intentions of the Parliament in this behalfe makes it punishable with death There is no way for them to wash their hands of the prevarication but by professing themselves to be Erastians and of their judgement who by delivering up unto Sathan will have nothing else to be meant but cutting off by death by the civill Magistrate And yet neither would this be any proper salve for the soare unlesse they will further shame themselves with this explication that when they say that Blasphemy is expresly by the Parliament punished with suspension in order to Excommunication or delivering to Sathan they meane in order to cutting off by the Magistrates sword with death and thus reconcile the Old Testament and the New touching the punishment appointed for Blasphemy in the one and the other Secondly When in the sequell of this Answer they affirme that that generall sentence of not bearing the sword in vaine and being a Minister of God a revenger of wrath to him that doth evill not onely allows but commands a Magistrate to make a Law for punishment of Blasphemy even with the civill sword and that according to this Querists owne conscience unlâ—sse he will dare so farre to blaspheme as to say that a Blasphemer is not an evill doer First the Querist and his conscience are so farre from the Blasphemy of this new modell I meane of saying thâ—t a Blasphemer is not an evill doer that he judgeth and not without some ground that himselfe judgeth a Blasphâ—mer to be an evill doâ—r in an higher degree then the Cata. Querists themselves And yet secondly neither he nor his conscience know any competent ground to thinke that the generall sentence they speake of doth any wayes command a Magistrate to make a Law for punishment of Blasphemy with the civill sword He hath formerly given a free and large account of his judgement and sence of that Sâ—ntence in his dâ—fence of his seventh Querie And whereas they pretend that the New Testament mentioâ—s â—â— particular civill punishment at all becâ—use it speakes not at all unto â—iâ—ill Magistrates who were then â—ll generally Pagan c. I answer that if they thinke that Magistrates have any whit the more power for being Christians or the lesse for beiâ—g Pagans or that the duties of Magistratâ—s are either any wayes multiplied to a greater or contracted to a smaller number by any difference whatsoever in the persons in whom it is vested their thought is not commensurable with the truth That which belongs to a Magistrate as a Magistrate belongs unto any unto every Magistrate whatsoever and that which belongs unto a Christian as a Christian belongs unto every Christian whatsoever It is a weake conceit to imagine that Paganisme should excuse any man from any duty whatsoever appropriate to that relation or office which he susteâ—nes Sins are not wont to excuse one another So then Pagan Magistrates lying under the Law of Magistracy as well as Christian there is little question to be made but that what the Apostle speakes to or of either in regardof their office duty or place of Magistracy he speakes unto both But Thirdly When they leave their owne occupations of making Sect. 100. Answers and instead hereof turne Querists and make Questions they doe not quit themselves workmen-like in their new trade For here they demand Will this Querist offer to say that it is neithâ—r reasonable nor Christian to punish that detestable wickednesse with dâ—ath now which is mentioned 1 Cor. 5. 1. because the New Testament doth not expresse the punishment of death as due to it which the Old did Levit. 20. 11. Or if he can allow himselfe to be so impudent will he allow no punishment at all for murther or adultery because the New Testament mentions no civill punishment for such wickednesse what is there in either of these Queries to straine the Querâ—sts pen in giving answer more then there would be in these in case I should propose them to them to put either them or their wits or their consciences to it to finde an Answer will they say that it is lawfull for the major and stronger party of Professours in a State or Kingdome though the worse to tread and trample the minor or lesser part under their feet though the better Or if they can allow themselves to be so impudent as to assert this will they allow those that are troden upon no recompence from Heaven for their unjust sufferings because the Lawes of men make no provision for their satisfaction in such a case Would the Gentlemen take it well if I should addresse my selfe unto them in two such Queries as these though I believe I should not put them to the charge of many thoughts to returne an Answer to them But to these Queries the Querist answereth freely and plainly that he judgeth it very reasonable and Christian to punish not onely that particular wickednesse about which they Querie with the punishment appointed by God in the Old Testament which is death though the New Testament expresseth no such punishment â—â—â—ue to it but murthers also adulteries and all other sins and misdemâ—anors whatsoever committed against the Law and Light of nature with civill punishments answerable to their natures and demerits respectively whether by death or otherwise Onely he desires to adde two things for the further explication of himselfe upon the case First that he deemeth it not equall or of any faire consistence with the light of nature that two severall punishments not onely distinct but opposite in their natures both of them the highest and greatest in their respective orders and kindes should be decreed by one and the same Authority to be inflicted for one and the same sinne or offence Secondly that he judgeth it most reasonable and Christian that when any sinne whereof there are many kindes and degrees some against the light and law of nature others not shall by a Law be made punishable with any civill punishment especially with death that that both kinde and degree of this sinne against which the severity of this Law is intended and bent be particularly named described and set out in the letter of this Law That wherewith they close this Answer themselves say that it was before mentioned in the case of the seducer to Idolatrie and I like wise desire to referre the Reader for his satisfaction about it to what hath formerly been argued upon this case There is little or nothing either in their Argument upon or Sect. 101 in their Answer to the 35 Querie of the spirit or purpose thereof The Reader may please to compare them Onely they speake comfortably in their Answer if they would make it good when they tell us that though the Querist would faine suppose congregations which belong not to a Parish Church yet our Lawes â—now none such Long may our Lawes and Lawyers too injoy the happinesse of this ignorance and know no other congregations then those which belong to
they are conceived be of doubtfull interpretation unto those who are so Sect. 10. deeply concern'd in them Lawes and Statutes wherein the precious lives and Liberties of men are concern'd ought not to be like Aristotles acroamatiques concerning which he said when he had published them edidi non edidi i. I have published them and I have not published them meaning that as he had set them forth few were able to understand them but to be plaine and transparent in their sense and meaning that even persons of meanest capacity may without an Interpreter see to the bottome of them Or Thirdly and lastly if by VVICKEDLY in their distinction they meane maliciously which the word seemes most properly to import I desire to know of them whom they will constitute or make Judges of this inward and soule-misdemeanour or what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Symptomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signes they will Authorize as infallibly demonstrative of this malignitie For it is no wayes Christian or equall that the Saints or indeed any other sort of men should be deprived of their lives or precious Liberties upon what Interpretation of the Law either the Jurie or the Judge shall please to make But the case and condition of the Saints would be most deplorable upon such terms as these in as much as there are very few either Juries or Judges but being strangers to the worke of Grace inwardly hate this generation of men according to that with many the like saying of the Scriptures Marvell not my Brethren if the world hate you a 1 Joh. 3. 13. whereunto that of our Saviour himselfe also agreeth Because ye are not of the world but I have chosen you of the world therefore the world hateth you b Joh. 15. 19. Now it being the genius or property of this affection of hatred to desire and seek the destruction of that which is hated Quem quisque odit periisse expetit it were most sad with the Saints if they that hate them should have the Liberty of interpreting not onely their actions and practises as they please but also of the Lawes themselves too by which these are to be judged Thus then it fully appeares that the Distinction upon which the Syllogizers build their Answer to their first Syllogisme is by reason of the ambiguity and doubtfulnesse in one of the most signall and important terms in it altogether insufficient and null and in exactnesse of truth no distinction at all no more then a dish with an hole in the bottome of it is a dish or a man without a soule a man Miserable is the condition of those whose Faith Sect. 11. 12. must be pinn'd upon such sleeves as these There are severall other importune reasonlesse and false assertions Sect. 11. and suppositions made to support the said Answer and Distinction As 1. That he that shall but insinuate a reproach upon the Ordinance in such a phrase as this of making a snare for the destruction of the lives of men doth with the same hand or tongue cast a reproach upon ALL the punitive Justice that ever was or will be in the world a page 3. Certainly these Gentlemens Logick stood at their left hand in stead of their right when they advanc'd such a consequence or saying as this Doth he that insinuates it as a thing unlawfull to put an Heathen to death for asserting the principles of his false Religion cast a reproch upon the Justice which shall punish him with death for murther rebellion or insurrection Or doth he that insinuates it as a thing unworthy a Christian Magistrate or Judge to put a man to death for professing or affirming that for truth which he verily beleeveth to be so though indeed it be false cast a reproch upon such Magistrates or their punitive Justice who shall punish murther perjury incest or any the like sinnes committed against the light of nature and the knowledge of the perpetrator with punishments suitable to the respective natures and demerits of them It seemes that to sinne out of ignorance and with knowledge with Conscence and against Conscience are of one and the â—ame consideration and demerit with these men Oh England if thou sufferest thy selfe to be led by such Guides as these take heed of falling into the ditch out of which there is no rising againe Secondly the said Answer leanes upon the broken reed of this Sect. 12. supposition that the Spirit of Christ now should be contrary to Gods Spirit in the Old Testament if it should not justifie and allow yea and require the punishment of death under the Gospel for the violation of such Doctrines and Lawes as well of the first as second Table for the violation whereof this punishment was expressely appointed by the Authority of God then If the pens of these men were not intoxicated with the new Wine or Must of Presbyterie they would never utter such Atheologicall stuffe as this Was the Spirit of Christ in the New Testament contrary to Gods Spirit in the Old because he discharg'd a woman taken in adultery onely with this admonition Goe and sinne no more permitting none but such to stone her who were Sect. 13. without sinne a Joh. 8. 3. 7. 11. whereas the Spirit of God in the Old Testament appointed that both the adulterer and the adulteresse should SVRELY be put to death b Levit. 20. 10. Deut. 22. 22. Or because Christ prohibited calling downe fire from Heaven to consume those who refused to receive him c Luk. 9. 55. was his Spirit contrary to the Spirit of God in the Prophet ELIIAH by which he called for fire from Heaven to doe that sad execution and that upon personâ— of an inferiour delinquencie in respect of them at least as the tenour of the Histories compared together seems to import Or what reason can these irrefragable Doctors give why the Spirit of God in the Old Testament which is but one and the same Spirit with the Spirit of Christ in the New should not be at as much liberty to alter the punishments or penalties as the Ordinances of worship appointed in the Old Testament under the New Are the former so much more sacred then the latter that though these be changed yet those must of necessity abide for ever Is there nothing in that great dispensation of God by which he shooke the Earth also as well as the Heavens d Heb. 12. 26. I meane the sending of his onely begotten Sonne Jesus Christ in the flesh into the world was there no occasion hereby ministred unto God to vary from his ancient oeconomie of governing his Church and people as much as an alteration or change of some externall penalties amount unto But wee shall have occasion once and againe to discourse Old Testament matters with our new Masters before they and I part therefore for the present we leave them under the shame of this supposition
in force under the New Testament Therfore the commandement which enjoyns them for such an end is still in force and consequently the Anti-Querists ought to weare fringes with a ribband of blue upon their garments If it be here answered and said it 's â—â—ue the Lawes enjoyning Sect. 35. Ceremonies or things typicall as Circumcision and fringes were Sect. 35. though the end of them still takes place and remaines under the New Testament yet the Commandements themselves and the Ceremonies or typicall things commanded are abolished by Christ but the putting of Idolaters blasphemers false Prophets to death are not Ceremonies or things typicall Therefore the Lawes injoyning these may remaine in force though the other be abolished and the rather because their end as hath been said remaineth But for Answer 1. Be it so that these latter commands were not abrogated by Christ though the Truth will appeare on the other side yet the Gentlemens reason urged for their non-abrogation is lame viz. that their end is still in force If this were a sufficient reason for the non-abrogation of a Law those other Lawes enjoyning Ceremonies would be still in force and as much un-abrogated as these their ends as hath been proved remaining in force as well as the end of these And these Gentlemen I make no question know by this time that they are in a Logique premunire in this argument as being guilty of treason against that soveraigne Maxime A quatenus ad de omni efficax est illatio And yet the truth is that if the continuance of the ends in force of those Lawes they speake of under the old Testament be altogether impertinent and insufficient as wee have shewed it is to evince a still-standing or a non-abrogation of the Lawes themselves I know not how to relieve them in this case nor where to finde a reason better colouring with such a supposition But 2. Neither is it such a Sun-shine Truth to say that the punishments enjoyned by God under the Old Testament were not typicall Certaine I am that the Apostle Paul having spoken particularly of severall punishments executed by God upon his people under the Old Testament upon the occasion concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. All these things or punishments befell them as types a 1 Cor. 10. 11 And as the common opinion I suppose of these Divines themselves is that the promises made unto the Jews of the Land of Canaan and externall happinesse and peace there in the Old Testament were typicall as well as literall carnall historicall whereas the promises made unto the Churches of God under the New Testament are generally more spirituall having lesse of the Earth and more of Heaven in them So if I shall say that the Sect. 36. threatenings or punishments also enjoyned by God then I meane under the Leviticall Law to be inflicted in his Church upon delinquents were more bodily and afflictive to the outer man then the punishments enjoyned under the Gospel and consequently were not onely carnall or bodily but typicall also and presignificative of those greater and more spirituall in the Gospel I say if I should reason thus à comparatis I beleeve I should receive no better answer to my Argument from my Classique Antagonists then I have done to my Queries in their Vindication For certainly the Analogie is savourie and Scripture-like that as God when he discovered and opened Heaven more then he had done formerly thought good to put more of it and of things relating to it and lesse of the Earth and of the things thereof into those promises of his by which he now intended to gather in the world unto him in like manner when he had discovered Hell also and the dreadfull terror thereof farre beyond all former discoveries that he should put more of it and of things relating to it and lesse of outward or bodily sufferings into those threatenings or punishments by which his purpose was to vindicate the Gospel with the Grace thereof from disobedience and contempt in his Churches Cutting off from his people under the Law is exchanged for casting out from his people under the Gospel And if the expression of cutting off be any where found in the Gospel it is metaphoricall and allusive onely to the usuall manner of dealing with or at least of threatening offenders under the Law being such a figurative expression as that wherein Beleevers are called Priests a Revel 1. 6. and their distributions or almes-deeds Sacrifices b Heb. 13. 3. There is this cleere reason why that Old Testament Law for Sect. 36. the putting of false Prophets Blasphemers and seducers to Idolatrie to death should not now be in force upon any such terms as it was when and where it was given 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 own mind and pleasure was in them So that except those that were to give sentence in cases of Religion had been desperately wicked and set upon bloud and had despised that glorious Ordinance of the Oracle of God amongst them they could Sect. 36. not doe injustice because God himselfe was alwayes at hand to declare unto them what was meet to be done and what kinde of Blasphemer and so what kinde of Idolater particularly it was that he by his Law intended should be put to death Whereas now the best â—â—acles that Magistrates and Judges have to direct them in doubtfull cases abouâ— matters of Religion are men of very fallible judgements and every wayes obnoxious unto error and mistake Yea confident I am that the wisest and most learned of them are not able cleerly or demonstratively to informe the Magistrate or Judge what Blasphemy or what Idolatrie it was which was by God sentenced to death under the Law I cannot but think that they will for acquaintance sake be mercifull unto that Idolatrie and not vote with the old Law against it which yet the Apostle Paul condemnes and commands to be mortified Col. 3. 5. And for many other things or practises which are commonly called Idolatrie and so I question not voted by these men I must for conscience sake so farre be mercifull unto them as not to judge them neither sentenced by God to death in that Law And for that Blasphemie which was made punishable with death by this Law some of the Jewes restraine it onely to the naming or expressing of the Name Jehovah others of them extend it no further then to the naming of this and that other Name of God Adonaic I presume that our Anti-Querie-masters themselves doe not judge the naming of either the one or the other or both of these Names to be a Blasphemie worthy death no nor yet to be the Blasphemie sentenced by God to death under the
the accuser to be the first in the execution and that with his own hands 3. The slaying of the cattell also with the sword 4. The burning of the stuffe or goods of the offenders with fire and that every whit with the rest these I say doe sufficiently intimate that the Law or Commandement it selfe was appropriate unto the Nation of the Jewes and not intended for other Churches States or Kingdomes under the Gospel none of which ever practised or thought themselves bound in conscience to practise any of them nor indeed had any sufficient ground whereon to judge themselves bound in conscience to practise them no nor yet were any of them ever taught by any of their Teachers though many of these were resolute enough for that Church-Government which now acteth with so much impatiency for her exaltation 6. If the obligation of the Mosaicall Law for putting Blasphemers Idolaters c. to death was intended by God to continue under the New Testament why was the Apostle Paul so farre from enjoyning a beleeving Brother to detect or to put to death his infidell or Idolatrous wife that he doth not permit him so much as to put her away from him in case shee please to dwell with him b 1 Cor. 7. 12. And why doth â—e not enjoyne the beleeving wife to seek to take away the life of her Idolatrous or unbeleeving Husband according to the Law but on the contrary requires of her not to leâ—ve him if he be pleased to dwell with her Certainly this Doctrine of the Apostle holds no tolerable correspondency with the opinion of our severe Inquisitors about the non-abrogation of the Law for putting Idolaters to death 7. If the Law in Question was by the inâ—eâ—â— of God the Law-giver Sect. 39. to continue in its native vigour and force under the New Testament then was every person in an Idolatrous State or Kingdome Sect. 40. whilst it remained wholly Idolatrous bound thereby to seek the death one of another yea and to destroy one another with their own hande Yea the civill Magistrate was bound to sentence all his Subjects that practised Idolatry to death without exception and consequently to make a bloudy desolation thoroughout all his dominions To pretend that the said Law takes hold onely of Christian Magistrates and binds them to the execution mentioned not on Magistrates whilst they are yet Heathen is a ridiculous pretence For what dutie soever belongs unto a Magistrate as such belongs to every Magistrate of what capacitie or condition soever he be otherwise Or if the pretence were admitted as legitimate yet would not the absurditie be at all healed by it but rather heightened Because even then it would follow that in case the Supreme Magistrate in an Idolatrous State or Kingdome were first converted to the Christian saith he were bound by vertue of this his conversion to destroy the lives of all his subjects without exception whom the present case are supposed to be all Idolaters If it be said yea but he ought first to instruct and admonish them and by all good means to endeavour to reclaime them from their Idolatrie If after sufficient meanes used in this kinde they shall still persist in their Idolatries then he is to put the said Law in Execution I answer there is no such clause of mitigation or respit as this in the said Law but the Idolater and the Blasphemer were forthwith upon the truth of the fact evidenced by witnesses to be put to death a Levit. 24. 14. 16. Therefore if this Law be still in force it must be put in execution without any such explication or reserve the addition of such an interpretation makes a new Law and doth not establish but rather disanulleth the old as if it were weake and unprofitable 8. If the said Law be in force under the Gospel then were beleevers Sect. 40. in Idolatrous States and Kingdoms upon their respective conversions to the Christian Faith bound to accuse their neighbours being Idolaters and Blasphemers round about them before the Magistrate especially if he were Christian and to require the execution of this Law of God upon them i. to have them put to death Whereas the Gospel requires a quite contrary deportment in Christians towards such viz. that which was loving and harmlesse and apt to gaine upon them and to perswade them into the Christian Faith That yee walk honestly towards those that are without a 1 Thes 4. 12. And Sect. 41. againe Walk in wisdome towards those that are without b Col. 4. 5. As wee have opportunitie let VS DOE GOOD VNTO ALL MEN especially c c Gal. 6. 10. Having your conversation honest among the Gentiles that whereas they speake against you as evill doers they may by your good workes which they shall behold glorifie God in the day of visitation d 1 Peâ— 2. 12. So that it is so farre from being the dutie of Christians to seeke the destruction of the lives either of Idolaters or Blasphemers under the Gospel by accusing them unto the Magistrate for either of these crimes that there is a solemne engagement laid upon them by God to seek the salvation of their soules Yea that Ecclesiastique or Church-punishment which the Gospel it selfe inflicts upon such offenders is in speciall manner calculated by God for the saving of their soules e 1 Cor. 5. 5. 1 Tim. 1. 20. 9. And lastly If it should be granted that all and every the Sect. 41. Lawes hitherto contested about as well that for putting to death the false Prophet as those for inflicting the like punishment upon the Idolater and Blasphemer were still in force under the Gospel yet what is this to the justification of the Ordinance at least in farre the greatest part of it Is there any thing in any of these Lawes which so much as coloureth much lesse cotteneth either with the inflicting of death upon those that shall erre any of these errors though very dangerous in their kinde as that the bodies of men shall not rise after they be dead or that there is no judgement after death or that Christ is not God coequall with the Father with divers others which the said Ordinance threateneth with death if published or with the inflicting of imprisonment upon those that shall hold and maintaine either that the Churches of England are not true Churches or that the Church-Government by Presbyterie is unlawfull or that a man by nature hath no free will to turne to God with severall others of like consideration no whit more favoured by the Ordinance Evident it is that the Great Sect or partie among the Jewes which are called Sadduces with their Disciples held and maintained publiquely those Great Errors or Heresies 1. That there is neither Angel nor Spirit 2. That there is no Resurrection of the dead f Acts 23. 8. which is one of the opinions made death by the Ordinance yea and
that the thing which Ezra blessed God for putting into the heart of this King was precisely and particularly this the beautifying of the house of the Lord which was at Jerusalem As for that part of this Kings Edict wherein he makes the transgression of his own Lawes i. the dictates of his owâ— will equally punishable with the transgression of the Laws of God v. 26. certainly this was never of Gods putting into his heart nor did Ezra ever so judge nor consequently ever blesse God for it 3. Nor have wee yet the compasse of the folly in this Answer For it further argueth a confirmation that waies of violence and bloud for the support of true Religion are according to the light and Law of nature from hence because they have been used by Idolatrous Heathens to maintaine their Idolatrie and by Anti-Christian Papists to maintaiâ—â— their abominations Because the WHOLE world as John saith lieth in wickednesse b 1 Iohn 5. is it an argument that wickednesse or to lie in wickednesse is therefore according to the light or Law of nature Did it ever enter in the heart of an understanding or considering Sect. 44. man to imagine that those waies or morall practices wherein even the worst or vilest of men as Heathenish and Antichristian Idolaters are generally walke are according to the light and Law of nature Certainly this saying was rather spoken according to the light and Law of nature Recti argumentum est pessimis displicere i. That Sen. which displeaseth the worst is like to be good And if it be according to the light and Law of nature to support Religion by methods and waies of outward violence and bloud I desire to know of what Religion this is asserted whether of that which is true or that which is Idolatrous and false If of the former then is it notoriously contrary to the light and Law of nature to seek to destroy the true Religion by methods and waies of violence and bloud and consequently the heathenish and Antichristian Idolaters who attempted the destruction of the true Religion for the support of their own by such meanes walked not according to but directly against the light and Law of nature in so doing And then this practise of theirs is so farre from being any argument that waies of violence and bloud for supporting Religion are according to the Law and light of nature that it argueth the contrary If it be understood of the latter viz. of an Idolatrous or false Religion certainly no support of this by any means whatsoever is according to the light or Law of nature in as much as these directly lead to the abhorring and detesting of all such Religions not to the supporting of them in any kinde Deare English soules take heed of your Teachers especially when they plead for themselves and their own Kingdome very seldome in these cases doe they speake words either of sobernesse or Truth Their seventh Argument or Syllogisme is not framed according Sect. 44. to the tenor of the Querie to which it pretends and in this respect we may well wave their Answer given to it Yet to let the world see how superficiall these men are in their divinitâ—e wee shall animadvert a few things upon it First they here affirme that whoredome adulterie murther theft are the strong holds of Satan mentioned 2 Cor. 10. 4. as well as heresies and errors But how doe they prove this onely by the thread-bare argument of their own Authoritie which both reason and Scripture ever and anon failing them as being neither of them calculated for the meridian of their affaires they are necessitated to use so frequently that familiarity hath bred contempt Certain I am Sect. 44. that the best Expositors and some of their best friends otherwise leave them to themselves in that notion Strong holds saith Calvin the Apostle calleth Counsells and height lift up against God of which he speaks afterward but thus he calleth them properly and significantly For his intent is to glory or boast that there is nothing so fortified in the world but that he is able to throw down As if he should say I know how carnall men pride it with their swelling conceits how presumptuously and securely they despise me c. a Munitiones vocat confilia celsitudinem adversus Deum elatam de quibus poâ—tea loquitur sed proprie significauter itâ— appâ—llac Vult enim gloriari nihil esse tam munitum in mundâ— cui diruendo non sit pâ—r futurus acsi dâ—ceret Scio equidem quam superbiant suis ampullis humines carnales quam fastuose ac secure me contemnant c. Calv. in 2 cor 10. 4. Musculus is of the same minde about the same expression Of what strong holds saith this Authour the Apostle speaketh he presently declares saying casting down imaginations Some translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsels but it properly soundeth reasonings or ratiocinations He meanes the counsells of humane reasoning not sincere but corrupt in which especially Satan reignes amongst men And then cites Chrysostomes Exposition for the confirmation of his own Chrysostome saith he expounds it of the pride of the Greeks and the strength or power of their Sophismes and Syllogismes with more to this purpose b De quibus autem munitionibus loquatur evestigio subjungit dicers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertunt autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confilia Vox ipsa soâ—aâ— ratiocinationen Intelligit de confiliis ratiocinationis humanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed corruptâ— in quibus potissimum Saâ—an râ—gnaâ— inter homines Chrysostomus expoâ—it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muscul in 2 cor 10. 4. Besides whereas they most unworthily and contrary to all reason and without the least occasion given insinuate That he who will maintain from that Text 2 Cor. 10. that none but properly spirituall weapons are to be used against the strong holds of sin there is not the least intimation of such a thing in the Querie he wholly denies all civill punishment and all the exercise of the Magistrates sword against evill doers the cleare truth is that themselves by numbring whoredomes adulteries murthers thefts c. amongst the strong holds there spoken of are the men that dash their foot against this stone For if spirituall weapons be mighty through God to cast down the strong holds here spoken of and murthers thefts adulteries c. be some of these to what purpose is any civill punishment or what necessity is there of any exercise of the Magistrates sword against evill doers when there is any one meanes appointed by God which is MIGHTY through him to effect Sect. 45. that which is necessary to be done what necessity is there of any other of any more meanes to be added hereunto for the effecting of it Is it agreeable to any rule of Scripture or principle of reason to multiply meanes for the bringing any thing to passe
so cleare in any other Churches as it is here in England I see the morall of the fable verified if a man be the painter the Lyon shall be made to couch at his feet Thirdly That the truth of it is not setled in other Kingdomes or States as it is amongst us it seems they make a difference between cleering and setling and so I beleeve that in their sense there is a very great difference indeed the former being Gods way the latter mens In the fourth place they adde it may justly be beleeved that if he Calvin were now alive in this Kingdome he would not publish or maintaine any thing contrary to the observation of the Lords day as it is enjoyned by the Lawes and Ordinances of this Realm But may not the justnesse of these mens beliefe in this case be justly questioned Is it a just or righteous thing to beleeve or to suppose that a man of worth of able parts of eminent learning of a composed judgement of a tender conscience would baulk with God and his own soule in shunning to declare what upon mature studie upon diligent and faithfull inquirie he judgeth to be the counsell or will of God thorough feare of an Ordinance or Law in a civill State I beleeve if Calvin were now alive whether in this Kingdome or in any other he would conne these Gentlemen small thankes for such a commendation The dregs setled in the bottome of this Answer are these can it be lesse then a wilfull slaunder and malicious purpose of rendring the Ordinance odious to name death as a punishment for maintaining any thing against the Ordinances and Lawes about the Lords day c. But so this Querist deales in other of his Queries c. But let charity or reason or common sense or who yee will judge whether it be lesse then a wilfull slaunder and malicious purpose of rendering the Querist odious without a cause to charge him with naming death as a punishment for maintaining any thing against the Ordinances and Laws about the Lords day To Queree whether Calvin deserved either imprisonment or death for teaching and maintaining c. which is the tenour of the Queree is this to charge Sect. 56. the Ordinance with threatning death as a punishment for maintaining any thing about the Lords day against the Ordinances and Laws If not how can it render the Ordinance odious except haply it be either in the jealous consciences of such men who are under some regret and secret counterworkings of conscience through feare lest the Ordinance though pleasing to them that is to their flesh should yet be odious indeed in the sight of God or else in the over-jealous conceit of those whose chiefe hopes and comforts on earth are bound up in the honour and successe of the Ordinance and who lye under the bondage of this feare that if the Ordinance should prove odious in the eyes of men themselves should suffer and beare the same burthen with it To say that Nicholas or Matthew or any other person is either homo or BRVTVM is it any wayes to name or intimate that brutuâ—s is either the genus or species of either But when mens mindes are set to doe unworthily they become uncapable of greater differences then are between conjunctive and dis-junctive particles though there be no such affinity or likenesse between these which need incumber any sober mans judgement in or about their dijudication But Gangraena and her Paramour hath justified all the sons of Presbytery besides in all their slanders calumnies false aspersions malicious imputations and reports they that are malicious are not malicious in comparison of him that super-abounds in malice Omnis Caesarea cedat labor Amphitheatro Vnuâ—â— pro cunct is fama loquatur opus Let all mens malice give Gangraena place Let Fame instead of all this one piece grace In their Answer to their twelfth Argument if they meane as Sect. 56. they say they make some part of atonement for their delinquency against the Queries hitherto For here they grant that no man is punishable for his meere mistake whatever his opinion be but for being so pertinacious in his mistake in matters of great consequence as that he will not forbeare to publish his mistakes to the infection of others and the mischiefe of their soules and to the ruine or at least miserable Sect. 57. disturbance of the Church of God I freely acknowledge that whosoever out of pertinacy in his mistake not onely in matters of greater consequence but even of lesser will not forbeare to publish his mistakes to the infection of others c. i. e. with a desire or intention to infect and mischiefe the soules of others c. deserves severely to be punished nor shall I ever plead mercy for such a man If the Ordinance had explained it self after any such manner as this I I presume with many others should have been satisfied in it without any more adoe and not have needed to crave satisfaction about it as now wee have done But in case any man shall really and conscientiously judge that opinion of his which others call a mistake and perhaps is so indeed to be a truth of God and shall withall really judge that he is bound in conscience to hold forth such an opinion as being in his judgement and conscience the undoubted truth of God and withall necessary to be published and made known unto men for their spirituall benefit and good in case I say the publishing of his opinion or mistake upon such termes as these shall prove the infection of others or inconvenience or if you will mischiefe the soules of others c. I have no ground either in Reason or Religion to judge this man worthy either death or bands Nay if to publish such mistakes and that even with pertinacy which tend to the infection of others and mischiefe of soules c. were a matter worthy either death or bands I have sufficient grounds both in Reason and Religion to judge and think that very many Ministers of the Anti-Independent interest yea many of very eminent repute amongst them would upon due examination and triall be found in the condemnation The strength of their Answer to their thirteenth Argument Sect. 57. leanes upon this staffe That the open and publique profession of errors is more pernicious then the practise of sins in a like kinde and degree they instance To teach there is no Christ is more dangerous they say then to live as if there were no Christ and yet make a profession of him Well but my judgement and the judgements I beleeve of many more and this Doctrine are at oddes But these men attempt a reconciliation by the mediation of this reason for the proofe of their Doctrine The one they mean the publique profession of errours justifieth what it doth as lawfull under pretended Sect. 57. grounds of truth The other practiseth and yet POSSIBLY not so impudently