Hath Chriſt delivered us from one burden to lay a greater upon us? Have wee not cauſe to ſay, Lord let any burthen of the Ceremoniall Law be laid upon our necks rather then this? Thirdly unto the end of Chriſtian Religion, and the knowledge of it as it is written in the Scriptures, particularly of the new Teſtament, which is that**Vrſini Catechiſ. Quaeſt. 1. de Conſolat. Quae eſt vnica tua conſolatio in vita & in morte. Chriſtians may have conſolation and hope in life and death Rom. 15. 4. 1 Epiſt. John 1. 4. Now there can be no ſolid comfort, without certaintie and aſſurance of the truth of the thing, in it felſe at leaſt, which wee profeſſe; but in doubts, fears, uncertainties, the ſoule muſt needs be in perplexities, anxieties, as upon the rack, Feare hath torment 1 Iohn. 4. 18. But Secondly the infallibilitie and certaintie under the old Teſtament by Vrim and Thummim of the Prieſt, ſo much ſpoken of and magnified by Hagiomaſtix, above that under the new, was as much liable to queſtioning and doubts by cavilling, and contentious Spirits as the way under the new, and many exceptions might be made and Controverſies to ariſe, whether thoſe who were to give ſentence in caſes of Religion, upon the Anſwer by Vrim did according as they received it from God, or according to their own corrupt affection and intereſt, which conſidering what many of the Prieſts were under the old Teſtament, corrupt and partiall and the ſilent manner of Gods Anſwer by Vrim, might give occaſion of queſtioning, yea Hagiomaſtix himſelfe ſuppoſes and implies in ſome caſes a poſſibilitie p. 144of a wrong Anſwer and doing injuſtice after conſultation with the glorious Ordinance of the Oracle of God, as theſe words ſhow, So that except thoſe that were to give ſentence in caſes of Religion had been deſperately wicked, end ſet upon bloud, and had deſpiſed the glorious Ordinance of the Oracle of God amongſt them, they could not doe injuſtice: Now tis evident there were high Prieſts among them and ſuch who had power of ſentence in caſes of Religion that were deſperately wicked, who either might paſſe ſentence without enquiring by Vrim, or elſe not goe according to Gods Anſwer by Vrim, but according to the luſts of their owne hearts: Whoſoever does but conſider theſe examples following recorded in Scripture both of the Prieſts and other men, going flat contrary to the mind of God, and immediate Anſwers from him, will not wonder but be ſatisfied. The Prieſts in Ieremiahs time were deſperately wicked and ſet upon bloud, even upon having Ieremiahs bloud, pronouncing ſentence upon him, This man is worthy to die, and Thou ſhalt ſurely die, Jerem. 26. 8, 11. and there were many complaints by Ieremiah, Ezekiel, and other Prophets, of the Prieſts, and cheife Prieſts being out of the way through ſtrong drink, erring in viſion, and ſtumbling in judgement, ſaying to a ſtock, Thou art my Father, and to a ſtone, Thou haſt brought me forth, &c offering violence to the Law and Prophaning of holy things, putting no difference between the holy and prophane, hiding there eyes from the Sabbaths: the chiefe of the Prieſts, tranſgreſſing very much and polluting the houſe of the Lord, which he had hallowed in Ieruſalem Eſay 28. 7. Ierem. 2. 27. Ezek. 22. 26. 2 Chron. 36. 14. Now if the Prieſts would doe all this when they degenerated, offer violence to the Law, ſay to a ſtock thou art my Father, pollute the houſe of the Lord, and much more that is recorded in the Scripture of them, then there is no queſtion to be made, but they might pervert the ſentence by Vrim and give an Anſwer quite contrary to what they received immediately and infallibly from God, therby condemning the innocent and clearing the guiltie, making that prophecying falſly as in Ieremiahs caſe which was Prophecying truly, making that Blaſphemie which was none: Yea, they are particularly taxed for erring in viſion, and ſtumbling in judgement, p. 145which words probably may be meant of their judgement by Vrim, the Prieſts Anſwers in that way being cald the judgement of Vrim and judgement in divers places of Scripture as Numb. 27. 21. Exod. 28. 15, 29, 30. So that for all Hagiomaſtixs cleer reaſon, if the**Vriah the Prieſt made an idolatrous Altar 2 King. 16. 11, 16. Willets Synopſ. Contro. of the Scriptures 2. part 6 quaeſt. &c.2 Kgs 16:112 Kgs 16:16 Prieſts were corrupt and partiall under the Law, as ſome good Prieſts in ſome particular caſes might be, and were, as Aaron in the golden calſe, Eli in the matter of his ſonnes Hophni & Phinehas, and wicked ones would certainly be, the Iews might be in danger in matters of Religion to be puniſhed unjuſtly then in thoſe dayes, notwithſtanding their Prieſts had immediate and infallible Anſwers from God, as well as Chriſtians now under the new Teſtament; beſides, if we conſider what the way of Anſwering by Vrim was and that as diſtinguiſhed by**VntoUnto all I have ſaid in page 102. and page 112. of the way of anſwering by Vrim, I ſhall add as followes, Dr. Maines Sermon of falſe Prophets Page 30. 31. The Prieſt wore two precious ſtones in his Breaſt-Plate, cald the Vrim and Thummim, through which according as they did at times caſt a bright, or di…er luſtre, God revealed his pleaſure or diſpleaſure to the People, and ſpoke to them by the ſparcle of a Iewell, as he did at other times by the mouth of a Prophet. Suppoſe the Prieſt who wore the Breaſt-Plate ſhould have belied his Jewels, and when the People came to enquire of him ſhould have interpreted a Pale for a bright Ray to the People; or ſuppoſe he ſhould have taken out the true and have placed two counterfeit Iewe… in his Breaſt Plate, and ſhould have taught them not to ſparcle by the certainty and holineſſe of their owne impartiall fires, but according to the deſires and Plots of the Conſulters. Ainſworth on Exod. 28. 15, 30. Breaſt-Plate in Hebrew Choſhen, it hath affinitie with Chaſhah, that ſignifieth ſilence, as implying a ſilent Oracle to be ſeen on the Breaſt of the high Prieſt, rather then heard. The manner of asking councell is recorded by the Hebrewes to be thus. When they inquired, the Prieſt ſtood with his face before the A…k; and he that enquired ſtood behind him with his face to the back of the Prieſt; and the Inquirer ſaid, ſhall I go up? or ſhall I not; And forthwith the Holy Ghoſt came upon the Prieſt, and he beheld the Breaſt Pla…e, and ſaw therein by the viſion of Prophecie, Goe up, or not goe up in the letters that ſhowed themſelves upon the Breaſt-Plate before his face.Exod 28:15Exod 28:30 Rabbins and other Divines from ſome other wayes of Gods Anſwers, not by a loud voice that all who came to enquire might heare the Anſwer as well as the Prieſt, but in a ſilent way and manner, revealed only to the Prieſt either by inſpiration, or by looking into his breaſt-Plate upon the darkneſſe or brightneſſe of his Iewels by which he knew, or by ſome letters in the breaſt-Plate in which he read the will of God, and ſo by the Prieſt communicated to the Iudges, and ſtanders by, but if the Prieſts would pretend other Anſwers from God then he gave, how ſhould the Iewes diſprove them, and what more certaintie had thoſe who in difficult doubtfull caſes came to p. 146the high Prieſt to enquire by Vrim (ſeing they received the Anſwers not from God immediately but from the high Prieſt, and the Prieſt might poſſibly deceive them in caſes falling out about their own children or neer bloud ſhowing partialitie and affection) then may be had by us now in theſe times; nay going according to Maſter Goodwins Principles, that the ſentence of the high Prieſt was by Vrim and not by the Law, the judgement of Vrim from the Prieſt was the ſupreme and laſt Iudge, in caſe the Prieſts would be falſe, as in ſome particular caſes they might, the Iewes were in a more uncertaine and worſe condition, then if to be judged by the Law, or wee in theſe dayes, who if our Magiſtrates and Iudges ſhould degenerate might appeale to the Scriptures and urge them to them whereby to convince them, but ſo could not the Iewes according to Hagiomaſtixs Doctrine, the Prieſt by Vrim being appealed to in caſes where they ſuppoſe the Law could not helpe; and laſtly, if wee conſider how Prophets under the old Teſtament, who were as immediately and infallibly inſpired, as the high Prieſt by Vrim, yet in all their Anſwers and Dictates were not without all poſſibilitie of miſtake, as is evident by Nathans Anſwer to David 2 Sam. 7. 4, 5. &c, nor without all danger of deceiving thoſe they ſpake to, as is to be ſeen in that example of the old Prophet in Bethel 1 Kings 13. 11, 17, 18, 21. and divers other places of Scripture ſpeaking of Prophets, wee may eaſily conceive how Magiſtrates and Iudges then might be liable to error as well as now, eſpecially if they tooke all the Prieſts and Prophets ſaid without comparing and examining thoſe things by the Law: So that by all this and a great deal more that might be ſpoken to this effect, as the Magiſtrates and Prieſts combining together, &c. the Iewes to whom the Law was given for putting falſe Prophets, Blaſphemers, to death for all the opportunitie of immediate conſultation with the mouth of God himſelfe by Vrim, and by Prophets might in many caſes have been deceived, miſtaken, and in as great uncertaintie every way as Hagiomaſtix ſuppoſes the Church to be in under the new Teſtament. Thirdly, ſuppoſing and granting there had been ſuch a certaintie and infallibilitie in the matters of Religion under the old Law as is contended for by Hagiomaſtix, p. 147and that free of all the exceptions now ſpoken of, yet I affirme there is an infallibilitie and certaintie under the new alſo in the Doctrines of faith and worſhip, and Chriſtian Magiſtrates may infallibly and certainly know ſuch and ſuch Doctrines to be falſe, and ſuch true, ſuch Practiſes and ſpeeches to be Idolatrous, blaſphemous as well as the Iewiſh Magiſtrates did, and ſuppoſing that true which Hagiomaſtix ſaith, that the Iewiſh Magiſtrates had a certaintie of knowledge in all difficult caſes of Relgion by the judgement of Vrim which Chriſtian Magiſtrates have not, yet in another way and by other means they may have a certaintie and infallibilitie that theſe and theſe Doctrines are of God, and other Doctrines are not of God: when there are three or foure wayes to come to the certaine knowledge of a thing, a man may be ſure and certaine in one or two, though he have not all the wayes, A Iudge who hath three or foure honeſt witneſſes and many circumſtances, with the parties own confeſſion may be certaine though he might not ſee the fact committed, nor have all wayes of knowledge that poſſible may be, and ſo may Magiſtrates now in this caſe of Religion though they ſhould want ſome one way the Magiſtrates under the new Teſtament had; And for the certaintie and infallibilitie in matters of Religion under the new Teſtament, it may apeeare thus, 1. Hagiomaſtix muſt confeſſe upon his own Principles, that during the Apoſtles times (which was under the new Teſtament) in all difficult caſes that happened about matters of Religion, Chriſtian Magiſtrates might have had the ſame opportunities of immediate and infallible Anſwers as under the old, Apoſtles, Prophets then having as infallible immediate Revelations from God as the high Prieſts, and therefore in caſe there had been Chriſtian Magiſtrates in the Apoſtles days they might by this reaſon have exerciſed coercive power on Apoſtates, Hereticks, and Blaſphemers, as well as the Iewiſh Magiſtrates, by which tis apparent thoſe Lawes about falſe Prophets and Blaſphemers were not only old Teſtament Lawes proper for Moſes Paedagogie, but new Teſtament Lawes, and that for the prime flouriſhing ſtate of the new Teſtament, the Apoſtles times. Secondly, the Independents and Sectaries in many of their Books, Sermon… p. 148and Diſcourſes tell us of a time at hand wherein there will be a new and marveilous light, when wee ſhall cleerly and certainly know the truth of theſe things now ſo much doubted of and controverted, of the nature of a viſible Church, of the Government of the Church, and ſuch like. Now then upon Maſter Goodwins cleare reaſon, the old Teſtament Law for the putting of falſe Prophets, &c to death, ſhould be in force under the new Teſtament as well as under the old, becauſe then in all difficult caſes in worſhip, Doctrine, &c, the Chriſtians that live in thoſe times may infallibly and certainly know the mind and pleaſure of God in them. Maſter Goodwin in his Poſtſcript or Appendix to H…giomaſtix (the ſcope of which Diſcourſe is to make inval'd that Zach. 13. 3. from being any ground for Civill coercive Power againſt falſe Prophets) among other evaſions interprets the**A Poſtſcript or Appendix to a Treat. intituled Hagiomaſtix page 21. 22, 24, 25. place to relate to thoſe times of refreſhing to the Iewiſh Church and Nation, the time when God intends to build up the Iewes again into a Church of far more inward grace and holines; into a Nation of far more outward beauty ſtrength and glory, then ever was their portion ſince they firſt became a Church or Nation unto this day, either in the one kind or in the other. Now of that particular time and day of the new Teſtament tis eſpecially Prophecied, that outward coercive Power ſhall be exerciſed upon falſe Prophets, And it ſhall come to paſſe that when any ſhall yet Propheſit, then his Father and his Mother that begat him ſhall ſay unto him, Thou ſhalt not live: for thou ſpeakeſt lyes in the name of the Lord, and his Father and his Mother that begat him, ſhall thruſt him through when he Prophecieth. As for Hagiomaſt. figurative ſenſe put upon theſe words againſt the literall and proper, and other his gloſſes to corrupt the text, I ſhall ſpeak to them in the 19. Theſis, where I ſhall prove that Zach. 13. 3. to be a good proofe of the Magiſtrates coercive Power under the Goſpel. Thirdly, for that time and thoſe dayes under the new Teſtament, between the Primitive Apoſtolicall Churches, and the calling of the Iewes, into which we fall and among which our times are to be numbred, there is an infallibilitie and certaintie to be had in Doctrines of faith and Chriſtian Religion, and the beſt Oracles Magiſtrates have to p. 149direct them in matters of Religion now, are not fallible and every way obnoxious unto error and miſtake. The Scriptures are an infallible and certaine rule, the voice and word of God himſelfe, God ſpeaking by them as by Vrim and Thummim: Learned**Si de judici… divino loquantur, affirmamus extare in Eccleſia firmum & perpetuum judicium de omnibus fidei dogmatibus nimirum judicium Dei loquentis in Scripturis; non enim argumentis refellendùs, ſed interal … reputandu… eſt, qui neg…t in Scripturis de rebus fidei eſſe ab ipſo … ſententiam, eamque intelligibilem, firmam & i… fallibilam pag. 104. Biſhop Davenant in his Diſputation De judice ac norma fidei & Cultus Chriſtiani, in anſwering that objection of the Papiſts, if generall Councels could erre, their ſhould be no firme Iudgement in the Church to compoſe Controverſies, anſwers, If the Papiſts ſpeak of a humane judgement we acknowledge non… ſo firme and infallible to which all men may ſafely and ſecurely commit their faith without triall. But if they ſpeak of a divine judgement, we affirme there is a firme and perpetuall judgement in the Church of all the Doctrines of faith, namely the judgement of God ſpeaking in the Scriptures: for he is not to be confuted with arguments, but to be reckoned among Atheiſts who denies in the Scriptures in the things of faith that there is a ſentence pronounced by God himſelfe, and that intelligible, firme and infallible. Were thoſe Anſwers by Divine inſpiration and immediate Revelation? So are the Scriptures of divine inſpiration and immediate revelation alſo 2 Tim. 3. 16. All Scripture is given by inſpiration of God, 2 Pet. 1. 20, 21. No Propheſie of the Scripture is of any private Interpretation, for the Prophecie came not in old time by the will of man: but holy men of God ſpake as they were moved by the holy Ghoſt, were thoſe Anſwers ſure and certaine the Oracles of God among them? ſo are the Scriptures ſure and certain, Pſal. 19. 7. The Teſtimony of the 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 p. 150it, 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**Gerſon in compend. Theolo. Fidei nec falſum, nec dubium ſubeſſe poteſt. Davenant. de judice ac norma fidei pag. 6. Omnia fidei dogmata ex parte materiae credendae debent habere certam, infallibilem & indubitabilem veritatem. 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**Principium & norma fidei eſt veritas & revelatio divina, Voet. Select. Diſput. de Petribus. Davenant. de Judice ac norma fidei, pag. 7. tolle authoritatem Dei revelantis, cuicunque dogmati, poterit fortaſſe opinioni ſive ſcientiae ſubeſſe, fidei autem Christianae non poterit. Baron. Apol. pro Diſput. de formali objecto fidei Tractat. 3. de Revel. divina c 3. & 4. 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**Cloppen. Disputat. de Cano. Th…olog. Theſis pri. Certitudinem & infallibilitatem Canoni… flagitat ipſa metaphora qua nomen tranſlatum eſt a Menſura non privata quavis ſed publica & authentica illa ad quam lege & Edicto Magiſtratus commenſuratae eſſe debent. Rivet. Catholi Orthodox. Tract. Prim. Quaeſt. 17. Bellar. de Verbo Dei l. x. c. 2. Regula catholicae fidei certa notaque eſſe debet: nam ſi nota non ſit regula nobis non erit: ſi certa non ſit nec regula quidem erit. Daven. De Jud. ac nor. fidei c. 11. Regula fidei firma ac conſtans eſſe debet. 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 p. 151other, or who ſo will conſult them asaaWhitak. Contro. 1. de Scripturae Authoritate, Interpretatione Perfectione. Whitaker, bbChamier. Panſtrat. Cathol. De Cano. 6 & Summa Regul. Fidei.Chamier, ccRivet. Cathol. Orthod. Tract. Prim. De Scripiurae Perſpicu. de judice Controverſ. de Regul Infallib. controverſ de Canone Scripturae.Rivet, ddAmeſ. Bellar. encrvat. De confeſſione Bellar. circa Scripturam ſacram De Scripturae perſpicuitate ſufficientia de Judice controverſiarumAmeſius, eeDavenant. De Judice ac norma Fidei & Cultus Chriſtiani.Biſhop Davenant, ffWhites way to the Church from pag. 31. to 63.Whites way to the true Church, ggGerard. Tom. 1. de Scriptura.Gerardus, hhBaron. Apodix. Cathol. Tract. prim. Caput. 1, 2. Tract. 7. cap. 3.Robertus Baronius, iiMacc. loc. commun. de Script. Author. Perſpicuit. Interpret.Maccovius, kkWill. Synopſ. The firſt generall controv. concerning the Scriptures.Willets Synopſis, llSpanhem. Theſ. de Script. contra Anabaptiſt.Spanhemius, mmCloppenburg. Diſput. de can. Theolog. Cloppen. Gangraen. Anabapt. de Scriptura ſacra, & Verbo Deo interuo.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 tis held generally by our moſt learned**Whitak. Contro. prim. De Scripturae perſpicuit. quaeſt. 4. Omniae quae ſunt ad ſalutem neceſſaria apertis verbis in Scripturis proponi. Daven. De Judice ac norma pag. 9. In omni controverſia de doctrina fidei, aut praeceptis morum ad ſalutis neceſſariis, ſpiritum ſanctum tam perſpicue judicaſſe per ſcripturas, ut omnes intelligant ejus ſententiam, quibus aures & oculi ſpirituales non deſunt. Verbi cauſa, de vera Chriſti incarnatione ſententiam de finitivameamque planam & evidentem tulit ſpiritus ſanctus verbum caro factum John 1. 14. Willets firſt generall controverſie, quaeſt. 5. Whites way to the true Church, pag. 31. The Jeſuite can name no one neceſſary Article of our Faith, but the Word teacheth it as plaine as himſelf can: as that there is one God, three perſons, a generall refurrection and judgement, that Jeſus is the Saviour of mankind, &c. Rivet. Cathol. Orthod. Tract. Prim. quaeſt. 6. Cloppenburg. Diſput de Scriptura, Macco. Diſput. 7. de Perſpicuitate Scripturae, Ameſ. Bellar. Enervat. Tom. 1. De verbo Dei, cap. 4. de Scripturae perſpicuitate, omnia illa quae ſunt intellectu neceſſaria ad ſalutem, apertiſſimè in Scripturis proponi.John 1:14 Divines againſt the Papiſts, may p. 152be 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 p. 153caſe 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; tis a good ſaying of**Spiritus ſanctus non eſt Scepticus, nec dubia aut opiniones in cordibus noſtris ſcripſit, ſed aſſertiones ipſa vita & omni experientia certiores ac firmiores. Lutherus. 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, p. 154Orthodoxus, 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 **Davenant De Judice ac norma fidei cap. 3. cap. 14.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**page 4. 5. Vindication of the Ordinance againſt Hereſie, Blaſphemie &c, to which Hagiomaſtix anſwers never a word in his pretended Anſwer: Tis 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: Tis 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**The generall Councell of Nice condemned the Opinion of Arrius, the generall Councell of Conſtantinople condemned the Hereſie of Macedonius, the generall Councell of Chalcedon the Hereſie of Eutyches; a Synod at Ancyra, and others in Aſia condemned the Heretick Montanus. Councels and Synods in great p. 155Controverſies 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 **Cap. 18. Aliud eſt poſſe errare, aliud de facto errare. Poſſunt errare privati quilibet Paſtores, particularia etiam quaelibet concilia: non tamen idcirco intolerabilem errorem admittunt, qu…ies popul… ſibi ſubdito aliquid ex verb… divino deductum tanquam articulum fidei credendam proponunt.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, Tis 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**Qui autem ab infallibili veritate dirigitur in judicando, is judicat infallibiliter, illi etiam conſtat illud eſſe verum quod ex verb… did cit, utcunque non gaudeat judicio … fallibili. 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**Poſſe alia legitima Conci… ſemiliter aſſer… re decreta ſua eſſe d…rata Spiritus ſancti, ſi huic Concilio ſimilia fuerint, & ſi eandem re…ulam ſervaverint, quam in hoc Concilio ſervarunt & ſecuti ſunt Apoſtoli. Si enim nihil niſi ex Scriptur is ſtatuerint & definierint quod in hoc Concilio factum eſt, & ſi omnes Quaeſtiones ad Scripturas examinaverint, & Scripturae vocom la omnibus fuis decretis ſecuti fuerint, tum poſſunt aſſerere, Spiritum ſanctum ſit decreviſſe. Contro. 3 Quaest. 6. 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, p. 156then they may aſſert that the holy Ghoſt ſo decreed; of learned**Nos vero facile concedimus Concilia legitima quoad id quod requiritur intrinſecus, id eſt concilia vere fine fuco & fallacia congregata in nomine Chriſti, non poſſe errare in iis quae ſunt alicujus momenti. Nam nos quidem fatemur ultro multa concilia non erraſſe imo fatemur concilia legitima (quomodo illud a nobis ſupra explicatum est) hoc eſt vere congregata in Deinomine non errarei… rebus neceſſarii…. Cam Praelect. De Eccleſ. p. 289 293 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 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. Apodix. Cathol. Tractat. 5. De Authoritat. Eccleſ. cap. 17. Non … ſimpliciter & abſolute id quod Pariſienſes de Conciliorum infallibilitate docent. Pie enim. & probabiliter credi poteſt Concilia vera generalia & legitima, hoc eſt legitime convocata & procedentia, ita gubernari & dirigi à Spiritu S. ut non errent in dogmatibus fundamentalib…. Dico hoc credi poſſe, quia certo conſtat talia concilia nunquam hactenus erraſſe in dogmatibus fundamentalibus. Vide ibi plura.Sir 17 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 tis 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 p. 157and 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**Praelect. de Eccleſia pag. 292, 293. Deinde in concilio ſi adſint viri pii & docti, aperiunt quae fuerunt clauſa mutua… foreign. id quod non aeque facile poſſit prae ſtari à ſingulia ſeorſim. Id expectamus ut. i… Concilo, in Conventu doctorum & piorum virorum proferantur argumenta veritatis quae antea ignota fuere. Praelect▪ de Eccleſ. Tract. de Infa…b. Eccl. Quoties aliquid decretum eſt a caetu quodam hominum, qui in aliqua authoritateconſtituti ſunt in Eccleſia, facit hoc ut ne temere, & non adhibita accuratat & gravi obſervatione in rejiciatur. 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**Pius Eccleſiae filius non perperam ei inſilit, ſed ab ea reverentiali quodam pudore percuſſus abſcedit. Walenſis Tom. 5. lib. 2. cap. 27. 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 p. 158doe evidently perceive the Synod to preſcribe and determine falſe and wicked things; for tis 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,**Tene certum relinque incertum. 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, p. 159the laſt reference is made to the Law: That very place Deut. 17. 9. 10, 11, 12. brought by Hagiomaſtix page 130. to prove the ſentence there ſpoken of, only ſuch a ſentence which the Prieſt did upon enquiry by Vrim and Thummim receive immediately, or however infallibly from the mouth of God himſelfe, and by the Ieſuits Bellarmine, Lorinus, Bailius, &c brought to prove the Pope the ſupreame infallible Iudge of Controverſies, and not the Scriptures, ſhowes cleerly whatever anſwers the high Prieſt gave in matters of judgement, they are limited expreſly to the word of God, and that is made the ſupreme Iudge: The Iewes were not ſimply to reſt in the judgement of the high Prieſts whatever they pronounced, but as it was according to the Law: There is an expreſſe limitation in the text, in verſes 10. 11. thou ſhalt doe according to the ſentence of the Law which they ſhall teach thee; In the Hebrew text tis twice written juxta os legis, according to the mouth of the Law, and the ordinary Gloſſe upon that place, notes, that tis 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**Willets Synopſ. Firſt General Contro. of the Script. Queſt. 6. 2. part of the queſtion. Rivet. Cathol. Orthod. Tract. 1. quaeſt. 8. 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 p. 160ſentence 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, tis a ſaying of**Hom. 3. de Laz Maldonate in Mat. 7. 22, 23.Matt 7:22Matt 7:23 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: tis 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 *aaAuguſt. de Ʋnitat. Eccleſ. cap. 16. Tract. 3. in John Evang. ſay not theſe things are ſo, becauſe ſuch a one did ſuch and ſuch miracles, but let thē prove their Church by the Canonicall books of the Scripture, and by nothing els theſe are the demonſtration of our cauſe, theſe are our foundation, theſe are our grounds upon which we buildSir 16 Auguſtine, bbWhitak. Contro. 2. quaeſt. 5. c. 12.Whitaker, ccCamer. praelect. de Eccl. p. 255, 256.Cameron, ddRivet. Cath. Orthod. Tract. 2. quaeſt. 7. p. 372, 373.Rivet, eeAmeſ. Bellar. enervat. De notis Eccleſiae.Ames, ffWillets Synopſ. 2. Gener. Controv. concerning the Church. quaeſt …. Of the power of working miracles.Willet, p. 161ggWhites way to the … Church pag. 62, 63.Whites way to the Church, and eſpecially of learnedhhG…rad de Eccleſ. Sect. 11. from p. 448 to 467. 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. comment in luc. 16. v. 30. Maldon…ie obſerves: Chriſt raiſed up Lazarus from the grave, who (as tis 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 p. 162from God 1 John. 6. immediately inſpired by the holy Ghoſt as well as the Apoſtles, and yet Chriſt prefers the witneſſe of the Scriptures before the Teſtimonie of John, John 5. 34, 36. 39. The Teſtimonie of the Scriptures is greater then the record of John, of which ſee Willets Synopſ. firſt general Controverſ. concerning the Scriptures, queſt. fourth 5. Then an Angel, Gal. 1. 8. But though wee or an Angel from heaven, &c. Paul prefers the Scriptures before Apoſtles, yea Angels, and anathematizes them, if they bring any other Goſpel then what the Apoſtles had preached, which in many places he declares was according to the Scriptures. Chryſoſtome ſaith that the Scripture is to be preferd before the Angels in the matters of faith: The word of God is the cheife and higheſt rule of faith, for as learned Chamier writes, The word of God is God ſpeaking, therefore look what is the authoritie of God ſpeaking, the ſame is of the word of God, and therefore above Angels: And by the way I deſire the Reader to obſerve againſt Hagiomaſtix who makes ſuch a do of infallibilitie, that not whatſoever is infallible is the ſupreme rule of faith, for that is a grand miſtake to make every thing that is infallible the ground of beleeving, or the cheife rule of it; but this is the ground of being the ſupreme Rule of faith, that it be ſummae ſuaeque authoritatis of ſupreme authoritie, of it ſelfe, and not from another, which is apparent, becauſe Angels are infallible, the Apoſtles alſo were ex particulari aſſiſtutia Spiritus, and yet neither of them are, nor have been the ſupreme Rule of the Church. This Paul hath taught us in Gal. 1. 8. how Apoſtles and Angels are to be anathematized if they bring any other Goſpel: But theſe things are unworthy to be affirmed of the Rule of faith, and eſpecially of the ſupreme Rule, which ought not to be ſo reſembled to any thing that by that it ſhould be corrected and ordered, for then it ceaſes to be a Rule, but rather that by the Rule, eſpecially the higheſt, all things elſe are to be judged: wherefore, beſides infallibilitie there is ſomething elſe neceſſary to a thing that it ſhould become a Rule; namely foreign, 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 p. 163**Pa…ſtrat. Cathel. de Canon. & ſumma Regul. Fid. Neque enim quicquid eſt infallibile, estregula ſumma fidei, quiae Angeli ſunt infallibiles, Apoſtoli etiam fuerunt infallibiles ex particulari aſſiſtentiae Spiritus. & tamen neutri ſunt, aut fuerunt Eccleſiae ſumma regula: Hoc nor Paulus docuit. Gal. 1. 8. A… haec indignae ſunt quae dicantur de regula fidei & praeſertim ſumma regula; quae nulli rei itae comparari debet, ut ind… coerceatur, alias deſinit eſſe regula: Sed potius ut inde ſint omniae judicanda. Quare praeter infallibilitatem aliud quid dam neceſſarium eſt ut fiat regula, nimirum foreign, hoc autem eſt ut ſummae ſit ſuaeque authoritatis; non autem ſubalternae aliundeque emendicate. Summo quid praeferri poteſt? At Chryſoſtomus Angelis ipſis in negotio fidei preferandam dixit Scriptur…m: Si non ſummi, ergo nec fumma regula, & tamen infallibiles, non igitur quicquid eſt infallibile, ſumma eſt regula fidei.Gal 1:8Chamier. 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**Oecumenius in locum. Quoniam autem rebus ipſis & experientiae cognovimus quae fuerunt à Prophetis pronunciata, firmiorem, inquit, per haec judicamus Prophetiam ipſorum: nam resipſae conſequntae ſunt ſermones ac oracula. Aquinas in locum, vel dicit firmiorem quia viſioni contraadicere poterant, quae facta fuit in ſecreto, ſed Prophetiae nullus contradicere audebat. vid. Annot. of our Engl. Divines on the Place. Interpreters on the Place, and other**Vid. Whitak. Contro. 1. De Script, Author. queſt. 3. Illud verbum foreign ad rem ſpectat, ſignificat enim Scripturam firmiſſima maxima que authoritate eſſe praeditam. 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 foreign 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, p. 164and 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 tis perverted and miſinterpreted as much as the Scriptures, of which voice from heaven how perverted, I referre the Reader to learned **Rollock in 12 Joh. 28. 29, 30. Varie ſentit tubra de audita voce illa alii pejus alii melius ſentiunt, utrique tamen a vero aberrant. Data fuit haec vox Coelo ut ait Dominus poſtea illorum cauſa, ut hoc quaſi mi raculo & pertento admoniti, crederent eum eſſe miſſum à Deo & Meſſiam ſed adeo excaecati ſunt & indurati ut tamen de Meſſia… nihil cogitaverant. Vid. Calvin. & Maldon. in locum.Rollock. Calvin, and other Interpreters on that place of Scripture, and ſo much for this ſeventh Anſwer.