such like But the â—â—â—y shall reveale every Mans worke what it is It cannot be denyed but the more tenderness the more of God and the more of Conscience but by tendernesse is meant feare and awsomeness of sinne so no question there is some Conscience that is made of glasse and is easily broken and some of iron and braâ—â— lay hell on it let Christ say to Judaâ— in his face he shall betrary his Master and hee hath a Devill yet his conscience doth not crow before day light to waken him But give no leave to contend for our righteousness wee beleeve wee have found a ransome and yet we hold that tolleration of all religions is not farre from blasphemy and therefore to any way to Monopolize the tytle of tender Consciences to themselves as a Characteristical note to difference them from Presbyterians such as dare not out of the feare of God and reverence to their owne Conscience in this point awing them but judge liberty of Conscience fleshie Liberty in that title seem to hold forth no tenderness of conscience at all except they allow us to share with them in the Name of tender Consciences Which name I durst no more take then to call my selfe a Perfectist or holier then my brethren whereas its more congruous to thinke and call our selves the chiefe of sinners To bee bold with the Scriptures and to dispence with new dreames touching God Christ and the mysteries of the Gospel in all heresies and blasphemies that they may be tollerated is boldnesse of conscience 2. Pertinacie after conviction and then to say wee cannot come up to the rule when the truth is we will not come up to the rule is no tenderness 3. A tender conscience feareth an oath and dare not say every man may sweare a covenant with God in his owne sense yes it s a Jesuites conscience 4. To carry on a designe under pretence of Religion with lyes breaking of oathes treaties promises is a farre other thing then tenderness 2. How Antinomians who deny that the regenerate have any conscience of sinne or that they are to confess or bee grieved in Conscience for Incests Adulteries Murthers Rapes Oppressions or the like or can crowd in under the lap of this veil of tender Conscences is more then the truely godly can see 3. To condemn all the godly in the three Kingdomes and the Churches of New England as not tender Consciences because they professe that liberty of Conscience is Atheisticall licentiousnesse seemeth to be a harder measure then these godly persons deserve who out of some tendernesse of Conscience dare not but condemne liberty of sinning against the duties of this Table and therefore if tolleration of all false wayes intitle men to tender consciences because it is the opinion of same 〈◊〉 men why should not these who are also godly and our â—â— conscience hold the contrary opinion be also called 〈◊〉 consciences And if this be we shall not know who they are who are to be tearmed tender consciences who not But I had rather speake a little of a scrupulous consciences the Scripture saith the heart of Josiah was tender but that he wept at the reading of the Law sure it was not scrupulositie which is alwayes a fault and disease of the conscience as when the conscience doubts and feares for triffles where there is no grave and weightie cause The place 1 Sam. 25. 31. in which Abigal so speaketh to David is not to be expounded of a scrupulous but of a justly greived conscience This shall be no greife unto thee nor offence of heart unto my Lord either thaâ— thou hast shâ—d bloud causelesse or that thou hast avenged thy selfe Heb. It shall not be staggering or stumbling to thy heart for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to offend stumble fall to remove out of the place Isa 28. 7. Râ—â— Abraham reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have made others to stumble and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 2. 10. knees smite one against another the one knee in affrighted men offendeth the other and makes the other to stumble or fall So in a trembling conscience sin maketh the conscience to go out of the way and fall as one knee trembling maketh another knee in a race to fall Abigal disswadeth David from sâ—edding innocent bloud or avenging himselfe on Nabal because so to doe should be no griefe of conscience It s a litote It shall be a feast and a rejoycing of conscience that thou hast not sinned against God And this is to bee considered that a greived conscience travelling with remorse is 〈◊〉 so farre tender that it either absteineth if the sinne be to be committed or it grieveth if it be committed and in the truely godly foâ—â—citeth for reconciliation A doubting conscience is ignorant of the thing done or to be done and inclimeth to neither â—â—des But a scrupulous conscience inclineth to the one side but with doubting and a trouble of minde as the traveller walketh but with some pain as if there were a little stone in his 〈◊〉 〈…〉 Moral l. 2. c. 20. 4 â— Maldâ—rus in 12. 〈…〉 8â— Amesius de Conscient l. 1. c. 6. The causes of a scrupulous consciences are 1 Gods wish and 〈◊〉 permission 2. Sathans working and acting on a cold 〈◊〉 â—ad bodily complexion 3. Ignorance Weâ—â—nesse of judgements 4. Immoderates feare troubling reason 5. Inconstancie of the minde 6. And withall some tendernesse Gregoriâ—â— said â—â—narum conscientiarum est ibi culpam agnoscere ubi culpâ— non est It is one of the most godly errors and a sinne that smalleth of grace Papists miserable comforters say a speciall way 〈◊〉 be delivered is to subâ—â—â— your selfe to a superiours blind command They say a Priest was freed of his scruple when he obeyed Bernards bare word and trusted in it hearing that Vâ—â— et mea fide confisus sacrifica goe and upon my faith sacrifice confidently It were good to use heavenly violence against scruples phantasie will cast in I should not pray because God hath decreeâ— whither I pray or pray not the thing I suit shall never be 〈◊〉 It s good to turne away the mind from threatnings he tempted providence who having a weake head will walke upon the house top In rovings and grinding of a â—â—morous mind unbeliefe will breake one linke of Gods chaine and that broken must breake another and that a third till the saith of eternall election be broken As in a wall of foure squared stones not well cemented loose and breake out one stone that will breake another and that other loose a third till the whole wall must fall weaknesse can spin out threed after threed one doubt after another till the poore soule be taken off the Gospel-foundation of Consolation CHAP. II. Conscience under Synods and how and that the Conscience cannot have absolute libertie in matters of Religion THE Conscience is a tender peice and either the best friend next to the
changed Yet let not us go on with Egid-Coninck to say that if it was lawfull to make war with any nation for wrongs done to men how much more for injuries done to God for making of war is an act of Magistracy and so suppose some jus some power and authority that we have either by the law of nature to defend our life peace liberties or for avenging of such heineous inâ—uries done to the Nation as cannot in justice be decided but by the sword So that sin as sin or as greatest sinnes are not the just cause of war but sinnes as most distructive to humane society for which by the Principles of the Law of nature they may be convinced of fearfull breaches Now these that are Idolators the nations that worship God in Idolatrous way and being of a strange Religion worship a strange God though they doe the greatest injury to God that can bee yet in regard they being other nations as independent on us as we are on them and doe it not in order to the destruction of our of our paece liberty and lives we have not jus over them nor authority to make Warre with them except God gave us a Command to destroy them nor is this a good consequence we may by war revenge injuries done to men ergâ— far more by war may we revenge injuries done to God for war is an act of revenging justice that supposeth some authority given of God over such a nation as we come out against in war 2 Every just war is some way defensive in regard every act of Magistracy is an act of defending of the peace life and liberty of the society or the members thereof and a propulsion of violence by violence and this is the intrinsecal and of Magistracy to hold off unjust violence by just and harmelesse violence for if the life of a murtherâ—r be not taken away by the sword of a Magistrate he will still take the life of another man qui semel â—alus semper malus presumitur â—e that is once wicked is still presumed to be wicked except his wickednesse be restrained and to offend a nation or person that hath not offended us must be unjust violence and unlawfull war and to make war against a nation that hath worshiped a strange God and injured God and not us supposeth that we must instruct them of a wrong done to God by teaching them and instructing them in the true Religion for suppose they worship the workes of mens hands and worship Sathan as some Indians do and so by their own conscience may be convinced and so are inexcusable in foro Dei before Gods tribunal yet are they not so inexcusable in foro humano before mans tribunall as we can make warre against them till we informe and instruct them positively of the true Religion But they that shed our blood and invade our peace and liberties are by the Law of nature convinced and by demands of reparation made to them quickly silenced and need not to be instructed in the principles of the law of nature which are written in their hearts But it may be said What if that Nation will not be informed of the true Religion and will go on contumatiously to dishonour God and reproach the true God Shall we not upon a meer quarrell for Religion make war against them and avenge the injuries done to God and defend his truth no lesse then with the sword we defend our own lives and liberties I Answer there is not the like reason for God and nature have given to the strongest a jus and authority over oppressors to repel unjust violence with innocent violence but that we should force the true Religion on Idolators we have not the like ground except they did attempt to obtrude their false ways upon us and injure our soules for there is a vast difference between a people never receiving the true Religion and a people who have imbraced and submitted to lawes that have inacted the profession of the true Religion those that never professed the true Religion cannot bee compelled to receive it by the Sword of another Nation except they first subdue them in a just warre and be masters of them and they may educate the posterity of the subdued people and discharge the duty of parents to them and impose lawes on themselves to cast away the Idols of their fathers house and to learn the knowledge of the true God but they cannot make the not receiving of the true Religion the ground of a war for we read not of any such cause of war in the Scripture It is true God did command his people to destroy the Canaanites but Idolatry was not the quarrell Josh 11. 19. There was not a nation that made peâ—â—â— with the Children of Israel save the Hittites the inhabitants of Gibe on all other they tooke in battell 20. For it was of the Lord to harden their heart that they should come against Israel in battell that he might destroy them utterly and that they might have no favor but that he might destroy them as the Lord commanded Moses And those that they subdued in the Wildernesse denied them harmelesse passage through their Land It is true some Popish writers as Masius Cornelius a lapide Abulensis say if the Canaanites would have sought peace and imbraced the worship of the true God the Israelites would not have destroyed them but the Text Calvin and famous Papists as Cajetanus Swarez Gamachaâ—s and Augustine before them say plainly Israel made warre against them and Israel but defended themselves against the Canaanites Libertines say the teaching of the Gospell Mat. 28. and not the sword is a means to spread the Gospell so say we I see no warrant wee have to obtrude the Gospell in the purity thereof upon Papists in France and Ireland but we may lawfully avenge the blood of the people of God on Irish Murtherers who excercise extreame cruelty and Tyranny over persons and the Consciences of the Martyrs and the oppressed people of God amongst the Papists The question seemes harder when these of a false Religion in regard of their neernesse and vicinitie to a Kingdome professing the true Religion when as they may infect them or if they be in one Nationall Covenant and under the oath of God to indeavour the extirpation of all false religions and what is contrary to sound doctrin It is certain the Kingdom of Judah might justly have avenged the Apostacy of the ten Tribes from Davids house and from Jerusalem where the Lord had set his name for the worshipping of the Golden Calves if the Lord by his Prophet had not expresly forbidden them to fight against their brethren 1 Kings 12. And the children of Israel did justly attempt Warre against the two Tribes and the halfe because they erected a new Altar for worship as they conceived which was Apostacy from the Covenant of God and the true
of strength that men cannot be perswaded to cast off opinions of God for feare For 1. Some must be saved through feare and pulled out of the fire Jude v. 23. 2. Augustine answered this argument of Donatists feare of Princes Laws 1. compelleth men to come in and hear truth and truth perswadeth Epist 48. ad Vincent Aliâ— dicant nos falsâ—s rumorâ—â—â— terribamâ—r 〈◊〉 quâ—â— falseâ— esse nesciremus si non intraremus nec intrarimus nisi cogereâ—â—er gratias domino qui trepidationem nostram flagello abstulit 2. Fear of Civill laws may draw men out of the societie of bewitching Seducers where they are â—ettered with chaines of lies Epist 50. ad 〈◊〉 Quid de 〈…〉 confitentur quod iam olim volebant esse Cathâ—◠〈…〉 eos habitabant inter quos id quod vâ—â—ebant esse non poteâ—â—â—t per infirmitatem timoris ubi si unum verbâ—m pro Catholica fide diâ—â—rent ipsi domus corum funditus everâ—â—â—entur Quâ—â— est tam â—â—ens qui neget istie 〈◊〉 per â—â—ssa 〈…〉 tanto â—uerentur 〈◊〉 c. 3. Feare of Laws as Augustine saith to the Donatist Vincentius Epist 48. hath daunted wild Hereticks Qui tamen ad hanc sanitatem non 〈◊〉 nisi legum istarum quae tibi displicent vinculis tanquam â—â—netici ligarentur Obj. 4. Artaxerxes gave the people libertie to return to 〈◊〉 own Land assisted them with other favours and enabled 〈◊〉 to execute Laws according to their Nationall state But did God put it in the Kings heart to restrain nations from their Idolatrie to constrain them to ferme the worship build the Temple 〈◊〉 an Altar Answ Ezra 6. 3. Cyrus 〈◊〉 decree Let the house of the Lord be built c. Ezra 7. 23. Artaxerxes in his decree faith Whatsoever is commanded by the God of heaven let it be diligently done for the God of heaven c. he restrained men from Idolatry and all disobedience to the Law of God ◠〈…〉 whosoever will not doe the Law of thy God 〈…〉 Law of the King Let judgement be executed speedily upon him whether it be unto death or unto banishment or unto confiscation of 〈◊〉 or to imprisonment Ergo This heathen King by the â—ight of nature by a civill Law established the Law of God against Idolaters and false Prophets which is all we crave of Christian Magistrates and for this cause said Ezra Blessed â—e the Lord God of our Fathers who hath put such a thing in the heart of the King to beautifie the house of the Lord which is at Jerusalem He interposeth the Kings law to the law of God though the Law of God borrow no obligatory power or dignitie from the King and the Lord need not the sword of flesh yet that it may get externall obedience before men and with the externall man it is the dutie of Artaxerxes and of all kings to adde their law of death banishment or confiscation c. to the Law of God that such as refuse to doe the Law of God and seduce the people of God with lies and false doctrine may be punished it was the defect of dutie in these Kings that they compelled not the people to return Obj. 5. For Jewes and Nations that blaspheme Christ must be put to the Sword according to the Scriptures Exod. 22. 20. Levit 24. 16. Deut. 13. Answ It followes no way two things hinder any to execute these Laws 1. They are not so under us as we have a Magistratical power over them as Magistrates have the sword over ill-doers that are subjected by divine providence to the power 2. They are not convicted of Blasphemie nor instructed in the doctrine of the Gospel as they are convicted by the Law of nature that murther and adulterie deserve punishment Obj. 6. In all the New Testament we find not a prison appointed by Jesus Christ for an Heretick Blasphemer Answ Where are the ten Commandements set down in the New Testament in expresse words of Scripture order or where speaketh Christ or his Apostles of prison sword gallows faggot to witches murtherers parricides yea or of so much as rebuking or excommunicating such by their specified sins in particular more than of blasphemers yet doth he Rom. 13. appoint prison and sword for all ill doers and the same Socinians and Anabaptists object against all Magistracie Obj. 7. The State and Nationall Church of the Jewes sware a Covenant 2 Chron. 15. that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman But may whole Nations or Kingdomes now according to any title expressed by Jesus Christ to that purpose follow that patterne of Israel and put to death all both men and women great and small that according to the rules of the Gospel are not born again penitent humble heavenly patient c. What 1. Hypocrisie brings this 2 What a prophanation of the holy name of God bringeth this 3. What masacring of people by civill wars Answ 1. I confesse the swearing of the Covenant in Israel and in National Churches may hence be proved to differ 1. As touching the externall worship for their seeking of God and ours differed they sought God in circumcision Passeover Sacrifices Feasts Divine Ceremonies but we doe not so 2. They sware the Covenant 2 〈◊〉 15. with blowing of Trumpets Cornets c. We do not so 3. A whole City that maintained a false Prophet against the sword of justice Deut. 13. was destroyed sacked their very cattell and every thing in it accursed Wee are not obliged to deaths and punishments every way thus ceremoniall as they but as for the substance of the service the swearing of an Oath and Religious Covenants being of the law of Nature and the Punishing of Apostates from the doctrine of the Gospell to which they have sworne though the Gospel it selfe be farre above natures law must be from the Law of nature lying on us we must by the same law be tyed as they not to kill all not borne again I hope the antitipe is here of Mr. Williams foregoing not of God no word of Christ saith that Christ chargeth to inflict bodily punishment on men by the sword of the Magistrate because not borne againe Nor do we thinke that by small and great here are meant sucking children who could not sweare a Covenant for the text restricteth the Covenant-breach to such as swear the Covenant and where infants are to be put to the sword by the Magistrate in the Old Testament as it is like Deut. 13. 13 14 15. and 1. Sam. 15. 1. 〈◊〉 they are morally culpable before God but not that wee should mistake that sort of justice noâ— to kill infants under the New Testament for the sin of their parents 2 We thinke Mr. Williams Arguments weake and Anabaptisticall we should not swear such a Covenant 〈◊〉 why It were hipocrisie and a prophaining of Gods
by Presbyterians to take the Covenant as the Author saith p. 258 How Independents swore to defend the Presbyterian government and with tongue pen and sword cry out at it as tyrannicall antichristian and Popish p. 261 Libertines make Conscience not the Word of God their rule p. 262 How appearing to the Conscience makes not the word of God to be the obliging rule but only as touching the right and due manner of 〈◊〉 obliged thereby p. 2â—3 Chap. 22. The pretended Liberty of Conscience is against the National League and Covenant the Ordinances of the Parliament of England ingaged by Oath for a reformation of Religion 265 Chap. 23. The place Acts 5. 34. to wit the counsel of Gamaliel discussed and found nothing for Libertie of Conscience Mr. Goodwins unsound glosse touching the counsel of Gamaliel Acts 5. p. 2â—â— Gamaliels argument proveth as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their Conscience p. 28â— The Argument of Gamaliel owned by Adversaries rendreth all 〈◊〉 fundamentals of the Gospel uncertain and Topick Sceptismâ—â— all the most well setled beleevers p. 285 Gamaliels Argument doth conclude that we are not to oppose by arguments and Scripture any blasphemous way against the gospel 286 Immediate providence is not the rule of our actions 288 Chap. 24. Whether punishing of seducing Teachers be inconsisâ—â—â— with the meeknes of Christ place Luk. 9. 54 discussed The Lords not burning Samaria with fire from heaven Luk. 9. is no colour for pretended Toleration p. 288 The case of Elias calling for fire from heaven and of the Apostles much different p. 289 The meeknes of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the magistrate is that false teachers ought not to be punished by him 291 By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed no blood under the new Testament 292 Christs not breaking the bruised reed would prove that Hereticks are gracious persons though weak in saving grace and lovingly cherished by Christ if the place Isa 42. Mat. 12. 19 20 help the adversaries p. 293 Christs meeknes not inconsistent with his justice ibid. Rash judgement condemned 1 Cor. 4. 5 6. is nothing for pretended toleration p. 294 That many through the corruption of their own heart render hypocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers p. 29â— Matters of Religion â—ught to be inacted by the law of Princes Christian Rulers that such as contravene may be punished p. 299 Lawes of Rulers in matters of religion 〈◊〉 only bind the outward man ibid. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished p. 297 Chap. 25. Whether the Rulers by their office in â—â—der to â—â—nce are to stand to the laws of Moses for punishing seducing teachers ibid. How judiciall Laws oblige to punishment 298 Judiciall Laws were deduced from the morall Law p. 299 True cause of War with other Nations p. 300 Two Kingdomes becoming one body by a religious Covenant if it be mutuall the one part may avenge the quarrell of the Covenant on the other in case of breach p. 302 The new Altar erected by the two Tribes and the half beyond Jordan Josh 22. how a just cause of war ibid. Christian Princes Laws against Errors and Heresies p. 305 As Constantine gave out severe Laws against Donatists so did Julianus the Apostate restore Temples to hereticks and granted liberty of conscience to them that so he might destroy the name religion of Christians as is before observed so Aug. Ep. 166. â—d Donat. 309 God only determineth punishments for sin ibid. The punishing of a seducing Prophet is morall 301 The punishing of seducing Teachers is an act of justice obliging men ever and every where p. 311 False Teachers in seducing others apprehend the hand of divine vengeance pursuing them as other ill doers doe and so it must be naturall justice in the Magistrate to punish them p. 312 The punishing of false Prophets is of the Law of nature ibid. Idolatrie is to be punished by the judge and that by the testimonie of Job c. 31. who was obliged to observe no judiciall law but only the law moral and the law of Nature p. 313 How the Fathers deny the sword is to be used against men for their Conscience p. 315 Church censures and rebukes for Conscience infer most of all the absurdities that Libertines impute to us p. 316 That there was an immediate response of Gods oracle telling who was the false Teacher is an unwarranted forgerie of Libertines 318 If Heresie be innocencie seducing hereticks ought to bee 〈◊〉 and rewarded 319 The Magistrate as a Magistrate according to prophecies in the Old Testament is to punish Seducâ—rs p. 〈◊〉 What Mr. Williams giveth to the Magistrate in Religion 〈◊〉 sufficient ibid. Christian Kings are no more Nurse-fathers Isai 49. 23. 〈…〉 true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines p. 〈◊〉 The mind of divers famous Authors touching the parable of the 〈◊〉 p. 〈◊〉 The parable of the Tares considered p. 〈◊〉 Mr. Williams holdeth that the Prince owes protection to all Idolâ—trous and bloodie Churches if they he his Subjects p. 32â— How the Magistrate is to judge of Heresie p. 329 A Magistrate and a Christian Magistrate are to be differenced 〈◊〉 can or ought all Magistrates to judge of or punish all Hereticks p. 330 Whether peace of Civill societies be sure where there is toleration of all Religions p. 33â— Peace is commanded in the New Testament no word of 〈◊〉 of divers Religions nor precept promise or practise thereâ—â—â—â— p. 〈◊〉 No ground for abolishing of judiciall Laws touching that point ibid Libertines give us heathenish not Christian peace under many â—â—ligions p. 3â—â— Chap. 26. Whether punishing of Seducing Teachers be persecution for Conscience There is a tongue persecution condemned by Libertines themselves p. 〈◊〉 Libertines persecute others for Conscience p. 〈◊〉 Libertines ought not to suffer death for any truth p. 3â—â— The Lords patience toward sinners in the old Testament no Argâ—â—â—â— of not coercing false Prophets p. 34â— Hope of gaining Hereticks no more a ground of sparing them then of sparing murtherers who also may be gained p. 345 Whether to be persecuted for Conscience true or false he a note of 〈◊〉 true Church ibid. No new Commandments under the New Testament p. 〈◊〉 They that suffer for Blasphemie suffer according to the will of God in Peters sense by Libertines way p. 34â— Chap. 27. Whether our darknesse and incapacitie to beleâ—ve and professe together with the darknesse and obscuritie of Scripture be a sufficient ground for Tolaration Our inabilitie to beleeve is no plan for Toleration p. 350 Preaching of the Word without the Spirit
exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule
Religion which they were to maintaine by the Oath of Joshua 22. 12 13 15 16. and to bring the wrath of God on all the Tribes as Achan did Vers 20 No doubt saith Calvin on the place They were angry with an holy Zeale for sayth hee on Vers 12. The Sword is not given to every man in his hand but every one according to his calling ought by this place manifestly and constantly to defend the true Religion And if the wrath of God came on all the people saith Calvin for the secret sinne of one man much more the people shall not goe unpunished if they dissemble the manifest Idolatry of many Piscator saith It was piety in the Tribes that they resolve to make warre with the two Tribes and the halfe for their defection from the true God Such was their Zeale say the Divines of England that they would rather hazzard their lives then suffer Gods true Religion to bee corrupted for God had ordained there should bee but one place for publique service and sacrifices and but one Altar Leviticus 17. 8 9. Deut. 12. 5. 7. 13. 27. Exodus 20. 24. Deut. 27. 5. For they were all in Covenant with one God and this was a Schisme and an Apostacy from the Church saith Diodat in which alone is the true service of God and the participation of his grace and Covenant So also the Geneva Notes approves the lawfullnesse of the Warre and the Dutch annotations To this accord also asVatablus Cajetanus Cornelius a lapide who commend this zeale and say all the twelve Tribes made but on State and one Church and Tostatus saith there was a necessity of making War with the two Tribes because the Law commanded it Deut. 13. Therefore they tooke not councell whither they should make Warre but they consulted touching the manner So agreeth Hugo Cardinalis So Masius So Sorrarius Lyra saith Warre should not be undertaken but upon a certaine and just cause especially against friend therefore they send Messengers to the two Tribes to try the cause of the new Altar Menochius Out of zeale they sent Messengers to try the crime of Idolatry and to bring them to repentance if not to make destructive Warre against them And Ferus They were readie if the two Tribes obeyed not armis dicernere 〈◊〉 decide the matter by warre Would God saith he there were such zeale in us and we see not one Altar erected but a number of superstitious Altars From this place it is cleere when a Kingdome or two Kingdomes are united together and confederate by the Oath of God in one Religious Covenant they become an Ecclesiastick body so as the whole may challenge any part that maketh defection and labour to gaine them and if they contumaciously resist they are with the sword to decide the matter lest wrath from the Lord breake out on the whole confederate body as for the sinne of one 〈◊〉 wrath came upon all Israel Nor can I well see what can be answered on the contrary except that that warre for the new Altar was undertaken upon judiciall and temporary warrants which do not binde us under the New Testament But this is said not proved that new Altar was not a heap of stones but if it had been made upon Religioâ—s grounds and for the service of God it had been no lesse than an Apostacy from that true Religion once delivered by God Then if the third part of Scotland and England should turne Apostates from the Religion once sworne after they had bound themselves in Covenant the question remaineth what should the State and Parliament doe in that case should they be indifferent beholders and not use the sword against such Apostates Swarez and others not without reason thinkes that Infidels that are not Subjects and not Apostates cannot be compelled to imbrace the true faith even though it be sufficiently proposed to them his reasons are there is no lawfull power given to the Church by Jesus Christ to compell such 2. It is no tradition of the Church 3. Those that are without cannot be judged but the truth is the sword is not given to the Church as the Church and in the spreading of the Gospell the Lord forbids the use of the sword It is true a Christian Prince may deny to Infidels liberty to dwell in his bounds See Weemes vo 3. Expos of the Iudiciall Law cap. 15. And Subjects may be compelled not to blaspheme Christ not to dishonour the true God with manifestly professed impieties for if Asa made a Law 2 Chron. 15. that they that would not seeke the true God should be put to death If that be temporary and judaicall then the Christian Magistrate is not as a Christian Magistrate or as a nurse-father Esai 49. 23. so much as to command any to serve Christ nor to rebuke any for blasphemies Sure this can be no part of the peaceablenesse of Christs Kingdome not to rebuke sinners But nurse-fathers and civill Tutors must do something for the defence of the truth from errors for Constantine the great closed the Temples of Heathen Gods to the end that heathenish Idolatry might be abolished as Euschius saith see also Ruffinus Iovianus and Nicephorus Iustinian made many Lawes against Idolators Before Constantine the great would pardon Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exacted an Oath of him that he should stand to the Nicen faith and he sware but dissembled So Socrates then Arrius was punishable by the Emperour So Timotheus Coloâ— Bishop of Constantinople under Anastius first Emperour was an Eutyâ—hen and cursed such as rejected the Synod of Chalcedon and before the Emperour cursed such as approved the Synod of Chalcedon so Theod. Anagnostes Petrus Mongus Bishop of Alexandria under Zonon the Emperour was an Eutichen then againe Orthodox a little after he rejected the Councell of Chalcedon a little after in an Epistle to Acacius Bishop of Alexandria he professed the sound faith and denyed that he rejected the councell of Chalcedon againe he rejects that counsell and the sound faith therefore Evagrius tels him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe for every foot a turne-coat and a time-server Ergo such hereticks beside that they have not been innocent and godly as Arminians say they feared the sword of the Magistrate But as touching the practice of Emperors and the Imperiall Laws for ratifying Church constitutions there be but too many of them as also for gathering Councels which proveth the coactive power of Princes Kings and Emperours over hereticks and seducing teachers Constantius I grant made a Law that some godly men should be tolerated ut paâ—em cum fidelibus iâ— qui errant he saith not hereticks pacis est quietis fruitionem gaudentes accipiant Eusebius in vita Constan and though the Emperour Grotian decreed Vt quam quisque vellet Religionem sequerentur That all Religions should be free he had much adâ— in warres with the Gothes
And if their Rulers feed their Priests the false Prophets and Priests that deceive them and mis-lead them they must punish So the King of Babylon roasted in a fire two false Prophets Jer. 29. 21 22. And it is cleare that Jeremiah argues not from any judiciall Law when he saith The Prophets that speake lies in the name of the Lord shall die by the sword c. 14. v. 14 15. It was by the sword of the Chaldeans who had nothing but the Law of nature that they perished for no Judiciall Law of God taught them that he ought to die by the sword of the Magistrate who speaks lies in the name of the Lord whereas the Chaldeans knowing that Jeremiah had prophecied truth and was sent of God they intreated him well as the Lord had fore-told Ier. 15. 8. Nor can it be said that the consequence is null and that that cannot oblige Christian Magistrates which hath no better warrant than the corrupt practises of Heathens for they persecuted the true Prophets and Apostles that spake in the name of the Lord as Herod beheaded Iames Acts 12. and apprehended Peter Nero persecuted Paul and Dâ—mitian confined Iohn to the Isle Pathutos for the Word of God To which I answer That the Argument is not drawn simply from the practice of Heathen Magistrates but from the light of nature that teacheth all Magistrates Heathen and Christian to punish publike impostors false Prophets and liers as most pernitious enemies to the peace of all humane Societies And if the Law of nature and Nations dictate to all Societies That deceivers and such as raise false reports and lies upon earthly Judges should be punished far more is it a principle of the Law of nature that publike lyers and such as speake lies in the name of the Lord and deceive and seduce the soules of father and mother King and Ruler and of all ranks of men in the Society should not be tollerated in the society And what though Emperours and Kings have abused the power that God gave them for the truth to persecute the servants of Christ for the truth it followes not but they had just power as the Ministers of God to punish seducing Prophets as well as other ill-doers by the law of nature and Nations And this I take is holden forth by Iob 31 26 27 28. who being under no Judiciall Law obliging the Jewes but a Gentile and so in this led by the Law of nature and Nations maketh Idolatry and worshipping of the Sunne and Moone to be an iniquity to be punished by the Iudge That this is not an iniquity to be punished by God as if heresie be innocency as Libertines say it must neither be punished by God nor man but by the Judge on earth is cleare For 1. the expression v. 28. varies onely in the number from that which is v. 11. Now there Iob saith of Adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum iniquitas Iudicum And ver 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam hoc iniquitas Iudie is The English Divines do well observe That adultery is a capitall crime to be punished by the Iudge Gen. 38. 24. Levit. 20. 10. Deut. 22. 22. And they expound ver 28. the same way Pagnin est iniquites Iudicanda Iudice diâ—na vel Iuditiaria Mercerus Exod. 21. 22 He shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Iudges Isai 16. 3. do Iudgement Shimlerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges that cognosâ—â— of causes Deut. 31. 31. Our enemies being Iudges Job 31. 11. Inquitas dignaque Iudicetur puniatur It is true the LXX expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chalde Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est enim iniquitas maxima But it is taken for a crime that comes before an earthly Judge So Hieronimus And Exod. 21. 22. If a man strike a woman with childe and she live he shall give according to the sentence of the Iudges Hieronimus quantum arbitri Iudicaverint The Chalde Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit per sentâ—ntiam Iudicum LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriak Dabit quantum decernent Iudices The Samaritan Dabitque ex sententia Iudicum Vatablus Job 31. v. 11. Iniquitas capitali supplicio persequindâ— v. 28. Nam ea iniquitas capitali supplicio digna Junius Iniquitas à Iudicibus animadvertenda Piscator Iniquitas Iudiciaria Complutentes Iniquitas Judicanda Pineda in Job 31. 28. Iniquitas digna Iudicio Iudicumque sententiâ severissima gravissimo supplicio All agree to this That Idolatry according to Iob from the Law of nature deserveth canitall punishment to be inflicted by the Judge And Piâ—eda saith this agreeth with the Law of God Especially Deut. 4. 25. 23. Sanctius gathereth from Job 31. 11. That Adulterers in Iobs time were by the sentence of the Judge burnt Now the same expression is v. 28. spoken of Idolatry Hence is Socrates condemned to die for his false Religion as is supposed by the people Maximus condemned the Priscilliaâ—s as Hieronimus observes for Heresie Nor is it much to be valued that Ier. Taylor saith That Maximus was a Tyrant and put to death Catholike Hereticks Without choyce it proves punishing of Hereticks as supposed of old to be warranted by law Vrsatus and Stacius procured at Court Law to death against Priscillianists And the Niceue Fathers that Arrius should be banished Nor doth Spalato cite Tertullian Cyprian Lactantius Hiâ—rome Severus Sulpitius Minutius Hilary Damascen Chrysestome Theophilact Bernard for any other purpose whatever Taylor say on the contrary but 1. To prove that forcing of men to Religion is not to the way of God which also I teach for the preaching of the Word not the using of the sword is the meanes of conversion of sinners 2. That killing is not to be practised on all Hereticks 3. That the Law and the Sword are not to go without convincing of the conscience by the Word of God 4. That to deliver up godly men to persecuting Tyranes because of some errors hath more scandall to cause men stumble at truth than to make truth victorious 5. That neither Church nor State can judge heart-opinions nor punish them but only professed and taught opinions that are both unnecessary and unsound 6. That Pastors have not the Sword to compell to Religion 7. That Nations of another Religion are not gained to Christ by the Sword not can we make warre against them because they are Idolators and follow a false Religion nor was Idolatry the ground of the warre that Israel raised against the Caâ—aanitos and other Nations To all which I adde the words of Ier. Taylor The best and ablest Doctors in Christendome have been deceived actually in 〈◊〉 of Religion in that all sorts of Christians dissent from the errorâ— of Papias Irenaeus Lactantius Iustin Martyr Cyprian Firmilian c. Ergo by
the false Religions of Jew Papist Indian American who receive the letters of it Mr Iohn Goodwin Hagiomast sect 28. p 38 39 denieth that any now living on earth hath the Scriptures or any ground of faith but that which is made of mens credit and learning Though the meanes of delivering to us Scripture be fallible yet it neither followeth that these meanes are the foundation on which our faith is resolved or that the Scripture it self is not infallible Tannerus disp 1. de fide c. 5. as 1 Bellarm. l. 2. de concil c. 12. Staplâ—ton doctrin princip l. 8. c. 21. ultima resolutio fidei non est in Deum revelantem simpliciter sed in Deum revelantem ut sic id est per ecclesiam c. Val. dis 1. de fide q. 1. p. 1. Sect 10. p. 38. col 1. Card. de Lugo de side spe dis 1 sect 5. n. 56. Malderus de object fidei q. 1. art 1. sect 10. p. 6. Suarez de fid disp 3. de object forma fidei sect 10 pag. 9. dis 9. dub 8. concl 4. Lod. Maratius tom 2. tract de fide dis 17. iect 2. n. 6. Duvilliusde object fidei l. 2. q. 1. litâ—e d. Fr. Silvius Professor Duaceâ—sis m. 22 q. 1. art 1. Lod Casâ—ensis Capucinus Curis Theol. tom post tract 15. dis 1. s 3. Reasons to prove that we have divine certaintie that the Books of the old and New Testament that we now have are the word of God contrary to Mr Goodwins Assertion That we have no warrant so to say but mans credit and authority As Matth. 2. 5. Matth. 4. 4 6 7 10. Matth. 11. 10. Matth. 21. 13. Matth. 26. 24. Mark 14. 21. 27 Mark 1. 2. Luke 2. 23. Luke 4. 4. 8. 10. Luke 7. 27. Luke 19. 46. Joh. 6. 31. 45. Joh. 12. 14. Act. 1. 20. Act. 7 42. Act. 13. 33. Act. 15. 15. Rom. 1. 17. Rom. 2. 24. Rom. 3. 4. 10. Rom. 4. 17. Rom. 8. 37. Rom. 8. 13. Rom. 11. 8. 1 Cor. 1 19. 31. â— Cor. 2. 9. 1 Cor. 3. 19. 2 Cor. 4. 13. 2 Cor. 8. 15. Rom. 12. 19. Rom. 15. 3. 1 Cor. 14. 21. Gal. 3. 10. 13. Gal. 4. 22. 27. Heb. 10. 7. 1 Pet. 1. 16. Luke 24. 14. Rom. 15. 4. 1 Cor. 10. 7. 2 Cor 9. 9. Luke 4. 17. Joh. 2. 17. Rivet to 1. contra tract 1. 46. Whitaker to 2. de authoritate Scrip. l. 3. c. 7. Calvin Comment in Act. 17. Hagiomast Ser. 36. p. 47. Dr. Taylors liberty of prophesying Sect. 4. p. 73 74 75 c. Liberty of Prophesie Sect. 11. p. 171. The knowledge of God is commanded and the minde is under a divine Law as well as the will and the affections The trying of the two Missals of Gregory and Ambrose by a miracle was meer folly Liber of Prophe Sect. 12. p. 185 186. The causes of heresie All ignorance of things revealed in the word though most speculatively are sinfull errours The Place 1 Cor. 3. 11 12 13. expounded and vindicated from the glosses of Adversaries Dr. Taylors mistake of heresie What vinciblenesse must be in heresie Dr. Taylor maketh the opinion of Purgatory no heresie and groundlesly Of errours how they are sinfull in matters revealed in Gods word Liber of Proph Sect. 12. n. 6. Liber of Proph n. 6. N. 7. Simple errours of things revealed in Gods word are condemning sins Ob. 1. Sect. 13. How opinions are judicable and punishable For the Father to kill the son upon a meer religious ground is no murther nor punishable by Libertines way Sect. 13. n. 5. Bloodie Tenet c. 95. p. 145 146. The Magistrates ministry is civill not spirituall Bloodie Tenet 16. 148. The Laws of Artaxerxes Cyrus Darius Nebuchadnezzar ratifying the Law of God by civil punishments were their Magistraticall duties How fear of civill Lawes may work men to soundnesse in the faith Bloodie Tenet page 129. Artaxerxes made lawes by the light of nature to restrain men from Idolatry Bloody Tenet c. 97. p. 152. From punishing of false Teachers it followeth not that the Jewes and all the Idolatrous Heathen should be killed Bloodie Tenet c. 113. p. 107. Bloody Tenet cap. 98. The considerable differences between punishing such as rebell against the first Tables of the law in the old Testament and now in the new and their swearing of a Covenant and ours Obj. 8. Bloody Ten. c. 1â—8 p 197. Circular turnings from Protestanisme to Popery proves nothing against punishing of seducers Obj 9. Bloody Ten. c. 120. p. 202. Dr. Taylor Liber of pro. Sect. 13 n. 10. Ancient bounds c. 6. 1. p. sect 26. The objection of a carnall way by swords as no fit means to suppresse heresie answered The objection from carnall weapons and forcing of conscience and contradictions involved inforcing the elicit â—nâ—ernall acts of will and understanding c. as strong against laws in the old Testament as in the New The Law Deu. 13. Lev. 24 c. was not executed upon such onely is sinned against the light of his conscience and the Law of nature and upon whom the immediate response of the Oracle fell as false Prophets No need of a Law-processe judge witnesses accusers or inquiring in the written Law of God if an immediate oracle from heaven designed the false Prophet in the Old Testament Ecclesiasticall and civill coaction do both worke alike upon understanding and will Ancient bonds c. 2. page 7. Errors against supernaturall truth are not rebukeable because not punishable contra Vaticaâ—us contra libel Calvin â—n 12. Vaticanus coâ— libel calvi ad not So si interficis qua sic loquitur ut sentit intersieis propter veritatem â—am veritas est dicere quae senrits Psal 15. beatum pronunciat eum qui vere dicit quae habet in animo Libertines make all blasphemers all seducing Prophets of Baaâ— priests of Heathen Gods if they speakâ— what a conscience 〈◊〉 with a 〈◊〉 Iron doth 〈◊〉 unto them to be true Prophets and to dwell 〈◊〉 them 〈◊〉 of the Lords House 〈◊〉 15. Bloudy Tenco c. 35. p. 59. In four sundry considerations sins are censured Augus Epis 48 ad Vincen The Magistrate is subject to the just power of the Church and the Church to the just power of the Magistrate neither of them to abused power and the word of God in point of conscience supreme to regulate both How the Jews suffered heathen Idolaters to dwell amongst them Baptist c. 6. p. 3â— 35. Joh. Baptist would have us selfe selfe carefull of being carried 〈◊〉 with false and strange doctrines because we are elected to glory and the chosen cannot fall away then of other abominable sins Joh. Baptist and Libertines teach that liberty of conscience is a way to finde out truth When the holy Ghost forbids us to beleeve false Christs and to receive Antichristian teachers into our houses he bids us also receive them as Saints and beleeve them by the way of Libertines Libertines make the judging of Hereticks to be Hereticks a bold intruding into the Lords caâ—â—net counsell Ancient bounds cap. 6. sect 1. Reas 14. p. 30. Bloodie Tenet Mr. Nicholas Loâ—kâ—er ser 1. Col. 1. preface to the reader Liberâ—ines say God hath deâ—â—red Heresies to be Varietie of judgements in Gods matâ—eâ—s is a grief to Paul and the godly Ministers Gal. 5. 20. 1 Tim. 3. 1 2. 2 Tim. 2. 17. 2 Thes 2. 17. 1 Tim. 6. 5. Rev. 2. 20. Acts 20. 30. Ier. 23. 27 32. Zach. 10. 1. Lam. 2. 14. Necessitie of Toleration 1647. qu. 53. Borrowed from Bloodie Tenet The punishing of heresies investeth not the Magistrate in a headship over the Church The intrinsecal end of the Magistrate or of his office is not the conversion of Souls August lib. 3. cont perm cap. to Quis enim tune in Christum crediderat Imperator qui ei pro pietate contra impietatem leges ferendo servitet quando adhuC illud propheticum esset quare fremueâ—unâ— Gentes c. Libertines make Preaching and commanding to receive and beleeve and professe the Truth a monopolizing of the truth A twofold obligation the word spoken or preached lay on the hearers one objective another ministeriall Private men have not the like warrant to prescribe what Ministers should beleeve and practice as Ministers have to prescribe to private men Argum 19. Libertie of conscience maketh every mans conscience his Bible and multiplies Bibles and sundry words of God and rules of faith All Hereticks are in a safe way of salvation according to the way of Libertines